YALE UNIVERSITY LIBRARY ESSAYS ON LITURGIOLOGY AND CHURCH HISTORY. BY THE REV. J. M. NEALE, D.D. WARDEN OF SACKVILLE COLLEGE. WITH AN APPENDIX ON LITURGICAL QUOTATIONS FROM THE ISAPOSTOLIC FATHERS, BY THE REV. GERARD MOULTRIE, M. A. SECOND EDITION, WITH PREFACE BY THE REV. R. F. LITTLEDALE, LL.D. LONDON: SAUNDERS, OTLEY, AND CO. BROOK STREET, HANOVER SQUARE. 1867. PREFACE TO SECOND EDITION. SHE impetus given to the ftudy of Compa rative Liturgiology by the great fcholar whofe chief Eflays on that new branch of ecclefiaftical literature are contained in this volume has already produced remarkable effects in the Church of England, and is likely to lead to refults even more finking and comprehenfive. When the maxim, " Lex orandi eft lex credendi" has once been accepted, the whole practical fyftem of Chrif- tianity is ftraightway put on a firmer bafis than that of Evidences or Articles, and is removed from the tainted atmofphere of controverfy into the clear and healthy air of frank belief. So long as attention is concentrated on the formularies of one age or nation alone, the full importance of certain expreffions is apt to be underrated, and the removal or modification of phrafes deemed exceptional or fuperfluous is urged by many who are unaware of the place which thefe phrafes actually hold in Chriftian theology. There vi Preface to Second Edition. is no fuch certain bulwark againft hafty and indifcreet Liturgical Revifion as the ftudy of thofe Prayer Books of other lands and centuries which the advocates of fudden change do not even profefs to underftand or examine ; but which clearly eftablifh the truth that the excifions defired are not of mere external accretions, not of portions of the frame in which the mirror of truth is fet, but integral parts of the mirror itfelf, whofe re moval utterly mars the remainder in beauty and utility. On the other hand, intelligent plans of true reform are fteadily foftered by liturgical ftudies. It is impoffible for any one to examine the vaft trea- fures of Eaftern and Weftern devotions which are ftored in Euchology and Menasa, in Miflal and Breviary, in Hymnal and Sacramentary, without feeling that our poverty may moft beneficially be aided from their wealth, our rigidnefs foftened by their wonderful plafticity. For what the public Offices of the Church of England lack is not fo much doctrinal fulnefs (although they are fuf- ceptible of much improvement under this head), as variety, fervour, flexibility. Such problems as thofe of conftant occurrence: how to contrive a fervice fuitable for children ; how to devife a fecond Evenfong where one is infufficient ; how to provide for fpecial occafions of prayer and thankf- giving, though abfolutely infoluble fo long as mere centos from the Bible and Common Prayer Book are made, become clear in the light of Comparative Liturgiology. The fame principle, applied to religious fong, has materi ally altered and raifed the tone of Englifh Hymnals during the laft thirty years. Greek, Latin, and German Preface to Second Edition. vii have contributed their beauties and their peculiarities for the enrichment of our hymnody ; and that not merely in the form of direct tranflation, but by the infufion of their fpirit into the new compofitions which are rapidly multiplying day by day. When the acerbity of modern polemics has fomewhat abated, and when Revifion is fought for the fake of practical utility rather than partifan triumph, the ftudies which thefe EfTays reprefent will undoubtedly lead to healthy remodelling of our Offices. At firft confined to a few erudite ftudents, Liturgiology has gradually extended its fphere of attraction, and the fafcination which it exercifes over all who have once taken it up, even paffingly, has put fo much heartinefs into the purfuit, that incomparably more progrefs has been made than was to have been looked for in fo young a fcience. As yet, the refults are rather of a private and unofficial character, betokened more by the increafed richnefs and devoutnefs of manuals of prayers and collections of fpecial offices, than by any direct improvement in our public formularies, except fo far as Liturgiology happens to bear upon their outward manifestation. But every fuch manual or collection at once helps to build up individual devotion, and points out alike the wants in our common Offices, and the fitting mode of fupplying them. That the wants have made themfelves univerfally felt can no better be pointed out than by reference to the Harveft and Choral Feftivals now common throughout England, and to the frequent fight of confecrations and reftorations of churches. No one prefent on fuch occafions can have failed to note the extreme difficulty of making the fervice viii Preface to Second Edition. exprefs its intention, even when it is not further marred by the ufe of one of thofe fingular orifons put out at irregular intervals in confequence of an Order in Council, which contraft fo unfavourably, not only with the ftately and fimple collects of the Weft, but with the petitions of the Jewifh Rabbi, or the fervid declamation of the higher ftamp of DifTenting minifters. A ftill deeper intereft underlies this great fubject. All who long and pray for the Reunion of Chriftendom muft feel that fuch a bleffed event cannot be brought about by formal treaties, by exchange of protocols, by comparifon of Articles. The union which is to be cemented at the Altar has little to do with the pulpit, and nothing with ecclefiaftical law-courts. Maimed and dis figured as our rites are, yet they atteft our claims to the Catholic heritage, in a way that the Articles are very far from doing, and conciliate, in their degree, members of foreign Churches, who wifely and naturally fhrink from thofe utterances of 1562, whofe inutility amongft our- felves has long been patent, whofe doom is already fealed, whofe abolition is imminent. And the refult on our own fide is not diffimilar. Thofe of us who are moft reluctant to admit the truth or the advifability of many ufages and tenets which we fee prevalent in other communities, and who are apt to look rather at the furface differences than at thefubftantial identity, will find their beft corrective in the marvellous devotions which, rifing above the fphere of error and mifconception, feem to pierce the very fkies. And the humility which teaches us that we have very much to Preface to Second Edition. ix learn from thofe we haftily defpifed is a large element in that temper of mind which is beft adapted to promote Reunion. Laftly, it fhould be borne in mind that Liturgiology is not a partifan fcience. No doubt itH bears conclufive teftimony againft the innovators on the Faith, againft the fciolifts of revifion. But its fcope is fo wide, embracing every age from the time of the Maccabees to the prefent, every land from India to America, every Jewifh and Chriftian Church which has accredited formularies, that it is a ftanding witnefs againft narrow, exclufivenefs. The fame truths are feen by itslight prefented in fuch varying forms and colours, without any lofs or^concealment of identity, that the upholders of rigid uniformity are at once confuted. It thus leads directly to the true idea of Catholic com- prehenfivenefs and toleration ; not the Latitudinarian notion of ftriking out what may difpleafe anyone, till (like the picture 'of the ancient artift, who afked his critics to paint over anything they difapproved) nothing but a vague daub remains ; but the higher thought of culling from every fource the choiceft flowers for the garland of prayer, heedlefs, fo long as they are beautiful and fragrant, whether they have fprung wild on commons and under hedgerows, or have been the object of fedulous culture in the garden of a florift. Such are the ideas, fuch the motives, which influenced the illuftrious fcholar whofe learning and genius have thrown a bright halo around purfuits which before feemed dull and unattractive, and to whom it was given x Preface to Second Edition. torecaft, in his lifetime, the hymnody of his native Church. That a yet greater talk, that of recafting our Prayer Book, will be achieved in confequence of his labours, though not by his perfonal energy, cannot be doubted, and the new Office Book may be fitly laid upon his grave, in token of his victory, as the keys of the captured Moorifh city were placed upon the coffin of the Cid. R. F. L. London: Quinquagefima, 1867. CONTENTS. I • Page HE Breviary — Roman and Gallican i 2. The Collefts of the Church . . v. . . . 47 < 3. The Bollandifts 89. 4. Kalendars 98 • 5. The Mozarabic Liturgy 125 6. The Ambrofian Liturgy 171 7. Vernacular Services ... . 198 ¦ 8. The New " Annales Ecclefiaftici" .... 227 9. Prolpefts of the Oriental Church 256 10. The Law of Primates and Metropolitans 283 11. The Sibyls 311 12. Prefent State of the Gallican Church 332 13. De Sequentiis ad V. Cl. Hermannum Adalbertum Daniel Epiftola Critica 359 14. Paftoral Poetry of the Middle Ages and the Renaiffance ... 391 15. Liturgical Quotations 411 Appendix to Liturgical Quotations 426 16. Studies of the Weftern Church 475 17. Church Feftivals and their Houfehold Words 508 Wm sSkw p^ssm Wgsd$l&&&*i ff§ilS sTOkJl f^Sf n^«m5 Wm S^ sH llf' ^Jmail 8^*"* ^^S ml^SS jwS Jf/J €ffaj>s on Xiturgtologp anD Cl)urci) SHttorp* i. THE BREVIARY*— ROMAN AND GALLICAN. HE Breviary! How many perfons have the words conjlantly in their mouths without at taching a tangible idea to the phraje ! How many have a mijty notion that it contains a monjlrous jumble of incredible legends, invoca tions of faints, mediaeval miracles, fiffions, and deceits of all forts ! How many, even a degree further in igno rance, mix it up in Jbme way with the mafs, and expend a vo cabulary of Protejlant indignation on both in one ! How few realize to themfelves that it is, to the rejl of the Wejtern Church, their office of Morning and Evening Prayer, their CoIleSs, their daily and Sunday LeJJbns, and Pfalter ! Nay, that it is the fource from which our own Prayers and ColleSs have been tran scribed. An Englijh Breviary, indeed, would be a very conve nient book, and we recommend the idea to the consideration of Jbme of our church publijhers. We beg, at the outfet, that our dejign in this paper may be dijlindly underjlood. We have not the Jlightejt intention of attempting anything approaching to a hijtory of th« Breviary, * Breviarium Romanum, ex decreto SS. Concilii Tridentini reftituturr , : S Pii V. Pontificis maximi juffu editum : Clementis VIII. et Urbani VIII. auftoritate recognitum: cum officiis Sanaorum, noyiffime per fummos pon- tifices ufque ad hanc diem conceffis.-Mechlinis. Typ.s J. Hamcq. 1846. B 2 Various Reforms of the Breviary. Its gradual formation — its various branches — its different corrup tions — its Jeveral reforms — the manner in which Rome has Jlead- fajlly fet herjelf to have one recognized Breviary throughout the Churches of her obedience — to how great an extent Jhe has Suc ceeded, where Jhe has failed ; all this, though mojl deeply in- terejting, is utterly out of our field at prefent. We may, indeed, at Jome future time, enter on this Jubject, Jhould that we have taken in hand prove agreeable to our readers ; and we Jhould do it the more readily, becauje the Hiflory ofthe Breviary, not only from the time that it came as a book, Jb-called, into ufe, about 1050, but from the very commencement of the gradual procefs of its formation, is a great dejideratum, perhaps the great dejide- ratum in ritualijtic works : the treatife of Grancolas /applying but a very fmall part of what is wanted. But we now propofe to explain what the Breviary is, and how it is ufed ; and we be lieve that the majority of our readers will be obliged to us if we take nothing for granted as known, and begin from the beginning. It may be as well to Jay alfo, that we propofe to include in our inquiry, bejides the modern Roman, the various French Bre viaries, thofe of England, in fome degree thofe of wejlern Ger many, and thofe of fome of the monajtic orders. With the Breviaries of Germany, (generally fpeaking,) Poland, PruJJia, Italy, Sweden, Holland, &c. we Jhall not concern ourfelves ; and we alfo propofe to confider the Breviary as it is intended for the Church, and not for individual recitation. It might feem that the crowd of French Breviaries which have had their origin within the lajt hundred and fifty years, mujl be utterly worthlefs for ritual Jludies ; but this is not quite the cafe. Jujl as an ecclejiologijt will, in a modernijed church, trace a Jtring here, a capital there, a jamb on thisjlde, a pifcina on that, which fpeaks of older and better work ; fo, in thefe office-books, many an old rite may be noted, if looked for, though perhaps disfigured, perhaps dijlocated. And fuch discovery will be the more likely to be made, if the Breviaries in quejlion are Jludied together with the invaluable Voyages Liturgiques of De Moleon, (Le Brun,) who wrote while the old provincial ufes of France were Jtill, in great degree, kept up, and who had that quicknefs of liturgical tacl which let nothing noticeable efcape his observa tion. Thofe who are not acquainted with this rare book may form a very tolerable idea of it from Mr. Webb's Continental Ecclefiology, except that Mr. Webb, if inferior to De Moleon as a ritualijt, far furpajjes him as an ecclejiologijt. Although not concerned with the Hijlory of the Breviary, it will be necejfary to fay a few words on Cardinal Quignon's Re form, both becaufe we Jhall frequently have occajion to refer to The Breviary of Cardinal de Quignon. 3 it in the following pages, and becaufe it is very interejting to Englijh Churchmen as a kind of connecting link between their own Prayer-book and the Roman Breviary. From the time that Pope Nicolas III, about 1180, fubjtituted Francifcan for then Roman ufes, (we need not here difcufs with what limitations the Jtatement is to be taken,) various propofals were made for a reform, which, as was natural, grew more requijite with each cen tury. At length Clement VII. entrujted a thorough revijion to Fernandez de Quinones, of a noble family in Leon, a Francifcan, and Cardinal Prejbyter of the title of Holy Crofs. The firjt edi tion appears to have been publijhed in 1535 ; and by the audacity of its alterations excited great oppojition. It had been approved, however, by Clement VII, and was fo again by Paul III, Feb. 5, 1535 ; but the Theological Faculty of Paris cenfured it onJuly27 of the fame year, as infringing on the ancient order ofthe Church, by the omijjion of antiphons, by reducing all days to a level in a perpetual monotony of three lejjons, &c. Quignon made fome alterations in his fecond edition, in the preface of which he fays that he had rather publijhed the former as a feeler, than as a final arrangement. The Breviary, in fome refpecls amended, and with antiphons inferted, became a favourite in France ; there are Paris editions of 1536,* 1539, 1542, 1545, 1546 ; and twelve Lyonnefe editions between 1538 and 1557. The lajt edition, we believe, is that of Antwerp, 1566. The Brief of Paul III. gives leave to all fecular priejts to recite the new Breviary, on condition that they apply for licence to the Apojtolic See, which licence is to be granted gratis. S. Francis Xavier, writing to S. Ignatius, (Lijbon, Nov. 1, 1540,) wijhes to obtain the privilege of himjelf granting this licence to fix priejts at a time, of his own election, as likely to perfuade fome to follow him to India — certainly rather a Jtrange reafon for mijjionary enterprise. The new Breviary, it is clear, was principally intended for pri vate recitation ; and we find a Bijhop of Verona, and in Spain of Huefca, protejting againjt its introduction into the choir. The prefaces to the Breviaries of Ilerda and Huefca, printed about that time, bitterly complain of thofe of three lections. At Sara- gojfa, the people, jujtly enraged at the loSs of the Tenebra office, abjolutely roSe againjt the Clergy, and the Secular churches were almojt deferted. At length the Cardinal Peter John Caraffa, * Or rather, we fufpeft, two of 1536. For Arevalus, in his Brcuiarium Siuignonianum, fpeaks of the Paris edition of 1536 as a reprint of the fecond Roman edition. Now the copy we ufe is clearly a reprint of thefrji, be caufe it does not contain Antiphons ; but, in (what appears to be) a care ful copy ofthe loft title-page, in an old hand, it is dated 1536. 4 The Breviary compared with the Prayer-book. elected Pope by the title of Paul IV, prohibited (Aug. 8, 1558) the granting any frejh licences ; yet, Such was the number already ijjued, that four editions were Subsequently called for. Finally, S. Pius V, by his bull, gfuod a nobis pofilulat, in 1568, absolutely aboliShed the Breviary. We would recommend, as a very curi ous inquiry, to S°me juch Scholar as Dr. Maitland, what traces can be found in the writings of the Reformers of the influence exerciSed on the Englijh Prayer-book by this Breviary ; to which it certainly owes, as we jhall foe, a portion of its preface, and probably the firfl hint of its table of lejjons. The principle of the French reforms is, as we Jhall foe, to ad mit into the Breviary as little as pojjible that is not taken from Scripture ; with the exception of hymns, prayers, and lections from Homilies, this rule is Jtrictly obServed. There was fome countenance to this practice in earlier times. The Council of Braga, 561, forbade all poetical competitions not taken from Scripture ; and S. Agobard, who was Bijhop of Lyons about 813, wrote againjt the uSe of hymns and antiphons on that very ground, and, probably in conSequence of his authority, the Church of Lyons did not uSe any hymns in her Services (except at Com pline), till, we believe, the LyonneSe Breviary of Archbijhop Mal- vin de Montazet, (1780,) and he, in his preface, makes a kind of apology for the innovation. In proceeding to our Subject, we utterly diSclaim all disaffec tion, all lukewarmneSs, to our own Church, becauSe we are about to dwell on the riches of the devotional treaSury of her Roman Jijter. That we earnejtly long to win back for her much of what Jhe has lojt, we do not deny. That we would fain help, be it only in the humblejt degree, to promote Such an object, is alSo true. But that any one Jhould leave the Church of his BaptiSm becauSe the offices of her rival have Superior aejthetical beauty — againjt Such undutifuJneSs and ingratitude we Jhould be the firfl to protejt. And, (putting aSide the very difficult quejtion of a vernacular language,) we feel our advantage Jtrongly in one re- Spect. While the beauty of our Prayer-book is but the faint Jhadow of the beauty of the Breviary, it would be much eajier to correct the former by amplification than the latter by diminution. The proceSs, on our jide, involves no laceration of faith. We have no legends that mujl be given up. We have no invoca tions that mujt not be infifted on. We have a good foundation, and have only to heighten and give majejty to our building : — Rome would have to take down part of the edifice, and to remove a good many of the incongruous ornaments. For, be it remem bered, there is no injtinctively Catholic truth Jtated in the Bre viary, (of the MiJSal and Offices we are not now Speaking,) which The Breviary : its Contents. c is not as plainly Set forth in our own Prayer-book, with the one exception of Prayers for the Dead. Regeneration, — the propi tiatory virtue of Alms and Fajting, — the Power of the Keys, — England Jlates them as clearly as Rome ; and our weak point, the obScurity in which our offices involve the doctrine, that the Holy Eucharijt is truly and properly a propitiatory Sacrifice, is one not particularly included in the Subject of our preSent con- Jideration. We proceed to our tajk : and while, as we Said, we propoSe to be as elementary as pqjjible, the fact that Jome eighty Bre viaries, Several of excejjlve rarity, are at our Side as we write, may enable us, in fome degree, to gratify thoSe who are rather further advanced in ritual Jludies. The Breviary, then, is uSually contained in four volumes, one for each quarter of the year. It is Sometimes, indeed, compriSed in one volume, and is then technically called a Totum. One of the neatejt of Hanicq's reprints, the FranciScan Breviary, is So ; it forms a goodly oSavo of Some 1200 pages, in double columns, and in type a foze Smaller than the notes to the preSent article. Among early totums axe ihofo of the Cardinal Quignon, 1536, and ofthe Fratres Humiliati, 1540. Each of the volumes of the Breviary conjijts of fox. parts. 1. The Calendar, Rubrics, and Tables. 2. The PSalms, Ver- jicles, and ReSponSes of the week-day hours, or ferial office. 3. The Proprium de tempore : the collects and lections for the Sundays and weeks in that part of the year which the volume contains. 4. The Proprium de SanSlis : the Same for the fefti vals of Saints which occur in that period. 5- The Commune Saniiorum : the lections, collects, hymns, &c. common to all thoSe Saints for whom no particular office is appointed. And to all theSe we may add — 6. The offices for the AnniverSary of a Dedication, for a Departing Soul, of the Dead, the Little Office of S. Mary, &c ; fo that much of the ijt, and all the 2d, 5th, and 6th of theSe divijions are necejfarily repeated in every volume ofthe Breviary. We do not here propoSe to Speak of the Calendar, nor of thoSe admirable Tables, whereby all the confujion and perplexity con cerning concurrences is avoided, which, in our own Church, is fo painful, and all the prolixity and difficulty, which, in the Eajtern Church, is So cumberSome ; reServing that Subject for another time. We need hardly Jtay to remind our readers of the myjti- cal commemoration of our LORD'S Sufferings made by the Seven Canonical Hours. The old verSes give them well ; we quote the verSion from the notes of the late tranflation of Du- randus. 6 Matins: their Commencement. At Matins bound, at Prime reviled, condemned to death at Tierce, Nailed to the Crofs at Sexts, at Nones His Bleffed Side they pierce : They take Him down at Vefper-tide, in grave at Compline lay, Who thenceforth bids His Church obferve her fevenfold hours alway. And the Same idea was expanded in many a mediaeval poem, of which, perhaps, one of the mojt beautiful is that which begins — Patris Sapientia, bonitas divina, Deus Homo captus eft hora mattjtina, &c. We will proceed to the hours themSelves, after noticing the golden verfes which in Some of the older Breviaries preceded them. Mens vaga, difcurfus, et fyncopa, fermoque mixtus, Tollunt canonicas meritum dicentibus horas. Although, correctly Speaking, VeSpers are the firjt office of the day, and although the Breviaries uSually commence with Prime, from which the PSalms alSo begin their courfe, we will take Ma tins firjt. The Ofificium NoSturnum, Vigilies, Ad Matutinum, or Matutina, confijts of one, two, or three Nocturns, as the caSe may be, and is immediately followed by Lauds. Matins are preceded by the Pater NoSter, the Ave Maria, and the Credo ; as are all the other hours except Compline with the Pater Nojter and Ave Maria. This uSe, however beautiful, is known not to be very ancient ; it was not received with any authority into the Roman Church till the Breviary of Cardinal Quignon ; which, however, added alfo the Confiteor of the Mafs. No doubt, however, the practice was widely in ufe as early as the eleventh and twelfth centuries : and in the Sarum, York, and Hereford Mijfals, the Pater Nojter is ordered to be Said Secretly before the commencement of the office, jujt as now in the Roman Church. In the Paris Breviary of 1557, and that of Senlis of the Same date, no alluSion is made to the uSe. In that of the Freres Humifies no notice is taken of the Ave Maria and the Creed, but the Pater Nojter is preScribed. The proper com mencement of Matins, therefore, is with the Verjicles and Re- SponSes, " O LORD, open Thou our lips. And our mouth Jhall Jhow forth Thy praiSe. O GOD, make Speed to fove us. 0 LORD, make hajte to help us ;" the Gloria, and the Laus tibi Domine, Rex eeterncs gloria, in Septuagejima, or Alleluia at other times. We would here make one remark on the Gloria, with reSpect to the cujtom of turning to the Eajt, and bowing when it is /aid. It was the univerSal cujtom for the children of the choir to do this in all French Cathedrals ; but in the beginning of the lajt cen tury, it was remarked as a Jingularity, that the Canons of Notre Matins : the Invitatory. 7 Dame at Rouen, and the Canon-Counts of S. John at Lyons, Jtill retained the practice. The Cluniac rule orders turning to the altar at the Gloria, as well as at the Deus in adjutorium. The extravagant inclinations practiSed by Some of our brethren during both verSes Jhow more zeal than knowledge ; in fact, at the Sicut erat it was the practice of many churches to turn to the wejt. The ninety-fifth PSalm is preceded by the Invitatory, the greatejt of the minor lojfes which the Englijh Church has SuS" tained. It pitches the key-note to the whole office : it directs the worjhippers in what light they are at that particular time called on to regard GOD ; and Jtamps its own meaning on the whole Series of PSalms. No one, we imagine, but muft have felt the lamentable want of this in our own Matins. On Chrift- mas-Day, for example, and Good-Friday, the office is absolutely the Same through Sentences, exhortations, confejfion, absolution, verficles, and Venite ; in Jhort, down to the PJalms. And on days which have no proper PSalms the caSe is even worSe. For injtance, on Maundy ThurSday and Lady-Day, the difference between the Te Deum and the Benedicite, (and that is Seldom practically obServed,) would be the firjt intimation that the days were of different natures. The Invitatory is divided into two elates : both are Said be fore the PSalm, and at the end of the Second, Seventh, and lajt verSes ; the Second clauSe only at the end of the fourth and ninth verjes. The Gloria is followed, firjt, by the Second, and then by both clauSes. The Breviary of Cardinal Quignon rejtricted the Invitatory to the beginning and end of the PSalms. Deinde fequitur invitatorium tempori feu feflo conveniens ; Pfalmus, Venite exultemus ; in cujusfine duntaxat invitatorium repetitur, non autem in medio. The ordinary Sunday Invitatory in the Roman Breviary is : " Let us worjhip the LORD * our Maker." In the four firjt Sundays of Lent : " Let it not be in vain to you to riSe early before the light, * for the LORD hath promijed the crown to them that watch." On Eajter-day : "The LORD is riSen in deed, * Alleluia." On the commemoration of Apojtles : " The LORD, the King of Apojtles, * O come let us worjhip." So in the commemoration of other Saints : " The LORD, the King of Martyrs," or " the King of Confejfors," or " the King of Virgins, * O come let us worjhip." In the office ofthe Dead : " The King, to Whom all things live, * O come let us worjhip." Quignon's Reform, while it retained the proper invitatories for the commemoration of Saints, made great innovations in thoSe for Sundays. For example, in thoSe of Advent : " LORD, we wait for Thine Advent * that Thou mayejt quickly come, and 8 Matins: Invitatories and Venite. diJSolve the yoke of our captivity." How unfavourable a con- trajt with the Roman : " The King, the LORD That is to come, * O come let us worjhip !" But Quignon, true to his Scriptural principle, continually inSerted texts in this pqfition which were not in the leajt calculated for it. The Englijh Breviaries agree pretty clofely in their invita tories with the modern Roman. The York, however, in the commemoration of Saints, has great and not happy variations. Thus, for one Martyr : " The jujl Jhall flourijh, planted in the houSe of the LORD ; * let us rejoice and be glad in this facred Solemnity " Of one Confejfor : " One GOD in Trinity let us faithfully worjhip, * by faith in Whom the Holy Prelate N. beheld GOD." Ofthe invitatories of the older French Breviaries there is little to be Said ; but a few words mujt be given to thoSe of the Paris Reform, by way of Jhowing how much the attempt to ScripturaliSe them has lowered their tone. For example, in the commemoration of Martyrs, injtead of the glorious " The LORD, the King of Martyrs, * O come let us worjhip," — which at once raiSes our thoughts to Him Who is the Martyr of Martyrs and the Saint of Saints, aJSuming His myjtical union with His people in this as in every other action, — we have mere common matter-of-fact Jtatements, that direct our attention to the grace of GOD rather than to the GOD of grace. Thus the new Paris, followed by a multitude of others : " The GOD of patience and conSolation, * O come let us worjhip." Laon, S. Quentin, Le Mans, Limoges, Rouen, Amiens, Cahors : " CHRIST, Who giveth to the conqueror hidden manna, * O come let us worjhip." Bourges, Chalons-fur-Saone, Nevers : " GOD, Who giveth the crown of life to him that is faithful unto death, * O come let us worjhip." Dijon, with completely the old Spirit, " The LORD, mighty in battle, * O come let us worjhip." It will be worth while, as a curious Specimen of this diverSity, to take the invitatories for an ordinary Sunday. Paris : " The LORD Who made us, * O come let us worjhip." Laon, Rheims, Cahors, Le Mans : " GOD, Who hath made us and regenerated us *." It would be difficult to ajjign any reaSon for the omifjion of redemption. VerSailles, Chalons-Sur-Marne : "Itisafolemn feajt unto the LORD *." Bourges, Beauvais : mojt inappro priately : " The LORD Who rejted on the Seventh day and Sanctified it *." Dijon, Liege: "O come * let us Sing unto the LORD." S. Quentin, Amiens: "The LORD our GOD, * O come let us worjhip." Bazas, Lombes, ToulouSe, Vi- enne : " GOD, Who hath made us and raiSed us together with CHRIST *." Nevers: "Him that Sitteth upon the throne, and liveth for ever and ever *." Meaux : " CHRIST JESUS, Matins : the Hymns. 9 Whom it behoved in all things to be like unto His brethren, that He might be merciful *." The lajt is an invitatory clearly at variance with the J"pirit of the fejtival : appropriate enough to a Friday, but Sadly out of place on a Sunday. The Venite exultemus is Jaid, not from the Vulgate, but in the Old Italic verjion. This Quignon abrogated for that of S. Je rome. When the PSalm occurs in the middle of the office, how ever, then it is faid from the Vulgate. A few words on theSe two Translations of the PSalms may not be out of place. The Old Italic, Jlightly corrected by S. Jerome, was called the Roman ufe : the new verjion of S. Jerome was introduced by S. Gregory of Tours into Gaul, and thence called the Gallican ufe. From Gaul it had pajfed into Germany, be fore the time of Walafrid Strabo. In Spain, the Old Italic was retained till the partial abrogation of the Mozarabic Rite by S. Gregory VII. S. Francis, in his Rule, orders the Roman Office, except the P falter. By the time of Sixtus IV. the Gallican uSe had prevailed everywhere, except in Rome itjelf, and the churches within a circle of forty miles. Finally, the Gallican edition was made the wfo of the Latin Church by the Council of Trent. But the Clergy of the Lateran, in Spite of the Council, retained the Italic verjion, and Jtill do fo. The Second volume of the col lected works of the Cardinal ThomaSius contains a comparison of the two verSions, arranged in parallel columns. We have Said that the Venite exultemus follows the reSponSes with which Matins open. But the rule of S. Benedict prefixes to it the third PSalm. This is retained in the modern Bene dictine and Cluniac Breviaries, as alfo in the CarthuSian. The Venite is followed by the hymn, either for the day of the week, or proper to the fejtival, as the caSe may be. Of the hymnology of the Breviary* we do not now intend to Speak, and Jhall therefore paSs on to the PSalms. * We will, however, for the fake of thofe who may travel in thofe French diocefes which ftill have proper Breviaries, (though the ultramontane views at prefent prevailing in France are introducing, or reintroducing, the Roman Breviary everywhere,) give the explanations of the initials attached to the French hymns. E.— The Abbe Befnault, Prieft of S. Maurice, Sens, 1726. Br. or fometimes B. — The Abbe J. B. Le Brun Defmarets, author ofthe Breviaries of Orleans and Nevers, died 1791. C. — Charles Coffin, Reflor ofthe Univerfity of Paris, who died in 1749: the fecond in point of excellence. Commir. — Jean Commire, of the Society of Jefus, died 1 702. D. — J. D. Danicourt, of Noyon, died after 1786. G. or Guiet.— Charles Guiet, ofthe Society of Jefus, died 1684. G. ep S. — Guillaume du Pleflis de Gefte, Bifhop of Saintes, died 1702. H. — Ifaac Habert, Docftor ofthe Sorbonne, 1668. i o Arrangement of NocJurns. At the concluSion of the hymn the firjt nocturn begins. We may, for greater clearneSs, divide the arrangement of nocturns into two great families, which we may call the monajtic and the Secular. We will begin with the latter firjt, and take the Roman as the example. On ordinary days, one nocturn only is Jaid. This confijts of twelve PSalms, recited two and two together under one antiphon, and three leJJbns from Holy Scripture ; or, if it be a Jimple fejti val, the Second, or the Second and third leJSons, are of the Saint. On Semi-double and double Feftivals* there are three nocturns. The firjt confijts of three PSalms, each under its own antiphon, and three lejfons from Scripture ; the fecond alfo confijts of three PSalms, and three lejfons from Some Sermon, generally Speaking, on the pa/Jage of Scripture which has preceded ; the third of three PSalms, the beginning of the GoSpel for the day, and three lejfons from a homily upon it ; and then, under rejtrictions which we Jhall afterwards foe, the Te Deum. But on Sundays, the firjt nocturn confijts of twelve PSalms, Said four and four under one antiphon ; while on the Fejtivals of EaSter and Pentecojt one nocturn only is Said. The general arrangement of the Parifian Breviary is the Same, with the exception that the firjt nocturn on Sundays is of the Same length with that on ordinary days ; that Semi-doubles have L. — F. L. Liffoir, Praemonftratenlian Abbat of Val-Dieu, died after 1786. R. — Urban Robinet, Vicar-General of Paris, died 1758. S. V. — Jean Baptifte Santeuil, the Prince of French Hymnographers, better known by his name of Santolius Viftorinus, died 1697. His hymns metwith the almoft unanimous admiration of contemporary French critics ; one of the beft editions was publiihed at Paris in 1698. The greater part of the French Breviaries have adopted them ; — among the firft that did fo were thofe of Orleans, 1693; Lifieux, 1704; Narbonne, 1709; Meaux, 1713. Bourdaloue even wiflied that they might be received into the Roman Breviary. The criticifms of Commire were thofe of a rival ; but the remarks of De la Monnaye, (Menagiana, Ed. 1713, torn. iii. p. 402,) give a much jufter idea of their merits. For anything like the fervour and fternnefs of the older hymns we mult not look; but they were the truly elegant productions of a Chriftian fcholar ofthe age of Louis XIV. We believe that they are, from their very faults, more popular among Englifh Churchmen, generally fpeak- ing, than thofe of the Roman Breviary. Santeuil has been accufed of Jan- fenifm ; it would feem caufeleflly ; — at leaft, the verfe which has been thought to imply it is innocent enough,— " Infcripta faxo lex vetus Praecepta, non vires dabat j Infcripta cordi lex nova Quicquid jubet, dat exequi." There are, however, fome veiy offenfive paffages; e.g. of our fuffering Lord: " Clamore magno dum Pattern Sibi relidlus invocat, Cum morte luftantem Deum Non audit Ille, ¦ 33- 68. 89. 81. I08. 147 — part. 67. 90. 27- 84. 23. 34. 80. 92. 126. I38. I45. .2. 39. Friday . . . s2.55.59. 61. 69. 54-71. 146. 44. 40. 58. 102. •22. 129. 139. 140. 38.56. Saturday . 41. 49. 62. 64. 75. 76. 83- I 7- 57- 117. 88. 143. 29. 45. 149. 46.47.87. 60.74. ,28'I32- s,86. 144. | The Parifian Pfalms. 13 It is to be underjlood that thoSe PSalms which in the preceding table are in larger characters, are Such as are Said in two or more divifions ; fo that the principle of nine at Matins, four, beSides the canticle, at Lauds, five at VeSpers, and three at all the other hours, may be conjtantly obServed. It mujt be confejfed that the diviSion of Some of theSe PSalms Seems rather arbitrary. Thus, while the 5 ijt and 88th, each conjijting of nearly twenty verSes, are undivided, the 19th, which has only fifteen, is divided. Thus alfo the firjt divifion of the 109th has only four verSes. The Paris, and, following it, many of the French Breviaries, take, So to Speak, a theme for the P/alms of each Feria. Thus, Monday is occupied with the goodneSs of God, as displayed in the works of Creation : TueSday, WedneSday, ThurSday, by Charity, Hope, and Faith : Friday, by our LORD'S PaJJion : Saturday, by the future glory of the Saints. Now, theoretically, nothing could be more excellent than the j weekly recitation of the PSalms. But, practically, it came to paSs that, from the fact of all, even Semi-double fejtivals, having proper PSalms, a fewof them were repeated over and over again, and the rejl left utterly unSaid. The prefaces to the modern Breviaries are full of complaints of this abuSe. So Paul Rabujfon, or who ever wrote the preface to the Cluniac Reform : " Porro ea PSalmo- " rumServatadiftributio ejt, utjingulis hebdomadibusomnes percur- " rantur, in quo et veteris EccleSiae mos retentus, et S. Benedict! "Sententiae obtemperatum" ..." In hujus operis ordine illud " primum intendimus, ut juxta antiquam EccleSiae conSuetudinem " plurimorumque Conciliorum decreta, Davidicum PSalterium per " Jingulas Hebdomades recitatum foret," Says Bijhop De Roche- chouart, in his preface to the Evreux Breviary. " Ut quidam " PSalmi," complains Bijhop DeSnos, " per magnam anni par- " tern vix Semel atque iterum recitarentur : nos rem gratam fac- " turos exijtimavimus, Ji eorum Sequeremur exempla qui PSalmos " ita diftribuerunt," &c. And for this reaSon, amongjt others, Gregory XIII. in his bull, Paftoralis Officii (1573), forbade — "ne Scilicet officium majoris partis Feriarum anni omitteretur, et Breviarii ordo Subverteretur." But the mqft remarkable com plaint is that of Cardinal Quignon, in the Preface to his Reform, ; if we put it in juxta-pqfjtion with the preface to our own Prayer- book, evidently derived from his ; although both lead us a little way from our immediate purpoSe, inajmuch as they touch on the Lections as well as on the PSalms. * The Benedictine ufe here, as always in the third Noflurn, gives three Canticles from the Old Teftament writers under one Antiphon. H The Preface of duignon. CARDINAL qUIGNON. Et profecto, fi quis modum precan- di olim a majoribus inftitutum dill— genter confiderat, horum omnium ab ipfis habitam rationem manifefto de- prehendet. Sed factum eft nefcio quo pacto hominum negligentia, ut paullatim a fanctiffimis illis veterum Patrum in- ftitutis difcederetur. Nam primum libri Sacrae Scripturae, qui ftatis anni temporibus erant perlegendi, vixdum incepti a precantibuspraetermittuntur. Ut exemplo efle poflunt (fie) liber Genefis, qui incipitur in Septuagefima et liber Ifaiaequi in Adventu, quorum vix fingula capita perlegimus, ac eodem modo cetera Veteris Tefta- menti volumina deguftamus magis quam legimus : nee fecus accidit in Evangelia et reliquam fcripturam Novi Teftamenti, quorum in locum fuccefferunt alia, nee utilitate cum his, nee gravitate, comparanda. ENGLISH PRAYER-BOOK. Thefirft origin and ground where of, if a man would fearch out by the ancient Fathers, he ftiall find that the fame was not ordained but of a good purpofe, and for a great advancement of godlinefs. That commonly when any book of the Bible was begun, after three or four chapters were read out, all the reft were unread. And in this fort the book of Ifaiah was begun in Ad vent, and the book of Genefis in Sep tuagefima ; but they were only begun, and never read through : after like fort were other books of holy Scrip ture ufed. Accedit tam perplexus ordo, tam- que diificilis precandi ratio, ut inter- dum paullo minor opera in invenien- do ponatur, quam, cum inveneris, in legendo. This godly and decent order of the Fathers hath been fo altered and neglected, by planting in uncertain ftories and Legends. . . . Moreover, the number and hard- nefs of the rules called the Pie, and the manifold changings of the fer- vice, was the caufe, that to turn the, book only was fo hard and intricate a matter, that many times there was more bufinefs to find out what mould be read, than to read it when it was found out. There is Some truth in the above remarks : but the Reform was carried too far in Quignon's Breviary, and to Such an extent in our own as almojt to dejtroy the beauty and appropriateneSs of our PSalms. There is Surely a wide difference between Scarcely ever having the ferial office, as in the ante-Tridentine books, and only having Six exceptions from it, as in our own Church. No ritual Scholar but mujt feel the glaring impropriety of carrying the week-day PSalms into Maundy Thurfday, Eajter Eve, the Epiphany, &c— of having, in a SeaSon of deep humiliation, a PSalm of praiSe and jubilee ; of a penitential PSalm on a high fejtival. We Jhall have more to Say on this matter when we come to the Lections. While on the Subject ofthe PSalms, we may give the follow ing verSes as to the tones, which are equally ingenious and con- Matins : the Antiphons. i $ venient. They occur in many old Breviaries : we copy from that of S. Remy of Rheims (1557). Verfus tonos declarantes. Pri. re, la : £1?. re, fa : Ter. mi, fa : Sluart. quoque mi, la : Squint, fa, fa : Sext. fa, la : Sept. ut, fol : 03. tenet ut, fa. Pfalmorum mediationes. La, la, la dat Primus, Sextufque :* fa, fol, fa Secundus, Tertius, Otla-vus : ter fa poft fol dabo Terno : La mutat per re Sjtart. et poft vult dare mi, re. Septimus in fol, re dabit, et poft dat fa, mi, re, mi. The PSalms naturally lead us to the Antiphons. f This mojt beautiful invention pitches the key-note of the PSalm (as the in vitatory of the office) ; and points out in which of its myjtical SenSes it is at that time to be recited. Thus, for example, the 65th PSalm is, in the Benedictine Breviary, recited in the ferial office for Lauds on WedneSday ; the antiphon then is, " Thou, O GOD, art praiSed in Sion." It is alfo Jaid in the office of the Dead ; and imhis caSe we have the antiphon, " Hear my prayer ; unto Thee Jhall all flefh come ;" where the reference is mani- fejlly to the reSurrection of the dead. Thus the 46th is Said at Matins on TueSday, with the antiphon, " A very preSent help in trouble." It is recited in the Commemoration of a Virgin, under the antiphon, " GOD is in the midjl of her, therefore Jhall Jhe not be removed." We will now give Some examples ofthe general arrangement of antiphons. Here are thoSe at Matins on Eajter Day, from the York and Salifbury Breviaries, which are in this caSe the Same as the modern Roman. Noilurn. — I am that I am, and my counfel is not with the wicked, but my delight is in the law of the Lord : Alleluia. (Pfalm 1.) — I aflced My Father, Alleluia : and He gave Me the Gentiles to My heritage : Alleluia. (Pfalm 2.) — I laid me down and flept, and rofe up again. Alleluia, Alleluia. (Pfalm 3.) From the modern Paris : — NoSlurn. — God hath fulfilled His promife, railing up His Son Jesus, as it is written in the Second Pfalm, Thou art My Son, this day have I begotten Thee ; Alleluia. (Pfalm 2.) — In that God raifed Him from the dead, now no more to return to corruption, He faith on this wife, Thou wilt not fuffer Thine Holy One to fee corruption : Alleluia. (Pfalm 16.) — Him, delivered up by the appointed counfel and foreknowledge of God, God raifed up, having loofed the pains of death, becaufe it was impoffible that He ihould be holden of them. Alleluia. (Pfalm 30.) No doubt the dove-tailing of the Old and New Tejtament, in * That is, the mediation of the Firfl: and Sixth is, according to this rule, monotonic. The exquifite beauty of fuch an arrangement of the Firft, in Mr. Helmore's 137th Pfalm, will probably recur to our readers. f [I have dwelt at much greater length on the fubjefl of Antiphons in the firft eflay prefixed to my " Commentary on the Pfalms."] 1 6 Matins : the Antiphons. the Paris Breviary, is, as we Jhall more than once have occaSion to obServe, ingenious to the lajt degree. One cannot, however, but Sometimes feel that the effect is rather too much like a theo logical lejjon, to be always beautiful as a devotion of praiSe. The Paris Breviary is followed in its Antiphons by mojl of thoSe of the French. Here, however, is an exception for Eajter Day, from the Breviary of S. Quentin : — Noclurn. — I laid me down, &c. (Pfalm 3.) — Thou haft fhowed Me the way of life : Thou haft filled Me with the joy of Thy prefence : Alleluia. (Pfalm 16.) — Thou haft turned My mourning into joy ; Thou haft put off My fackcloth, and girded Me with gladnefs : Alleluia. (Pfalm 28.) The Benedictine Breviary, though containing three Nocturns on Eajter Day, has but three Antiphons. They are theSe : — 1. Noclurn. — I am that I am, &c. (Pfalms 1, 2, 8, 16, 24, 28.) 2. Noclurn. — The earth trembled, and was ftill, when God arofe to judgement: Alleluia. (Pfalms 30, 64, 66,76, 88, 108.) 3. Noclurn. — Fdarnotye: ye feek Jesus of Nazareth, Which was cru cified. He is rifen ; He is not here ; Alleluia. (Song of Ifaiah, lxiii. 1 — 5 ; Song of Hofea, vi. 1 — 6 ; Song of Zephaniah, iii. 8 — 1 3 .) The Antiphons of the Salijbury Breviary are frequently in verSe. Thus, thoSe of the firft nocturn in the Sundays from Trinity to Advent are : — Pro fidei meritis vocitatur jure beatus Legem qui Domini meditatur nodte dieque. Followed, of courSe, by the firft PSalm : — Naturae Genitor conferva morte redemptos, Facque tuo dignos fervitio famulos. And — Pectora noftia tibi tu conditor orbis adure, Ignepio purgans, atque cremando probans. The need felt of Antiphons, which, not being entirely or always taken from Holy Scripture, may more definitely expreSs what they are intended to Signify > is curioujly Jhown by the devices Some times adopted to point out, irrespectively of them, in what myjtical Senfe the PSalm for the time being is to be taken. Thus, in the Breviary of Bazas, at the firft Nocturn of the Feajt of the Con ception, we have the following : — " Ps. Cceli enarrant. Ccelum, " Apoftoli ; Sol, Chrifius ; Lex, Evangelium. Ps. Eructavit cor " meum. Chrifius, Rex ; Regina, Virgo Mater;" &c. &c. The manner in which Antiphons are Said, in the Breviary, is as follows. In double Fejtivals the Antiphons are doubled, i. e. Said whole, both before and after their PSalm, at Matins, Lauds, and VeSpers ; on other days they are not doubled, i. e. the firjt words only are Said at the beginning, but the whole at the end. And thus much of Antiphons. Farced LeiJions. 1 7 The aJBiJiance given by Antiphons to the myjlical explanation of the PSalm for that time, is Jtill further explained by the farced Kyries, Epijtles, &c, which, in mediaeval times, were fo much in uSe. We give an example of the fprmer from a Lyons edition of the Miflal of Pope Paul III, where we have this : — Sequuntur quaedam devota verba fuper Kyrie eleifon, Sanllus, et Agnus Dei, ibi ob pafcendam nonnullorum Sacerdotum devotionem pofita, quae, licet non fint de Ordinario R. E., tamen in certis miffis ibidem annotatis licite dicendse. This is one : * — Kyrie cunitipotens genitor Deus omnicreator— eleifon. Fons et origo boni, pia luxque perennis — eleifon ; Sanitificet pietas tua nos bone Rector, — eleifon. Chrifle Dei fplendor, virtus Patrifque Sophia — eleifon ; Plafmatis humani fator, lapfi reparator — eleifon ; Ne tua damnetur Jelu faitura, eleifon. Kyrie, amborum fpiramen nexus amorque — eleifon ; Purgator culpae, veniae largitor opimae — eleifon ; OfFenfas dele, facro nos numine reple — eleifon. The inSertions are called Tropes. They continued in uSe in Sicily till the middle of the lajt century, and may do So now. Farced Epijtles are Jtill more curious. There is one publijhed by M. Edelejtand du Meril, from a MS. at Sens, of the thir teenth century. We may imitate it thus, not a whit exaggerating its rudeneSs : — The Church Jhall raife her voice to fmg The glory of the Heavenly King; Andin the praife of John be faid The Eptftle that fball nonv be read. From the Wifdom of Solomon. Attend, ye faithful, every one ! The Holy Ghofi proclaimed of old This leilion to the ckofenfold. He that feareth the Lord, will do good : And vohen this evil life ispajl, Receive the King's reward at lafl. And he that hath knowledge of the law (hall obtain her, and as a mother mall ftie meet him : For He is full of love and grace, And mercy guards His dwelling-place, And glory fhines around His face. With the bread of underftanding mall ihe feed him : While he alone, among the reft, Reclined on God the Saviour's breafl. And give him the water of wifdom to drink : Thatfo the river might arife, Andflovj abroad from Paradife, That ivifdom to the vjorld fupplies . He mall be ftayed upon her, and ftiall not be moved ; and (hall rely upon her, and (hall not be confounded. That,placedon Syon's glorious height, His virtues thence might glitter bright. She (hall exalt him above his neighbours : And him befide the fudge fhall place, When He Jhall come to doom our race. In the midft of the congregation he opened his mouth : * [See note at the end of this Article.] C 1 8 V erf us Puerorum, and Sacerdotalis. And taught the Evangelic lore Ofmyfteries unknovjn before. _ And (he filled him with the fpirit of wifdom and underftanding : That he, like Eagle foaring high, Might view the Sun vjith unmoved eye, &c. &c. It is not wonderful that theSe farced Epijtles from doggrel Jhould have degenerated into ribaldry, and left a trace of their name in the modern farce. The Nocturns end with a verSe and refponSe, as in the Com memoration of Apojtles, Roman Breviary. " V. Thou Jhalt make them princes over all the earth. R. They jhall remember thy name, O Lord." — On Pajfion Sunday : " V. Deliver my Soul Srom the fword. R. My darling from the power of the dog." In Several Breviaries, however, there is a double verSe and reSponSe ; the one preceding, the other following, the LORD'S Prayer. The former is called the Verfus Puerorum ; the latter, the Verfus Sacerdotalis. This occurs, for inftance, in the Moulins and Liege Breviaries. Thus, in the former, we have, on an ordi nary Sunday, after the concluding Antiphon of the firft Nocturn : " V. Puerorum. Memor fui nocte nominis tui, Domine. R. Et cujtodivi legem tuam." Then the Pater N after, and then — " V. Sacerdotalis. Media nocte furgebam. R. Ad confitendum tibi." The LORD'S Prayer is then Said ; and after the " V. And lead us not into temptation. R. But deliver us from evil," the Priejt gives the Absolution. TheSe Jlightly vary. The Roman rule is this : — At the firjt Nocturn, and on Monday and Thurfday (for in the Ferial office there is, of courfe, only one Absolution), " Hear, LORD JESUS CHRIST, the prayers of Thy Servants, and have mercy on us : Who with the Father," &c. In the Second Nocturn, and on TueSday and Friday : " His piety and loving-kindneSs help us : Who with the Father," &c. In the third, and on ThurSday and Saturday : " From the chains of our Jins, the Almighty and merciful LORD abSolve us." The Absolutions, in the Gallican Breviaries, are taken from Holy Scripture, according to the principles of that Reform, and have thereby lojt much of their original and dijtinctive character. Thus, the Paris has : — Firft Abfolution. " GOD open your heart to His law, and to His precepts, and grant unto you all a heart that ye may fear Him." (2 Maccab. i. 3.) Second Abfolution, " Our GOD incline our hearts to Him, that we may keep His commandments." (1 Kings viii. 58.) Third Abfolution. " GOD remember His covenant which He hath Spoken, and hear your prayers." (2 Maccab. i. 4.) The poverty of this arrangement is Self-evident. The Absolutions, we Jhould Say, do not exijl at all in many The BenediElions . io Breviaries. This was the caSe in the Salifbury and York ; So, among modern French Rituals, in the Bourges. It is, in the Cluniac Reform, called the Benediction ; as there are no proper benedictions in that office. To theSe we next proceed. After the " V. Jube, Domine, benedicere," before each lection, how few or many Soever in number, a benediction is Said. Their fullejl form is, of courSe, where there are four lections to each nocturn. ThoSe in the Benedictine are as follow : — I. Noll, i . Benedictione perpetua benedicat nos Pater eternus. i. Unigenitus Dei Filius nos benedicere et adjuvare dignetur. 3. Spiritus Sanfti gratia illuminet fenfus et corda noftra. 4. In unitate Sandti Spiritus benedicat nos Pater et Filius. II. Noll. 5. Deus Pater omnipotens fit nobis propitius et clemens. 6. Chriftus perpetuae det nobis gaudia vitae. 7. Ignem fui amoris accendat Deus in cordibus noftris. 8. A cunctis vitiis et peccatis abfolvat nos virtus Sanctae Trinitatis. III. Noll. 9. [Which, as we (hall fee, precedes the Gofpel.] Evangelica lectio fit nobis falus et protectio. 10. Xlle nos benedicat, qui fine fine vivit et regnat. 11. Divinum auxilium maneat femper nobifcum. 1 2. Ad Societatem civium fupernorum perducat nos Rex An- gelorum. But, if the office be of a Saint of twelve lections, the nth benediction is — " Cujusfejlum colimus, ipSe intercedat pro nobis ad Dominum." And if, for the twelfth lection, a part of another GoSpel, with the homily, be read, the 12th is, " Per Evangelica dicta deleantur nojtra delicta." The modern Roman agrees with the above, except that, of courSe, the 4th, 8th, and 12th ofthe benedictions are omitted. The Salijbury has the ijt, 2nd, and 3rd, as above ; the 4th, Omnipotens Dominus Sua gratia nos benedicat ;" the 5th, Chriftus perpetuae," &c. ; the 6th, " Intus et exterius purget nos Spiritus almus." The 7th, that is, the one at the commence ment of the third nocturn, differed according to the GoSpel. If it were from S. Matthew, " Evangelicis armis muniat nos conditor orbis;" if from S. Mark, " Evangelica lectio," &c. ; if from S. Luke, " Per Evangelica," &c. ; if from S. John, " Fons Evan- gelii repleat nos dogmate coeli." The 8th, " Divinum auxilium," &c. ; the 9th, " Ad Societatem," &c. There are a great number of Proper Benedictions in Fejtivals ofthe Blejed Virgin Mary. The Paris, and, following it, the other French Breviaries, have fubjlituted,as istheir wont, Scriptural benedictions, e.g. 1. "GOD, " the Father of our LORD JESUS CHRIST, the Father of glory, " give unto us the fpiritof wiSdom and revelation in the knowledge " of Him ;" 2. "The SON of GOD give us an underftanding, that << 20 The Courfe of the Lebfions we may knowthe true GOD ;" 3. " May the love of GOD bejhed abroad in our hearts by the HOLY GHOST." We now come to the Lections ; and we will commence with the Benedictine Ritual. To begin with a general outline of the Scheme. In a fejtival that has twelve lections, the four firjt are from Holy Scripture; the four next contain the commentary of Some Father on the pajfage that has been already read ; or, in the caSe of a Saint with Proper Lejfons, contain his life. The third nocturn com mences with a few lines from the GoSpel of the day followed by et reliqua; then four lections from a Commentary on that; and after the Te Deum, the GoSpel itjelf. Of courSe there are ex ceptions ; and the Tenebra Service, and Matins of the Dead, are quite anomalous. In a fejtival of three lections, they are Some times from Scripture, Sometimes from a homily on Scripture. Sometimes the firjt is from Scripture, and the two others from the life of a Saint. With one or two flight exceptions, the Roman Breviary, mu tatis mutandis, as to the number of lejfons, agrees with the Bene dictine. The Paris Breviary principally differs in not making (at leajt as a general rule) the lections of the Second nocturn a com mentary on thoSe of the firjt. We mujt now Say Something as to the manner in which the various books of Holy Scripture are read. For this purpoSe, we will take the Benedictine Breviary, as the mojt difficult, noting its mojt remarkable differences from the Roman or Paris. Commencing with Advent, that order begins the firft chapter of ISaiah on its firjt Sunday, and reads detached lections here and there, right through the book, till Chrijtmas Eve. On Chrijtmas Eveitfelf, the GoSpel (S.Matth. i. 18-21,) and the Commentary, in three Lections (the Fejtival being Simple), from S.Jerome. On Chrijtmas Day, four lections from Separate parts of ISaiah ; four from the firjt Sermon of S. Leo, on the Nativity ; and, in the third nocturn, which is anomalous, the commencement of four GoSpels, one in each lection, with the reSpective comments of the four Wejtern Doctors. Down to the octave of the Epiphany, the Lejfons are for the mojt part proper, either ofthe Fejtivals, or of the octaves. On the firjt Sunday after Epiphany, the Firjt Epijtle to the Corinthians is begun, and Selected portions read through in the week. On the Second Sunday, the Second Epijtle is commenced, and read in like manner. On the Third Sunday, the Epijtle to the Galatians, the Select portions of which are finijhed on the TueSday. On the WedneSday, that to the EpheSians is begun, and finijhed on Saturday. The Epijtle to During the Church's Tear. 2 1 the Philippians is begun on the Fourth Sunday, that to the Co- lojfians on TueSday ; the Firjt Epijtle to the Thejfalonians on ThurSday ; the Second to the Thejfalonians on Saturday. On the Fifth Sunday, the Firjt Epijtle to Timothy ; on the Tuef day, the Second to Timothy ; on the ThurSday, that to Titus ; on the Saturday, that to Philemon. On the Sixth Sunday, the Epijtle to the Hebrews, which is continued in that week. On Septuagefima Sunday they commence Genejis, which is read pretty nearly in courSe till Shrove TueSday, which has part of the fourteenth chapter. * On the week-days of Lent,+ goSpels are read, with commen taries from the Fathers ; the Gojpels are principally from S. Matthew, till the beginning ofthe fourth week ; then principally from S. John (though alfo from S. Luke), till Palm Sunday. As for the Sundays, the firjt has its lections from 2 Cor. vi. and vii., on repentance and its fruits; the Second, from Gen. xxvii., J ESau's finding no place for repentance ; the third, Gen. xxxvii., the jtory of JoSeph's mijfion to his brethren. Why this is Selec ted, — preSently ; Durandus's reaSon is not very Satisfactory : " This is the jixth Sunday from SeptuageSima, and our Lord was " crucified on the Sixth day of the week, wherefore mention is made " of the Pajfion ofthe Lord, which is Signified by JoSeph." On the fourth Sunday, MoSes' mijfion to Jave the Israelites, the lec tions being from Exod. iii. On Pajfion Sunday, the mijjion of Jeremiah (Jer. i.) : the reference of all theSe lections clearly being to Him WhoSe mijjion to Save lojt man the Church is immediately about to celebrate. We now come to Holy Week. The lec tions on Palm Sunday are from Jeremiah, as alfo on theMonday,§ TueSday, and WedneSday. On the ThurSday, when the double office begins (though but three lejfons in each Nocturn), the three firjt are from Lamentations ; the three next from S. Auguftine's Commentary|| on the Fifty-fifth PSalm ; the three lajt, the injtitution of the Blejfed Eucharijt, from the Epijtle to * The Paris here, as always, partly by the fuperior length of its leflbns, partly by its principle of abftracting the whole, rather than giving at con tinuous length part, of a book, has advanced much further, namely, to the twenty-fifth chapter. f In the week-days of Lent, till Pajfion Sunday, the two firft lections of the Paris Breviary are from the reft of Genefis ; a few chapters from the other books of Mofes ; from Jofliua ; Judges, and Ruth ; in Paffion Week, from Jeremiah. X This and the following Sundays, till Paffion Sunday, have, in the Paris Breviary, their lections merely in the due courfe of the ferial reading. 1 § On thefe three days, in the Paris Breviary, as all through Lent, the third lection is from a Commentary on the Gofpel. || Paris, from S. Chryfoftom's Sermon on the Betrayal. ii The Courfe of the Let! ions the Corinthians. On Good Friday and Eajter Eve the three firft lejfons are from the Lamentations ; the three next from S. Augujtine's Commentary* on the Sixty-third Pfalm ; the three lajt from the Epijtle to the Hebrews. In the Octave of Eajter, Paf:hal gofpelsf are read, with commentaries. On the week days, from Low Sunday till AScenSion, there is merely a brief lection (Hos. vi. i, 2) repeated daily. J In the Second Sunday after Eajter, the lection is from the firjt (thirteenth in the Roman) chapter of the Acts of the Apojtles ; on the third, from the be ginning of the Revelations ; on the fourth, from the beginning of S. James's Epijtle ; on the fifth, from the beginning of the Firft Epijtle of S. Peter. AScenSion Day and its octave have GoSpels and their commentaries proper for the SeaSon ; the Sun day, however, has its lections from the Firft Epijtle of S. John ; the octave day, from Ephes. iv. " Wherefore he Saith, when He aScended up on high," &c. ; and the Friday after the octave, from the Second and Third Epijtles of S. Johnand S. Jude ; the Roman has the Third Epijtle of S. John only, and entire. Pen- tecojt, and its octave, have, of courSe, proper lejfons for the Solemnity. Trinity Sunday has its four firjt lections from ISaiah's viSion, with reference to the TriSagion of the Angels ; (in the Paris the lections of the firjt Nocturn are from I Sam. i.,§ the old lejfon for the firjt Sunday after Pentecqft ; ) the four next from the TreatiSe of S. Fulgentius to Peter, on Faith ; the ninth, tenth, and eleventh, from a Homily of S. Gregory Nazianzen, read by way of Commentary on the commijfion of our LORD to His DiSciples to baptize in the name of the FATHER, ofthe SON, and of the HOLY GHOST; while the twelfth is the Gof- pel for the old firjt Sunday after Pentecojt, before the injtitution of the fejtival of the TRINITY, " Be ye therefore merciful," &c, with the Commentary of S. Augujtine thereon. After Trinity, till the beginning of November, with the ex ception of the octave of Corpus Chrijti, there are no proper leffbns for the ferial office, || but merely a Short chapter at the * Paris, as before, from S. Chryfoftom. f In the Paris Breviary, during the Octave of Eafter, the three lections are — 1, from the Acts ; 2, a paflage from the Fathers ; 3, a Pafchal Gofpel, with its homily. X In the Roman Breviary, in the weeks that follow the firft and Second Sundays after Eafter, the Acts are read ; in that fucceeding the third Sunday, the Revelation is continued ; in thofe following the fourth and fifth Sundays, the Epiftles of S. James and one of S. Peter refpectively. § " Sumus," fays Durandus, " in via. veniendi ad patriam. Sed quia hoftes habemus prius quam illic perveniamus, fc. carnem, mundum, et dia- bolum, ideo legitur de Libiis Regum, in quibus agiturde bellis et de victoriis." || In the Roman Breviary the lections of the week are continued from thofe of the Sundays, elfe the arrangement is nearly the fame. During the Church's Tear. 23 end of the firft Nocturn, which varies with the day of the week. After the Sunday in the Octave of Corpus Chrijli, the Sun days are thus arranged :* there maybe eleven Sundays between Pentecojt and the Sunday nearejt to the firft of Augujt ; for theSe, eleven Sets of lections are provided, from the books of Samuel and Kings. From the firjt Sunday in Augujt (z. e. the Sunday nearejt to the firjt day of Augujt) the eight firjt lejfons are given from the Sunday in the month, while the lajt four, namely, the Gofpel and its commentary, are, as uSual, for the Sunday, de Tempore. An example will make this plainer. The eleventh of Augujt is this preSent year on a Sunday ; for the firjt eight lejfons, then, take thoSe of the Second Sunday in Augujt ; thoje of the firft Nocturn, from EccleSiajtes ; thoSe of the Second, from the Sermon of S. Chryfojtom againjt concubinage ; for the four lajt lejfons, we turn to thoSe ofthe eleventh Sunday after Pentecojt, the GoSpel ofthe deaf and dumb man, and S. Gregory's remarks thereon in his Commentary on Ezekiel.' In Augujt, September, and October, five Sundays are given respectively. In that time we have lections from Proverbs, Ecclejiajtes, WiSdom, EccleSiajticus, J ob, Tobiah, Judith, Ejther, Maccabees. With November, the ferial lejfons are reSumed ; the intention of this being, according to S. Benedict's rule, that the increasing length ofthe winter nights gives the greater time for Nocturns. In the three firjt weeks of November, Ezekiel and Daniel are read ; in the two lajt the Minor Prophets ; and thus we again come to Advent. A remark here may not be out of place. By the winter and Summer arrangement of S. Benedict, we foe clearly how great a point he made of the hours being Said at the canonical time, and not by anticipation. It was his intention that Lauds Jhould always begin at break of day ; and we have before Seen that, if the convent were late in beginning Matins, they were rather to omit lejfons and reSponSes than violate this rule. Now, it need hardly be Said, Matins are oftener than not recited on the pre ceding afternoon. The French Breviaries give the following table; (the hours Jlightly differ :)— Dec. I, Matins may be begun at 2 P.M.; Nov. I, Jan, 12,2*15; Oct. 20, Feb. 4, 2-30 ; Oct. 3, Feb. 22. 2-45; Sept. 16, March 10, 3; Aug. 30, March 27, 3. 15 ; Aug. 12, April 13, 3-30; July2i, May 1, 3-45; May22,4. * In the Paris Breviary there is no diftinction between the Sundays ofthe month and the Sundays after Pentecoft ; but the whole feries runs on, as in our own Prayer-book. The books of Samuel and of Kings are read up to the ninth Sunday after Pentecoft, and then Proverbs are commenced. 24 Quignon's New Arrangement. From the mojt abjtruSe, we come to the eaSiejl of the arrange ments of lections, that of Quignon. The weeks from Advent follow each other in regular courSe; the firfl lejfon being invariably from the Old Tejtament, the Second,. from the New; the third, where there is a fejtival with proper lejfons, is of that ; where there is not, it is taken from a calendar given at the beginning of the Breviary, of which we print a Specimen, as undoubtedly the germ of our own : — Aprilis habet Dies XXX. Fefta et alia tertia Lecliones. g Calendis. i . Ex Epift. ad Ephes. Paulus Apoft. a iiij Non. z. Ex Epift. ad Ephes. Et vos cum b iij Non. 3. Ex Epift. ad Ephes. Hujus rei . . c Prid. Non. 4. Ifidorus Epifcopus Confeffor . . d Non. 5. Ex Epift. ad Ephes. Obfecro itaque . e viij Id. 6. Xyftus Papa Martyr f vij Id. 7. Ex Epift. ad Ephes. Renovamini . Fol. 9091 eodem. 346 92 346 91 The reference to the folio points to the place where the portion of Scripture in quejtion, here to be read as the third lejfon, is elSewhere to be found as the Second. The Acts and Epijtles are read entirely through twice in the year ; the GoSpels once ; and a confiderable part of the Old Tejtament once. How clearly our arrangement was taken from this, it is needleSs to remark. Before we proceed, we will make a few observations on the general principle of Lejfons, as enunciated in the various Bre viaries which we have been conjidering, and in our own Prayer- book. And, to begin : — No one doubts that our people hear a great deal more of Holy Scripture in the courSe of the year than thoje ofthe Roman Church; but Some grave confiderations will arife for the diScuJJion of the future National Council of the Englijh Church. 1. It is absolutely certain that no uneducated, and not many educated, perSons, can underjtand half of the Old Tejtament lejfons of our Church. Take, for example, the prophets from Jeremiah, which occupy from the 17th of July to the 27th of September, how many chapters are, and muft be, an utter myjtery to an ordinary congregation ! How many to how many priejts ! So again of the Epijtles ; where not only is the obScurity So great, but where there is considerable danger lejt they that are unlearned and unjtable Jhould wrejt them to their own dejtruction. Do we therefore foy that Such lections need be unprofitable to the hearers ? GOD forbid ! But we Say that they can only be profitable by virtue of a kind of opus operatum. The hearer Lejfons of the Prayer-book. 25 comes in faith, believing that it will do him good to hear a cer tain amount of Scripture ; and no doubt GOD will have reSpect to the faith, and increaSe that man's goodneSs in proportion to it; but not by any inherent virtue of the portion read. Mr. Monro, in his Parochial Work, Speaks of the cottager Jltting down on a Sunday afternoon to "read his Bible," and pitching, very likely, on the genealogies of the Chronicles, or the viSions of the Apo- calypSe. We think he hardly does jujtice to the good which the poor man is likely to obtain in Such a way ; but, if he does not obtain any good, it certainly follows that many of our lejfons are wholly uSeleSs. And it is inconfijtent enough, on the one hand, to condemn wholeSale the uSe of one tongue " not underjtanded of the people," and, on the other, to make Such a large portion of the Service conSifl of a language (namely, that of Scripture pro phecy and argument) almoft equally unintelligible to them. For, 2, the Englijh Church has deprived herSelf of the helps which Rome gives to an intelligent reading of Scripture hiftory, by rejecting all comments. Does it not jtand to reaSon that a few verSes, rightly underjlood by means of a plain explanation, would be more likely to affect the heart than chapter after chapter, which (like the " thorough-paced doctrine " which had nearly got Dr. Yalden into trouble) go in at one ear and out at the other ? And, 3, in order to make room for this vajl poriton of obScure pajfages, how do we treat thoSe which are mojt likely to do good — thoSe which are all in all — thoSe on which our Salvation hangs ? How do we treat the words and actions, the miracles and para bles, of our LORD ? We heap a Series of them together, giving the mind no time to dwell on any ; prefenting them in a confined maSs, at unnecejfary length, and in diffracted variety. Yet Some who praiSe the triple repetition of the New Tejtament in the courSe of the year, would be the firjt to Sneer at the remark of S. Dominic the Cuirajfier, who on one occaSion obServed to a friend, that he never before remembered to have Spent So pro fitable a day — he had eight times recited the PSalter, whereas never before could he get through it So many. We cannot foe fo much difference between the two principles. 4. Again ; the dijlocation of fonfo, by adopting the capitular divijion, mujt painfully jar on the feelings of religious people. What can be well worSe, for example, than to leave off in the middleof our LORD'sPajfion,go to jbmething quite different — the prayers for the Parliament, for injtance — and then begin it again ? 5. The length — as mere length — of the lejfons, is not un frequently objectionable ; even the jhorter portions of other Breviaries are broken up by the beautiful refponSes, of which more preSently. 26 Their Faults. In one particular, however, Cardinal Quignon's lections are inferior to our own ; it is, that the great ejt fejtivals of Saints have no commemoration in the way of lections, except the third lejfon, which the minor fejtivals Jhare equally with them. For example, in the preSent year : the firjt lejjbn for S. John Baptijl (falling, as it does, on the Monday following the fourth Sunday after Trinity) is Deut. xix. 14 to xx. 10 ; the Second, Acts xxi. 1 — 19. The Scriptural hiftory, in Such caSes, is mingled together and abbreviated in the oddejl manner pqJJible. We do not, however, mean for a moment to deny the great necejfity there was for a reform in the lections for the fejtivals of faints. Here, in the modern Roman Breviary, as we havefeen, thoSe of the Second Noclurn only contain the legend (if we except the cajes of a double commemoration, where the ninth lection alfo embraces it) ; but, in the Englijh Breviaries, where there were nine lections on a Saint's fejtival, all of them were filled with the legend of the Sunt. We have heard Englijh Roman Catholics lament the ultramontane tendency which has deprived them of their own uSes, and impoSed a foreign Breviary upon them. And we entirely fympathiSe with them ; only, if ever they can re-obtain the Salijbury Breviary, they may rejl well ajfured that its lections will need, what the Roman have received, a Scrutinizing reform. And the caSe was the Same, more or leSs, with all the unreformed Breviaries. In the Bre- viarium fecundum ufum per Celebris archiccenobii divi Remigii Re- menfis nunc primum typis excuffum {fie) Parifiis, 1549, (where there are twelve lections,) eight of them are of the Saint, four ofthe GoSpel and Homily. In the Paris Breviary (1557), all nine are of the Saint ; and examples might be eafily multiplied. The Breviary of the Fratres Humiliati (Rome, 1548) agrees with the arrangement of that of Rheims. But now, all the reforms, both Secular and religious (fo far as we are aware), have adopted, more or leSs cloSely, the arrangement of the Roman. The diviSion of the Meaux Breviary is almoft unique. Here there is no Proprium de Tempore, except for Sundays ; but the days, whether fejtivals or not, follow each other regularly all through the year, except during SeptuageSima. Thus, for example : — Oct. 19. SS. Saviniani, Potentiani, et Sociorum, MM. Duplex minus.— Left. 1. Zephan. i. 1 — 9 (in ferial couife). Left. 2, 3. The Legend of theSS. Oft. 20. De Feria. — Left. 1. Zeph. i. 10 to end. Left. 2, cap. ii. 8 11. Left. 8, cap. iii. 1 — 7. Oft. 21. S. Hilarionis Abbat. Simplex. Left. 1, Hag. i. 1—8. Left. 2, cap. i. 14. Left. 3. The Legend. Oft. 22. S. Celinia, V. and Patronefs of Meaux. — Solemne Minus. 1 Noft. Left. i.Zach. i. 1 16. Left. i. Zech. ii. — 5. Left. 3. Zech. vi. 11. 2 Noft. Left. 1. The Legend. Left. 2. From S. Cyprian de habitu Virginum. Left. 3. From Pfeudo- Refponfe s and Reclamations. 27 Chryfoftom on S.Thecla. 3 Noft. Left. 7, 8. From S. Auguftine's Ser mon on the Ten Virgins. Left. 9. S. Matt xix. 12, and S. Chryfoftom thereon. This Breviary, and this only, therefore, agrees with the Englijh Prayer-book, in appointing Scripture lejfons according to the days of the year (as Quignon's did the third lejfons on feriae). Each lection is dofed by But Thou, 0 Lord, have mercy upon us, from the reader ; and Thanks be to God, as the refponfe. But, on the three lajt days of Holy Week, the three firjt lec tions (which are, as we have Seen, from Jeremiah) are terminated by, Jerufalem, Jerufalem, return to the Lord thy God, without reSponSe. In the Paris Breviary, during Advent, the three firfl lejfons (from ISaiah) are followed by, Thus faith the Lord God: Return unto me, and ye fhall be faved. We have now arrived at one of the mojt beautiful parts of the Breviary — the reSponSes that follow each lejfon. The refponfe is divided into two parts — the beginning, and the reclamation ; which are feparated from each other by an ajterijk, and of which the reclamation is repeated after the verfe : e. g. after the fifth lection on the Fejtival of the name of Jefus:— R. Let them give thanks unto Thy name. * For it is great, wonderful, and terrible. V,. Some put their truft in chariots, and fome in horfes : but we will remember the name of the Lord our God. For it is great, wonder ful and terrible. But, at the lajt lection of each Nocturn, the Gloria is added on this wiSe : e. g. after the Sixth lection in the Commemoration of the Virgin : — R. The virgins that be her fellows (hall be brought unto the king. * With joy and gladnefs (hall they be brought. V. According to thy beauty and renown : good luck have thou with thine honour. With joy and gladnefs (hall they be brought. Glory be. With joy and gladnefs (hall they be brought. It is, perhaps, Superfluous to obServe that, for brevity's Sake, the reSponSes are written thus : e. g. in the Commemoration of Apojtles : — R. Without fin were they before God, and from each other they were not divided. * The cup of the Lord they drank, and became the friends of God. V. They delivered their bodies to torments for God's fake: where fore they are crowned, and receive the palm. The cup. Glory. The cup. But occasionally, and eSpecially in inferior Breviaries, the initium of the reSponSe is repeated, injtead of the reclamation after the verSe. And Sometimes, in the lajt reSponSe of a Noc turn, there are two reclamations Said thus ; e. g. the third reSponSe on S. Stephen's Day, in the Paris Breviary : — 28 Good Friday: Refponfes in the R. He that foweth in bleffings (hall reap alfo in bleffings, as it is writ ten. * He hath difperfed abroad, he hath given to the poor, f His righteoufnefs remaineth for ever. V. All the Church of the Saints (hall tell of his loving-kindnefs. * He hath. Glory, f His righteoufnefs. In the Paris, and many other French Breviaries, when Te Deum is not Said, the whole third (or ninth) reSponSe is repeated. It is a peculiarity, and not, we think, an enviable one, of the Roman Breviary, that, when Te Deum is Said (of which more preSently) there is no ninth reSponSe, the eighth being treated as if it were the ninth. It is, however, an ancient uSe, for Duran- dus mentions it as the cujtom of fome Churches. We have Said enough to acquit ourfelves of any undue par tiality for the Paris Breviary ; but in the reSponSes it exceeds, in our judgment, any other with which we are acquainted. The manner in which the Old and New Tejtament are made to ex plain each other — a manner fo much more really Scriptural than long unconnected lejfons — will be bejt underjlood by an example, which we will take from Good Friday, and place by their jide thoSe from the Roman Breviary. Leclion i. — From the Lamentation of Jeremiah the Prophet.f I am the man that hath feen affliction by the rod of his wrath. He hath led me and brought me into darknefs, but not into light. Surely againft me is he turned ; he turneth his hand againft me all the day. My flelh and my (kin hath he made old ; he hath broken my bones. He hath builded againft me, and comparted me with gall and travel. He hath fet me in dark places, as they that be dead of old. He hath hedged me about, that I can not get out : he hath made my chain heavy. Alfo when I cry and (hout, he (hutteth out my prayer. He hath inclofed my ways with hewn ftone, he hath made my paths crooked. He was unto me as a bear lying in wait, and as a lion in fecret places. Jerufalem, Jerufalem, return unto the Lord thy God. PARIS. ROMAN. R. They fought falfe witnefs All my friends have fled from againft Jesus, to put Him to death : Me : and they that laid mares for Me and found it not : * for many bare have prevailed againft Me : He whom falfe witnefs againft Him, but their I loved hath betrayed Me : # and witnefs agreed not together. V. with terrible eyes they fmote Me with Falfe witneffes alfo did rife up : they a cruel ftroke, and gave Me vinegar laid to my charge things that I knew to drink. V. They caft Me out among not. For many. (S. Mark xiv. 55, the wicked, and fpared not My fouL 56; Ps. xxxv. 11.) And. Leclion 2. He hath turned afide my ways, and pulled me in pieces : he hath made me defolate. He hath bent his bow, and fet me as a mark for the arrow. f The Roman are not precifely the fame as the Paris leftions from the Lamentations, being, the firft, Lam. ii. 8 — 11 ; the fecond, Lam. ii. 12—15 " the third, the fame as the firft Paris. But this makes no difference in what we are now comparing. Roman and Parifian Breviaries. ly He hath caufed the arrows of his quiver to enter into my reins. I was a de- rifion to all my people ; and their fong all the day. He hath filled me with bitternefs, he hath made me drunkenwith wormwood. He hath alfo broken my teeth with gravel ftones, He hath covered me with afties. And Thou haft removed my foul far off from peace : I forgat profperity. And I faid, My ftrength and my hope is perirfied from the Lord : remembering mine affliftion and my mifery, the wormwood and the gall. My foul hath them ftill in remembrance, and is humbled in me. This I recall to my mind, there fore have I hope. Jerufalem, Jerufalem, return unto the' Lord thy God. PARIS. ROMAN. R. The High Prieft faith: I ad- R. The veil of the temple was jure Thee by the Living God, that rent in twain, * and the earth did Thou tell us whether Thou be the quake; the thief cried from the crofs, Christ, the Son of God. Jesus faying, Lord, remember me when faith unto him : Thou haft faid. — Thou comeft in Thy kingdom. V. They fay : * He is guilty of death. The rocks were rent, and the graves V. Then fpake the priefts, faying, were opened : and many bodies of the This man is worthy to die : for he faints which (lept arofe. And the hath prophefied, as ye have heard earth. with your ears. He. (S. Matt. xxvi. 63. 66. Jer. xxvi. 11.) Lellion 3. Mine enemies chafed me fore, like a bird, without caufe. They have cut off my life in the dungeon, and caft a ftone upon me. Waters (lowed over mine head ; then I faid, I am cut off. I called upon thy Name, O Lord, out of the low dungeon. Thou haft heard my voice : hide not thine ear at my breathing, at my cry. Thou dreweft near in the day that I called upon thee : thou faidft, Fear not. O Lord; thou haft pleaded the caufes of my foul ; thou haft redeemed my life. O Lord, thou haft feen my wrong : judge thou my caufe. Thou haft feen all their vengeance and all their ima ginations againft me. Thou haft heard their reproach, O Lord, and all their imaginations againft me ; the lips of thofe that rofe up againft me, and their device againft me all the day. Behold their fitting down, and their rifing up ; I am their mufick. Render unto them a recompenfe, O Lord, according to the work of their hands. Jerufalem, Jerufalem, return unto the Lord thy God. PARIS. ROMAN. R. They fpat in the face of R. My elect Vine, I planted Jesus, * and buffeted, faying : Pro- thee : * how art thou turned into phefy unto us, Thou Christ : who bitternefs, that thou (houldeft crucify is he that fmote Thee ? V. They Me, and let Barabbas go ? V. I have gaped upon me with their hedged thee, and gathered the ftones mouth : they have fmitten me upon out of thee, and built a tower in thee. the cheek reproachfully. And buf- How art thou. My elect Vine.f feted. (S. Matt. xxvi. 67. Job xvi. io.)f f The Gloria is omitted, as being Holy Week. For the laft half of the refponfe the Paris fubftitutes nothing ; the Roman, the whole. The regular ending of courfe would be, " How art thou. Glory. How art thou." jo Good Friday : Refponfe s in the Nocturn II. — A Sermon of S. John Chryfoftom. f Leclion 4. To-day Christ our Paflbver was facrificed for us. And where was He facrificed ? On a lofty Crofs. The Altar for this Sacrifice was new : becaufe the Sacrifice itfelf was new and marvellous. For the fame is both Sacrifice and Pried : Sacrifice according to the Flefh, Prieft according to the Spirit. The fame both offered, and according to the Flelh was offered. And the Crofs was the Altar. And why, fayeft thou, was not the Sacrifice offered in the Temple, but without the city and the walls ? That the faying might be fulfilled, He was reckoned among the tranfgreflbrs. And why is He put to death on a lofty Crofs, and not under a roof ? That the Lamb, immolated on high, might purge the nature ofthe air. The earth alfo was purged : for blood flowed from His Side upon it. Therefore not under a roof, therefore not in the Jewifh Temple, that the Jews might not claim the Sacrifice to themfelves : that ye might not imagine this Victim to have been offered for that nation alone. Therefore without the city and the walls, that ye may learn that the Sacrifice is univerfal : becaufe the Oblation was for the univerfal world ; — and that this purification was common to all, and not peculiar, as that among the Jews. R. They faid unto Peter: Surely R. Are ye come out as againft thou art one of them. # He began a thief, with fwords and with ftaves to curfe and to fwear, I know not for to take Me ? * I was daily with this Man of Whom ye fpeak. V. you teaching in the Temple, and ye They that dwell in my houfe count laid no hold upon Me, : and behold me for a ftranger : I am an alien in ye have fcourged Me, and lead Me their fight. He began. (S. Mark away to crucify Me. V. And when xiv. 70, 71. Job xix. 15.) they had laid hands on Jesus, and had taken Him, He faid unto them. I was. Leclion 5. Would you learn His illuftrious work? To-day He opened to us Paradife :— till then clofed. For on this day, at this very hour, God intro duced the thief thither. To-day He reftored to us our ancient country ; to day He brought us back to the City of our Land : for, To-day, faith He, thou (halt be with Me in Paradife. What ! crucified and nailed, and pro- mife Paradife ! Even fo, faith He : that on the Crofs thou mayeft learn My power. Becaufe it was a fpeftacle of grief, that thou mighteft look, not at the nature of the Crofs, but at the pains of the Crucified, He works this miracle on the Crofs, which, beyond any other, manifefts His power. For, not when He raifed the dead, not when He rebuked the winds and the fea^ not when He put demons to flight, but when He was crucified, pierced with nails, loaded with fpitting, contumely, reproach, rebuke, did He will to change the heart of the thief, that thou mayeft fee His power on all fides. He agitated the whole of Creation : He cleft the rocks : but the heart of the thief, harder than the rock, He drew to Himfelf. t The Roman leftion is from S. Auguftine's Commentary on the 64th Pfalm. * Roman and Parifian Breviaries. 31 R. And there was darknefs when the Jews had crucified Jesus : and about the ninth hour, Jesus cried with a loud voice, My God, My God, why haft Thou forfakenMe ? • And He bowed His Head and gave up the ghoft. V. And Jesus cried with a loud voice, Father, into Thine Hands I commend My Spirit. And He bowed. Paris. R. Whom will ye that I releafe unto you ? Barabbas, or Jesus, which is called Christ ? They faid, Barabbas. What then (hall I do with Jesus? They all faid: * Let Him be crucified. V. We befeech thee, let this man be put to death ; for this man feeketh not the welfare of this people, but the hurt. Let Him be crucified. (S. Matt, xxvii. 17. 22. Jer. xxxviii. 4.) Leclion 6. But what fo great thing, will ye fay, did the thief, that after death he (hould gain Paradife ? — Shall I briefly tell you what he did ? When Peter was denying below, he was confeffing above. The Difciple endured not the threats of a worthlefs maid-fervant : the thief, beholding the multitude thronging around, crying out, calling forth blafphemies and reproaches, attended not them ; — caft not in his mind the prefent vilenefs of Him That was crucified ; but, palling them all by with the eye of faith, and making nothing of thefe hindrances, acknowledged the Lord of Heaven ; and proftrating himfelf in mind before Him, Lord, remember me, faid he, when Thou comeft in Thy Kingdom. Seeft thou of what good things the Crofs was the caufe ? Tell me : thou fpeakeft of a Kingdom. What doft thou behold of that fort ? What thou feeft is the Crofs and the Nails. But that very Crofs, faith he, is the Symbol of a Kingdom. It is for this reafon that I call Him a King, becaufe I fee Him crucified. For it is the part of a king to die for His fubjefts. Himfelf faid, The Good Shepherd giveth His life for the fheep." Therefore the Good King alfo giveth His life for His fubjefts. Since, then, He hath given His Life, I call Him King : Lord, remember me when Thou comeft in Thy Kingdom. PARIS. ROMAN. R. I have delivered My beloved into the hands of the wicked : Mine heritage is unto Me as a lion in the wood : the adverfary hath roared againft Me, faying, Gather ye toge ther, and make hafte to devour Him : they have laid Me in a wil- dernefs, and all the earth mourneth for My fake : * For there is none found to acknowledge Me, and to do Me good. V. Men without pity have rifen up againft Me, and have not fpared My Soul. For there. R. And when the foldiers had fcourged Jesus, they put on Him a purple robe, and a crown of thorns, and began to falute Him, Hail, King of the Jews : and * they fmote Him on the Head with a reed, and did fpit upon Him. V. I gave My back to the fmiters, and My cheeks to them that plucked off the hair. I hid not My face from fhame and fpitting. They fmote Him. (S. Mark xv. 16, &c. Ifaiah 1. 6.) Nocturn III. LetTion 7. — From the Epiftle of Blefied Paul to the Hebrews.f Seeing then that we have a great High Prieft, that ispaffed into the heavens, Jesus the Son of God, let us hold faft our profeflion. For we have not an f The Roman lection commences a little further back. 32 Good Friday : Roman and Parifian Breviaries. high prieft which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we are, yet without fin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. For every high prieft taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and facrifices for fins : who can have compaffion on the ignorant and on them that are out of the way ; for that he himfelf alfo is compaffed with in firmity. And by reafon hereof he ought, as for the people, fo alfo for himfelf, to offer for fins. if. They took Jesus, and led Him R. They delivered Me up into away. * And Jesus, bearing His the hands of the wicked, and caft Crofs, went forth unto a place which Me out among the tranfgreflbrs, and is called the place of a (kull. V. And fpared not My foul. The mighty Abraham took the wood of the burnt men gathered together againft Me : * offering, and laid it upon Ifaac his and like giants they flood againft fon. And Jesus. (S. John xix. 16, Me- V. Strangers have rifen againft 17. Gen. xxii. 6.) Me, and mighty men fought after my foul. And like giants. Lellion 8. And no man taketh this honour unto himfelf, but he that is called of God, as was Aaron. So alfo Christ glorified not himfelf to be made an high prieft ; but he that faid unto him, Thou art my Son, to day have I begotten thee. As he faith alfo in another place, Thou art a prieft for ever after the order of Melchifedec. Who in the days of his flefh, when he had offered up prayers and Amplications with ftrong crying and tears unto him that was able to fave him from death, and was heard in that he feared j though he were a Son, yet learned he obedience by the things which he dif fered ; and being made perfeft, he became the author of eternal falvation unto all them that obey him ; called of God an high prieft after the order of Melchifedec. R. They crucified Jesus, and the R. The traitor delivered Jesus thieves, the one on the right hand, to the chief priefts and elders ofthe and the other on the left. Then people. • And Peter followed afar faid Jesus : # Father, forgive them ; off, that he might fee the end. V. And for they know not what they do. they brought Him to Caiaphas, the V. He was numbered with the tranf- Chief-Prieft, where the Scribes and greffors, and He bare the fins of Pharifees were gathered together. many, and made interceffion for And Peter. the tranfgreflbrs. Father, forgive them. (S. Luke xxiii. 33, 34. Ifaiah liii. 12.) Letlion 9. And they truly were many priefts, becaufe they were not fuffered to con tinue by reafon of death : but this man, becaufe he continueth ever hath an unchangeable priefthood. Wherefore he is able alfo to fave them to the uttermoft that come unto God by him, feeing he ever liveth to make inter ceffion for them. For fuch an high prieft became us, who is holy, harmlefs, undefiled, feparate from finners, and made higher than the heavens • who Good-Friday Rejponfes. 33 needeth not daily, as thofe high priefts, to offer up facrifice, firft for his own fins, and then for the people's : for this he did once, when he offered up himfelf. PARIS. ROMAN. R. He was wounded for our R. Mine eyes are darkened with tranfgreflions, He was bruifed for weeping : for My comforters are far our iniquities ; * The chaftifement from Me. Behold, all people, * if of our peace was upon Him, and there be any forrow like unto My with His ftripes we are healed. V. He forrow. V. O all ye that pafs by, His own Self bare our fins in His behold and fee. If there. Mine own Body on the Tree, that we, eyes. being dead unto fin, might live unto righteoufnefs. The chaftifement. He was wounded .... healed. (Ifaiah liii. 5. 1 Pet. ii. 24.) The beauty of theje reJponSes, and eSpecially of thoSe from the Paris Breviar}-, is evident. Even in this injlance, however, it may be doubted whether the latter are not too much didactic, and too little — which is the very ejfence of all Church ritual — dramatic. The rule which makes them always taken from Scripture is frequently fatal to effect. The truth of this remark is more eajily feen on the fejtivals of martyrs or other Saints, where their words, or the circumjlances of their pajfion, are, in other Breviaries, worked into the reSponSes. A jlriking injlance of the beauty of this occurs in the Fejtival of S. Agnes : we quote from the Benedictine Breviary, as the fulleji. After the firft lection : — R. Celebrate we the feaft of the holy Virgin ; how blefled Agnes fuf- fered, let us recall to memory : in the thirteenth year of her age (lie loft death and found life : * becaufe (he loved the alone Author of Life. V. Reckoned by years, hers was infancy : but the old age of her mind was venerable. * Becaufe. II. [reciting the words of S. Agnes] R. He hath rounded my neck and my arms with precious ftones. He hath given to my ears inefti- mable pearls : * and He hath endued me with bright and fparkling gems. V. He hath fet a fign on my face, that I fhould own no lover but Himfelf. * And he hath. III. R. Christ I love, into Whofe bridal-chamber I (hall enter : Whofe Mother is a Virgin, Whofe Father knows not woman, the melody of Whofe notes already refounds in my ear. * Whom, when I fhall have loved, I am chafte : when I (hall have touched, I am pure : when I fhall have received, I am a virgin. V. With the ring of His faith He hath plighted me to Himfelf : and hath adorned me with pricelefs jewels. * Whom, when. IV. R. Come, Bride of Christ, receive the Crown which the Lord hath prepared for thee for ever : for Whofe Love thou haft poured forth thy blood : » and thou haft entered with Angels into Paradife. V. Come, My eleft, and I will fet thee upon My Throne, becaufe the King hath defired thy beauty. * And thou haft. Glory. And thou haft. Another uSe of theSe reSponSes is, that where the lejfons are ferial — or from the Common — they may be diverted, So to Speak, into the channel proper for the day. A thouSand beauties will D 34 Sunday Refponjes. thus exhibit themSelves in the ordinary lections, varying almojl priSmatically according to the light thrown upon them from the reSponSes. ThoSe for ordinary Sundays are for the mojt part taken from that portion of Scripture into which they are interwoven. Thus, in the Roman Breviary, the three firjt lections for the fourth Sunday after Pentecojt, relate the fight of David with Goliath. The reSponSes are : — I. R. Prepare your hearts unto the Lord, and ferve Him only : « and He will deliver you out of the hands of your enemies. V. Turn unto Him with all your hearts, and put away the ftrange gods from the midft of you. # And He. II. R. God, Who heareth all, fent His Angel, and took me from my father's fheep : * and anointed me with the oil of His Mercy. V. The Lord, Which delivered me out of the paw of the lion, and out of the paw of the bear: # anointed. III. R. The Lord, Which delivered me out of the paw of the lion, and out of the paw of the bear : » He fhall deliver me from the hands of mine enemies. V. God hath fent forth His mercy and truth : and hath delivered my foul from the midft of the lion's whelps. # He fhall. Glory. He fhall. The manner in which the ferial reSponSes are, in the Roman Breviary, taken from thoSe of the Sunday, though Set forth at length in the Rubrics, is too elaborate for explanation here. The Paris rule is Simpler : " In the Ferial Office (PaSchal-tide " excepted) the reSponSes are taken from the preceding Sunday " (unleSs it be otherwiSe ordered, or there be proper reSponSes " ajfigned for the feria in quejtion). They are taken alternately " from the ijl and 2nd nocturn, in this order : Monday, Wed- " neSday, and Friday, from the firft ; TueSday, ThurSday, and " Saturday, from the Second nocturn." The ground-work ofthe Roman rule is the Same. The reSponfes of the Salijbury Breviary are, for the mojt part, where they are peculiar, of a very inferior deScription. Very frequently they are in verSe : thus, on the Martyrdom of S. Thomas of Canterbury : — R. I. Stupens livor Thomas fupplicio Thomaa genus damnat exilio. * Omnis fimul exit cognatio. V. Ordo, fexus, aetas, conditio, Nullus gaudet hie privilegio. Omnis. R. II. Thomas manum mittit ad fortia, Spernit damna, fpernit opprobria. * Nulla Thomam frangit injuria. V. Clamat cunctis Thomae conftantia Omne folum eft forti patria. Nulla. The Same remark may be made of the York Breviary. Take, for injlance, the reSponSes on S. Cuthbert's day : — R. I. Cuthbertus puer bonae indolis pervigil nofturnis infiftens hymnis * Aydani Epifcopi animam in ccelum ferri videt ab angelis. V. Cum pafto- Te Deum : whenjaid. 3 5 ribus ovium pofitus paftor animarum Deo prseeleftus mente et vultu fupernis intentus * Aydani. R. II. In fanftis crefcens virtutibus almus vir Cuth- bertus, defpeftis hujus caduci fbeculi rebus, venerabilis ac per cunfta digne laudabilis * faftus eft monachus. V. Corpore, mente, habitu, faftifque probabilibus, caftris Dominicis aflbciatus. * Faftus. Both theSe examples are alSo injtances of that kind of reSponSo- ries which we may call the hiftorical : i. e. where the life of the Saint whoSe fejtival it is, is related in them, as well as in the lec tions, of which, indeed, they form a kind of refumi. The lajt refponfe of the lections completed, or, in the Roman ufe, as we have feen, the lajt lection, follows, if it is to be faid, Te Deum. The Roman rule is this : it is Said on all Sundays of the year, except in Septuagejima and Lent ; from Eajter to AScenfion, daily (except on Rogation Monday), and on all fejti vals, whether of three or nine lections, except that of the Holy Innocents. Its omifjion on that day ariSes from the Same feeling which prompts, in Some village churches, the ringing of a muffled peal on that day : e. g. in S. Giles, Leigh-upon-Mendip, Somer- fetjhire. And this Jign of Sorrow on a fejtive occajion may pro fitably be compared with the very Jmgular cujtom, now, or very lately, obServed on Chrijtmas Eve, at All Saints, Dewjbury, Yorkjhire : towards evening, one of the bells is tolled after the manner of a pajfing bell ; it is called the Devil's knell, and myjli- cally repreSents that Satan's power was dejlroyed by the Birth of our Lord. There are, however, great varieties of uSe with reSpect to the Te Deum. In the Benedictine order it is Said on all Sundays both of Advent and Lent ; at Lyons the caSe was the Same, although it was altered at leajt as long ago as 1780 ; while atS. Martin of Tours it was Said on the Holy Innocents till 1635 ; as, we believe, it Jtill is at Paris, Lyons, Vienne, Quimper, Chartres, Laon, and other places. At the verSe, We therefore pray Thee, down to and lift them up for ever, it is a very uSual practice to kneel. Te Deum is immediately followed, in the Roman Breviary, by Lauds (except on Chrijtmas Day). In the Paris, and mqfl other modern Breviaries, it is Succeeded by the Sacerdotal VerSe* e. g. on S.John Baptijl : " V. My mouth Jhall tell of Thy Praije. R. And of Thy Salvation all the day long." On Trinity Sun day : " V. GOD, even our own GOD, Jhall blefs us. R. And all the ends of the world Jhall fear Him." And this was the ufe, as we learn from Durandus, of fecular Breviaries generally. The Benedictine concludes differently. We have already Seen that, on fejtivals of nine (or twelve) lections, the firft of the third noc turn confijts ofthe beginning ofthe GoSpel for the day, followed 2 6 Ceremonies conneUed with Te Deum. by a homily on it. Te Deum finijhed, the Benedictine order takes up the GoSpel from the beginning, reads it through and, after the reSponSe, Amen, the Jhort hymn, " Thee befits praiSe, Thee befits a hymn, to Thee be glory, GOD the Father, SON, and HOLY GHOST, world without end, Amen," is Sung. The collect for the day concludes the office of Matins. An approxi mation to the Benedictine uSe is found in the Paris Breviary, where, in churches " where it is the cujtom," the genealogy of our LORD, according to S. Matthew, was Sung before the Te Deum on Chrijtmas Day ; and that according to S. Luke on Epiphany. The Benedictine Breviary does the former, though, contrary to its uSual rite, after Te Deum. Mojt of the French Breviaries follow the Paris ; Some, as Dijon and Laon, make the rite imperative on all churches. At S. Maurice of Vienne, during the ninth reSponSe, the Archdeacon was robed with pecu liar magnificence in the Sacrijty ; and, preceded by two Subdea- cons in albs, bearing tapers, and two in tunics, one bearing the cenSer, the other the GoSpel — he went into the jube, and there Sang the Genealogy. In an ancient ritual of Jargeau, near Orleans, inSpected byLe Brun, it is jimply called the Generatio; and in the Salijbury and York Breviaries, the ceremonial of the Generatio, both at Chrijtmas and Epiphany, was much the Same as at Vienne. It was a favourite quejtion among old ritualijls, whether Lauds, the Orthron of the Greek, the Outreniia of the Slavonic, Church, were a Separate office or not, from Matins. However that may be, it is certain that now the two offices are almojl always joined in one. Lauds commence with the 0 God, make fpeed to fave me, with the Gloria and the Alleluia, as Matins. We may obServe here, what we might equally well have remarked there, that Alleluia, according to Roman uSe, is not Said in SeptuageSima, though, according to fome Gallican rituals — foch was that of Lyons — it was Jaid up to the firft Sunday in Lent incluSive. This was a nearer approach to the Mozarabic Ritual, which carries it on all through Lent ; and that of the Eajtern Church, which even multiplies it then. The uSual Sunday office in the Roman Breviary, which is that of all mediaeval Lauds, is this: — PSalms 93 and 100 are Said; PSalms 63 and 67 under one Gloria: Benedicite, the three lajt PSalms, under one antiphon and one Gloria ; the jhort chapter, the hymn, the vehicle and reSponSe, Benedictus, and the collect for the day. The Pfalms, which may thus be conSidered either as five or Seven, have, of courSe, given riSe to variety of myjli- cal explanations. The reaSon, certainly anything but Self-evi- Lauds: Arrangement of the Pfalms. 37 dent, why the 63rd and 67th PSalms are Said under one Gloria, is explained to be, that the firjt Signifies love of GOD (" My Soul is athirjl for GOD, even for the Living GOD"), the Second, love of our neighbour (" Let the people praiSe Thee,0 GOD "), and that theSe two are in reality one. Or again, becauSe the firft PSalm represents the miSeries of this preSent world ("My Soul is athirjl"), in which we cannot praije GOD as we would ; we muft therefore wait until that Life in which He jhall, indeed, "have mercy upon us and bleSs us," and "Jhow the light of His coun tenance upon us" in the Beatific ViSion. The 63rd and 67th PSalms, and the 148th, 149th, and 150th, never vary at Lauds, becauSe, Say the interpreters, there never was a time in which the Souls of the righteous did not " thirjl for the Living GOD," or in which the " LORD of Heaven" was not "prated in the heights ;" and there never will be. For the firjt PSalm at Lauds, the 93rd, is on week-days Said the 5 ijt, according to the ancient and the modern Roman rule. Injtead of the Second PSalm, namely the 100th,' they recite the 5th on Monday, the 42nd on TueSday, the 64th on WedneSday, the 90th on ThurSday, the 143rd on Friday, the 92nd (" A PSalm for the Sabbath Day ") on Saturday. On all theSe days follow, as we have Seen, the 63rd and 67th as one ; and then, injtead of the Benedicite, on Monday, the Song of ISaiah, (chap, xii.) ; on TueSday, of Hezekiah ; on WedneSday, of Hannah ; on ThurSday, of MoSes (Exod. xv.) ; on Friday, of Habakkuk ; and on Saturday, of MoSes (Deut. xxxii.) ; Bene dicts and the three lajl PSalms are always Said. The rule of S. Benedict for Lauds, or, as he calls them, Matins, on Sunday is this ; " At Matins on the LORD'S Day, let there firjt be Said the 67th PSalm without an antiphon ; after which the 51ft with Alleluia ; after that the 1 1 8th and 63rd ; then the Benedictions and the Lauds ( i. e. the Benedicite and the three lajl PSalms) ; the lection from the ApocalypSe, by heart, the ReSponSory, the Ambrojian, (z. e. the hymn /Eterne rerum Conditor,) the VerSe, the Evangelical Canticle, and it is over." The Evangelical Canticle is, of courSe, the Benedictus. The modern Benedictines (judging from the Augjburg edition of 1758,) have fo far receded from this rule, as to Subjtitute for the 51JI and 11 8th PSalms the 93rd and 100th, on all Fejlivals of Saints, and through octaves, and in all PaSchal-tide. The Cluniac Reform, however, of 1686, which, whatever be its other faults, (and we are not diSpoSed to controvert the remarks of Father J. B. Thiers, in his Obfervations fur le Breviaire de Cluni,) keeps chife to all points ruled by S. Benedict, reverts to the original rule of the order. 38 Laudal Pfalms in Paris Breviary : On week-days, the 67th and 5 ijt PSalms were to be Said ; modern Benedictines have dropped the firjt of theSe, but the Cluniac Reform retains it. The two next PJalms were, on Mon day, 6, 36 ; TueSday, 43, 57 ; WedneSday, 64, 65 ; ThurSday, 88, 90; Friday, 76, 92; Saturday, the 143rd only, becauSe the Song of Deuteronomy is divided into two parts, each with its Gloria. S. Benedict expreSsly Specifies that the Canticles are to be Said on the other days, "according to the Roman uSe." According to S. Benedict's rule Lauds (and VeSpers,) were to conclude with the LORD'S Prayer, Said aloud, (injtead of Secretly ; or Secretly with the " V. And lead us not into temptation:" " R. But deliver us from evil ;") in order that twice a day the clauSe " Forgive us our treSpajfes" might compel an open ex- prejjion of forgiveneSs of others. S. Benedict only orders the Abbat to recite the prayers aloud ; but Durandus Seems to imply that all the monks recited it. He hints that Such perfect for giveneSs could not be expected of them at the little Hours, and remarks that it Sufficed if the Sun did not Set on their wrath. The Salisbury and York Breviaries agree pretty cloSely with the Roman, except that after the Benedictus on Sundays they add the 123rd PSalm; and all the older Breviaries, of whatever nature, Seem to have a very cloSe reSemblance in Lauds to the mediaeval type, which the Roman Church has exactly retained. The Paris has very widely departed from it. The beautiful rite of introducing into the Lauds of every day thoSe true Lauds, the three lajt PSalms, is gone ; the reafon clearly being that, as the PSalms were to be Said through every week, the repeating any of them more than once in that time was merely an ad ditional lengthening of the office. The Paris arrangement of Laudal PSalms is this : — Sunday, Pfalms 63, 70, 100, Benedicite, 148. Monday, Pfalms 92, 136, in two, Song of Mofes, (Exod. xv.) [inftead of which, on Feftivals, Ecclefiafticus 39, 15 — 20,] 135. Tuefday, Pfalms 24, 85, 97, Song of Hezekiah, [inftead of which, on Feftivals, Ecclefiafticus 36, 1 — 14,] 150. Wednefday, Pfalms 5, 36, 65, Songs of Ifaiah, (xii.) [inftead of which, on Feftivals, the Song of Tobiah, (xiii. 1 — 7))] 147 (1— 11). Thurfday, Pfalms 80, 108, in two, Song of Hannah, [inftead of which, on Feftivals, 1 Chron. xxix. 10 — 13,] 147. (n end). Friday, Pfalms 51, 74, in two, Song of Habakkuk, [inftead of which, on Feftivals, Ifaiah xxvi. 1 — 12,] 146. Saturday, Pfalms 17, in two, 57, Song of Deuteronomy, [inftead of which on Feftivals, Song of Judith,] 117. The rejl of the Office is the Same in arrangement as the Roman. The French Breviaries follow the general arrangement of the In other Breviaries. 39 Paris Lauds, though the particular PSalms often vary. In Some Breviaries, as that of Limoges, the Fejlal Canticles are not given ferially, but as proper in the Several days when they are Said — in that of Sens, one of the three lajt PSalms is always Said, as the Pfalmus Laudum : thus, on Sundays, Wednesdays, and Saturdays, the 150th; Mondays and ThurSdays, the 148th; TueSdays and Fridays, the 149th. The Cologne, a very me diaeval Breviary, retains the ancient type. Cardinal Quignon's Reform Simply gives two PSalms and a Canticle, with Benedictus. We will here Jtop to remark how very improper it is in our own Office to Subjlitute the Jubilate for the Benedictus, except where compelled by the unfortunate rubric preceding the latter. For exchanging the evenSong Evangelical Canticles for their Sub jlitutes there can never be any excuSe. The Chapter for Laudson Sundays from the Second Sunday after Epiphany to Septuagejima, and from the third Sunday after Pentecoft till Advent, is in the Roman Breviary, that verSe inthe ApocalypSe, " Blejjing, and glory, and wifdom, and thankf- giving, and honour, and power, and might, be unto our GOD for ever and ever, Amen." At other times it varies with theSeaSon. The Ferial Chapter during the Same time is, " The night is far " Spent, the day is at hand, let us therefore cajt away the works of " darkneSs, and let us put on us the armour of light. Let us walk " honejlly, as in the day." This, in the Benedictine, and Some few other Breviaries, is followed by a brief refponSe on this Sort. " R. Heal my Soul * For I have jinned againjt Thee. Heal " my Soul. V. I Said, LORD, be merciful unto me. For I have "Jinned againjt Thee. Heal my S°ul." Ofthe Hymn which follows the Chapter, we do not intend, as we Said before, to Speak. Nor is there anything in the verSe and reSponSe that follow, nor in the Antiphon of the Benedictus which need detain us. On Chrijtmas Day, according to the Paris Breviary, injtead of Benedictus, the Song of ISaiah, (chap, xxv.) is Sung, in which it is followed by one or two of the French offices : e. g. Chalons- Sur-Saone ; the Breviary of Mirepoix Subjlitutes the Song of Micah. In mojt of the Breviaries the Collect for the day follows, and one of the antiphons of S. Mary concludes the office, unleSs Prime immediately Succeeds. The Prayers, which follow on Some occaSions, we jhall better conSider under Prime. In mentioning the Collect, we cannot help relating a piece of Protejtant bigotry to which we were once witneSs. A gentle man took up a Breviary, and read a Collect, which ended, as 40 Prime and Chapter. ujual, thus, (fay) "Ad ccenae Tuae convivium occurramus. Per." "Perl" he exclaimed; " PER ! Poor benighted creatures! You foe, inftead of our LORD'S Name, they may hifert that of any faint they pleafe ! " The old verjes, which give the proper concision, are : — Per Dominum dicas : fi Patrem Prefbyter oras. Si Chriftum memores : per eundem dicere debes. Si loqueris Chrifto : qui vivis fcire memento ; Slui tecum, fi fit Colleftae finis in ipfo. Si memores Flamen : ejufdem die prope finem. TheSe rules might not unreasonably be recalled by thoSe whofe office it is to compofe "occafional prayers" among ourfelves. We now proceed to Prime. The Sunday Roman Office is this : — After the Pater Nojter, &c. and the Hymn, "Jam lucis orto jidere," which never alters, three PSalms are Said> the 54th, the 1 1 8th, and the thirty-two firjt verSes ofthe 119th, under two Glorias. After this, when the office is of the Sunday, the Atha- najian Creed ; and this is followed by the jhort chapter, and the verjlcles and reSponSes ; — " O CHRIST, SON of the living GOD, " have mercy upon us (twice). V. Thou That Jlttejt at the " right-hand of the FATHER. R. Have mercy upon us. " V. Glory be to the FATHER, and to the SON, and to the " Holy Ghost. R. O Christ, Son of the living God, " have mercy upon us. V. AriSe, O CHRIST, and deliver us. " R. And Save us for Thy mercies' Sake." After this follow if they are to be Said, (which they are not on Doubles, nor within Octaves) the Preces or Suffrages, with the Confiteor, and the Collect, " Almighty GOD, Who hajt Safely brought us to the beginning of this day, &c." with which Prime, properly Speaking, ends. It is followed by the office of the Chapter. This com mences with the martyrology of the day, the " V. Right dear in the Sight of the LORD, R. is the death of His Saints ; " Jhort Suffrages, the Collect, " O Almighty LORD, and everlajting GOD," and after the " V. Sir, pray for a blejfing," and the Benediction, " Almighty GOD order our acts and days in His peace," a jhort lection, of which five are given for various Jeafons of the year, and a benediction. The Ferial office is much the fame, except that the jhort lection is different, and that, injtead of the 1 1 8th PSalm, there are Said, one on each ofthe five firjt days of the week, the 24th, 25 th, 26th, 23rd, 22nd. On Saturday none is Substituted for it, and this is the caSe in all Fejtivals. The AthanaSian Creed is not Said. The variations of Prime being fo /light, and the antiphon only varying with the feafon, this hour is not alluded to in the Proprium de Tempore. Want of fpace forbids us to dwell on the variations which the Preces at Prime. 4 1 other Breviaries exhibit from this form : we Jhall only obServe that the Paris Breviary, while it retains the hymn Jam lucis unchanged for every day, has varying PSalms. The Officium Ca- pituli there eonjijts ofthe Martyrology for the day, the Necrology, with the De Profundis, the Suffrages, and a Canon Selected for every day, in a kind of continued Series : thus, in the Meaux Breviary; Sept. ijl has a canon on ReSidence, 2nd — 18th on Zeal for Souls ; 19th — 30th, on the Love of Poverty. Oct. 1, 2, againjt NepotiSm ; 3rd, 4th, 5th, on the care of the Poor ; 6 — 10, on the care ofthe Sick ; 11 — 25, on Confejfion and the Care of Death-beds ; &c. &c. TheSe canons are, in the Paris Breviary, given in the regular courSe of the Proprium de Tem pore ; in other French Breviaries, though with the fame arrangement, they are uSually printed at the end of the volume. The Meaux Breviary is jingular in arranging the Canons as well as the lections, by the days of the year. In the Roman, inftead, the Preces, and De Profundis are jaid in Lent, and Advent, and Fajls, at the end of Lauds, to which we have previoujly alluded. The fullejt Specimen which we know of the Laudal Preces occurs in the Liege Breviary, and we give them here, both for their extreme beauty, and becauSe they tend to illujlrate the Primal Preces. They may be very profitably compared with the Greek Ectene. V. I faid, Lord, be merciful unto me. R. Heal my foul, for I have finned againft Thee. V. Let us pray for every date of the Church. R. Let Thy priefts be clothed with righteoufnefs, and let Thy faints ling with joyfulnefs. V. For the peace and unity of the Church. R. Let there be peace in Thy might, and abundance in Thy towers. V. For our Bifhop. R. The Lord preferve him, and keep him alive, that he may be bleffed upon earth : and deliver not Thou him into the will of his enemies. V. For our King. R. O Lord, fave the King ; and mercifully hear us when we call upon Thee. V. For all Catholic people. R. O Lord, fave Thy people, and blefs Thine inheritance ; govern them, and fet them up for ever. V. For all our benefactors. R. Beftow, O Lord, on all them that do good to us for Thy Name's fake, eternal life. P. For them that travel. R. O Lord, give falvation; O Lord, profper us now : bleffed is he that cometh in the Name of the Lord. V. For the faithful that voyage. R. Hear us, O God of our falvation, Thou that art the hope of all the ends of the earth, and of them that remain in the broad fea. V. For them that are in difcord. R. And the peace of God, which paffeth all underftanding, keep your hearts and minds in Christ Jesus. V. For them that perfecute and calumniate us. R. Lord Jesus Christ, lay not this fin to their charge, for they know not what they do. V. For them that are penitent. R. Turn Thee again, O Lord, at the laft, and be gracious unto Thy fervants. V. For them that are in affliftion and captivity. R. Deliver Ifrael, OGod, out of all his troubles. V. For the fick. R. Send, O Lord, Thy word, and fave them from their deftruftion. V. And for all the faithful departed. R. Eternal reft grant unto them, O Lord, and light perpetual fhine upon them. V. May they reft in peace. R. Amen. V. For our fins and negli- 42 Little Hours. gences. R. And for the glory of Thy Name, O Lord, deliver us, and be merciful to our fins, for Thy Name's fake. V. For our brethren that are abfent. R. My God, fave Thy fervants that put their truft in Thee. V. Send them, Lord, help from the fanftuary. R. And ftrengthen them out of Sion. V. Be unto us, O Lord, a ftrong tower. R. From the face of the enemy. V. O Lord, hear our prayer. R. And let our cry come unto Thee. — De Profundis. The three next hours, Tierce, Sexts, and Nones, are arranged on fo preciSely a Jimilar plan, that they may all be compre hended in a few words. The office at each confijts of the Pater Nojter, &c. a hymn, (at Tierce, Nunc S ancle nobis Spiritus; at Sexts, Rellor potens verus Deus ; at Nones, Rerum Deus tenax vigor ;) three PSalms, i. e. fox. divijions of the 1 19th PSalm, under three Glorias, the Jhort chapter, varying with the JeaSon of the year ; verSe and reSponSe ; and (when the preces have been Said before) the Kyrie and jhort Suffrages ; the whole concluded by the Proper Collect. S. Benedict's rule gives three divijions only (each, of courSe, under its own Gloria,) of the 119th PSalm, for Tierce, Sexts, and Nones, on Sunday and Monday, and the PSalm is thus finijhed on Monday at Nones. The nine PSalms, from 120— 1 29, are Said, three at each little hour, through every other day of the week. The Paris and French Breviaries have, as we have Seen, varying PSalms here, as in the other hours. The way in which the Antiphons are regulated by thoSe of Lauds (where no ex- preSs rule is given to the contrary), is this : the firft Antiphon of Lauds is Said for the PSalms at Prime ; the Second, for thoSe at Tierce ; the third, thoSe at Sexts ; the fifth, for thoSe at Nones ; the fourth being omitted. The only other remark we Jhall make on the little Hours is that the Liege Breviary has, on the greater fejtivals, proper collects for them ; an arrangement which is very rare. Thus, on the Epiphany, it has at Lauds the Same collect as the Roman and mojt other Breviaries, which is Subjtantially the Same with that of our own Prayer-book. But the Collect for Tierce is : " GOD, the Illuminator of all nations, grant that Thy people " may enjoy perpetual peace ; and pour into our hearts that "Jhining light, which Thou didjt inSpire into the minds of the " WiSe Men, Thy SON our LORD Jesus Christ, Who." At Sexts : " Grant to us, Almighty GOD, we beSeech Thee, " that Thy Salvation, wonderful with a new light from Heaven, " which for the Safety of the world, as on this day, Shone forth, " may ever ariSe in our hearts, that thereby they may be renewed, " through Thy SON,jESUS CHRIST our Lord." At Nones: " Grant, we beSeech Thee, Almighty GOD, that the Nativity Vefpers and Compline. 43 " of the SAVIOUR of the world, made manifejl by the leading " of a jlar, may ever be revealed, and increaj"e in our hearts, " through." At the Second VeSpers : " Almighty and Ever- " lajting GOD, the Light of Souls, Who hajt conSecrated this " Solemnity by the firjl-fruits of the election of the Gentiles, fill " the world with Thy glory, and, the people being Subdued unto " Thee, make the brightnefs of Thy light to appear, through." (At the firjt VeSpers, the Collect had been : " Lighten, O " LORD, we beSeech Thee, Thy people, and evermore inflame " their hearts with the glory of Thy grace, that they may without " ceajing acknowledge their SAVIOUR, and without error ap- " prehend Him, Thy SON, &o") We come to VeSpers. After the Pater Nojter, the Secular Breviaries give five, the monajtic four PSalms, each under its own Antiphon, (except in PaSchal time, when all are Said under Alleluia ; ) then the Jhort chapter, which, on ordinary days, is, " Blejfed be GOD, even the Father of our LORD JESUS " CHRIST, the Father of mercies, and GOD of all conSolation," &c. ; a beautifully choSen lejfon after the fatigues of the day. Then the hymns, varying with the day of the week, the verSe and reSponSe ; the Magnificat, with its proper Antiphon and the proper Collect. In Advent, Lent, and the Ember Days, the Preces and the 5 ijt PSalm are Said after the Magnificat. And here it is well to obServe that the Sarum Breviary retained, while the Roman has dropped, the original cujtom of ending every one of the Hours, on all days not Doubles, with PSalm li. The French Breviaries give varying Jhort chapters at VeS pers, according to the day of the week. It is as Antiphons to the Magnificat that the famous O's are Said. On Dec. 17th, "O Sapientia;" 18th, "O Adonai;" 19th, " O Radix Jejfe ;" 20th, " O Clavis David ;" 2ijt, " O Oriens;" 22nd, " O Rex Gentium ; " 23rd, " O Emmanuel." The Englijh Breviaries added, " O Virgo Virginum," and (on the 20th and 2 ijt,) " O Thoma Didyme," beginning the O's on the 16th injtead of the 17th of December, (as marked in our preSent Calendar.) Some of the French Breviaries, as that of Moulins, begin the O's on the 1 5th ; having on the 2 ijt, " O Spe culum ;" and on the 23rd, " O Rex ISrael." The Liege begins them on the 1 8th, adding, on the 24th, " O Summe Artifex." It now only remains to Say a word about Compline. This commences with the Jube Domine benedicere : the Benediction, " Almighty GOD grant us a quiet night and a perfect end :" the Lection, " Be jober, be vigilant," &c. : the Confiteor and the four PJalms, 4, 30 (1 — 6), 91, 130, under one Antiphon. The Benedictine Breviary omits the 2nd of theSe, except on the lajl nights of Holy Week. Then the hymn, Te Lucis ante ter- 44 Local Saints. minum, (which in the Englijh Breviaries varied with the SeaSon) : the jhort chapter from Jeremiah, " But Thou art in us, O LORD, " and Thy Holy name is called upon us : leave us not, O LORD " our GOD : " the verSe, " Into Thine hands I commend my " Spirit," &c. : the Song of Simeon, the Preces, when they are to be Said, the beautiful Collect, " ViSita quaeSumus," and an Antiphon and Prayer of the Virgin. The office is concluded with the LORD'S Prayer and Belief, that the Church's children may lie down to rejl with the faith of their Mother on their lips. By monajtic rule, Speech was forbidden after Compline. On the variations of this office we have not left ourSelves Space to dwell. The French Breviaries change the PSalms with the day of the week, and Some even appoint proper lejfons, thus utterly Spoiling the beauty of this quiet Service, the monotony of which is expreSsly calculated for the lajt weary hour of the day. Before we conclude, we wijh to Say a few words on the Selec tion of Saints commemorated in the Breviary, becauSe certainly, in Some of the modern uSes, a very great reform is needed here. We have no reaSon to complain that any religious order jhould by preference commemorate its own Saints. Yet we do think that Such a lijt of greater Doubles, as the preSent FranciScan Breviary 'gives, — we are quoting from the Mechlin edition of 1848, — can Scarcely be tolerated. They are theSe : The Dedi cation of the two famous FranciScan Churches of S. Mary de Portiuncula and S. Francis at AJJiJi (foe Mr. Webb's Conti nental EcdeSiology, p. 455) ; the Transfiguration ; the Exal tation of the Crofs ; the Sacred Heart ; the Betrothal, Seven Dolours, ViSitation, Heart, Name, Seven Dolours again, Pa tronage, Presentation, Expectation, RoSary, of the Blejfed Virgin Mary ; the Fejtivals de Mercede, ad Nives, and under the title of " the Help of Chrijlians," the Tranflation of the HouSe of Loretto, (Surely this fejtival jhould at once be put down by authority ;) S. Michael, S. Gabriel, S. Joachim, both Cathedrae of S. Peter, S. Pe.ter ad Vincula, S. John Port. Lat., ConverSion of S. Paul, Decollation of S. John Baptifl, S. Bar nabas, and then the following lift : — „_.,,. „. . ., , Beatified by Canonized by S. Fidelis a Sigmannga, M. 1622. B. Lucius Pius VI. S. Felix a Cantilicio Urban VIII. . . Clement XI. s- Iv0 Clement VI. B. John of Prado, M Benedift XIII. Tranflation of S . Francis. B. Benvenutus. S. Ifabel of Portugal Urban VIII. Martyrs of Gorkom, 1572 . . . Clement X. The Colbert Breviary. 45 Beatified by Canonized by (At Rome.) The miraculous mo tion of the eyes in fome images of the Bleffed Virgin. B. Elzear. S. Agnes of Affifi (fitter of S. Clara.) B. Leonard a Portu Mauricio . . Pius VI. (who had known him.) Invention of S. Francis. B. Andrew de Comitiis .... Innocent XIII. S. Jofeph a LeoniiTa Clement XII. . Benedift XIV. B. Andrew de Strinconio, 1687. B. Joan of Valois (divorced wife of Louis XI.) Benedift XIV. S. Cftnrad Leo X. ... Paul III. B. John of Parma Pius VI. B. Angela of Fulgino. Now we do call it intolerable that Saints So completely local as many of the above jhould be allowed to take precedence of thoSe whoSe fame is world-wide ; Such as the Eight Doctors of the Church ; as the Martyrs S. Agnes and S. Vincent ; as S. Leo I., S. Ignatius of Antioch, or S. Mary Magdalene. This is to turn an order into a clique. The caje is the Same with other monajtic Breviaries ; and in particular, though not to Such an extent, with that of the Augujtinians. That at leajt three-fourths of the principal holidays of theSe late Breviaries Jhould have been appointed only within the lajl 250 years, is another remarkable phenomenon. Although we Jaid, at the commencement of this paper, that we did not intend to treat of the Breviary except as a choral book, and had no purpoSe of entering into the quejtion of its Solitary recitation, we cannot refrain from mentioning the Bre- viarium Colbertinum. The celebrated minijler of France, Colbert, was in the habit, for many years, of reciting the Breviary daily. He at firfl employed the Roman, and then the Parijian uSe ; but finding much in both that was more appropriate for the choir than for private recitation, eSpecially when the reciter was a layman, he had the book in quejtion drawn up for his own devotions. It is a handSome 8vo. of about 780 pages, very much Jimplified ; for injlance, there is but one Antiphon to each hour, — the ferial PSalms are always Jaid, — and there are no lections, becauSe Colbert read the Bible yearly through, after an arrangement of his own. There is a French preface, in copper-plate, written evidently after Colbert's death. Some of the hymns were com- poSed on purpoSe for this Breviary. The Calendar is curious for calling the two Sundays after Chrijtmas the firft and Second Sundays after Advent : and — as Quignon's Breviary alfo does — 4.6 Roman Theory and Roman Pr alike. for naming the Sundays which occur either after Epiphany or before Advent, prima, fecunda, &c. Dominica Vagantium. Yet of one thing, in concluSion, it Seems proper to remind the reader, lejl the glitter of fo magnificent an array of Sevenfold devotion Jhould blind the eyes of any to the real Jtate of the matter. Except in monajtic bodies, the Breviary, as a Church office, is Scarcely ever uSed as a whole. You may go — we do not Say from Church to Church, but from Cathedral to Cathedral of central Europe, and never hear — never have a chance of hearing — Matins, Save at high fejtivals. In Spain and Portugal it is Somewhat more frequent ; but there, as everywhere, it is a clerical devotion exclusively. But anywhere, as we had occafion to Say in a previous number, " to find in a village church aPriejl who daily recited his Matins publicly would be a phenomenon." Then, again, the lejfer Hours are not often publicly Said, except in Cathedrals, and then principally by aggregation, and in connection with MaSs. VeSpers is the only popular Service ; and that, in connection with the Benediction, Seems to be put forward by Englijh Ultramontanes as the congregational Service of the Roman Church of the Future. Our readers will remember that fome time ago we made a Jtatement characterized by many perSons at the period as " Jtartling," that "in no national Church under the Sun are So many Matin Services daily Said as in our own."* An Anglo-Roman Priejt Jhortly after wards jtrongly and publicly remonjtrated about certain other Jtatements contained in the Same number of the Chriftian Re membrancer. But of this point he took no notice ; and there fore, we may fairly preSume, allowed its truth. We feel it only right to dwell on this ; becauSe, having had occajion in the preceding pages to enlarge with fo much admiration on the Roman theory, we are bound not to jhut our eyes to Roman practice. We thus conclude the very brief Jketch which alone our limits have allowed us to offer. It would be our wijh to render it more perfect, by adding, at Some future time, a few more re marks on the other contents of the Roman Breviary and of the Ritual, and an account of the AmbroSian and Mozarabic Rites. * See this in the fubfequent paper on " Daily Service." Note referred to at p. 17. [The reader will obferve, that of thefe tropes, only one in the firft batch forms a perfeft hexameter without eleifon : two in the fecond : all in the third. I fuppofe this is to fymbolife the gradual advance to perfection from the Jewifh to the Chriftian, and thence to the Heavenly Church.] II. THE COLLECTS OF THE CHURCH.* HAVE been Jludying," Said General Paoli to Dr. JohnSon, " the ecclejiajtical writers of the Middle Ages." " Why, Sir," replied JohnSon, "they are very curious." The one and the other Spoke of the purSuit as of Something which might occupy Some Six or eight weeks of a bufy man's leiSure time : and that was about the idea which the lajt century had formed of the various Church works and Church Sciences of the Middle Ages. Notice how completely Such books even as Wheatley's ignore all liturgical writers previous to the Reformation ; how to him, and to Such as him, the Millennium, which elapfed between the time of Jujtinian to that of Luther, is a pure blank. How little could the men of that generation, fo wiSe in their own conceit, fo contentedly and equally anathe matizing Rome on the one hand, and MethodiSm on the other, form an idea of the dijtinct and Separate Sciences, each of them not to be acquired by the labour of a life, which the narrowejl boundary of the term Ecclejiology mujt needs embrace ! Art on the one jide, AntiquarianiSm on the other. Art, with her Sepa rate divijions of architecture, mufic, painting, and the crafts and mechanical jtudies that minijter to all theSe ; the precious works of the needle, in which England by the conSent of all Jlood firjt ; the various Schools of glaSs-painting, the work of the potter, the enamels of Limoges, the manipulation which could raiSe a Quentin MatSys to the very firjt rank of artijts, and endue the flowers of the field with the cold metallic life of iron and braSs ; — * Ancient Collefts and other Prayers, for the Ufe of Clergy and Laity ; felefted from various Rituals. By William Bright, M. A., Fellow of Uni- Verfity College, Oxford, Theological Tutor of Trinity College, Glenalmond. Oxford and London : J. H. and James Parker. 48 Art-treafures ofthe Church. all this on the one Side : on the other, the gradual compilation of Liturgy, Office, Sacramentary, the living kernel of devotion en- Jhrined in its art-jhell, the breath of life, animating the otherwiSe worthleSs, though glorious, forms of mediaeval jkill. On which of theSe fubjefts might not volumes on volumes be written ? On Hagiology ? Let thofe patient Fathers of Brujfels, now in the third century of their labour, toiling on with the Bollandijl Octo ber, anfwer the quejtion. Then we need a hijtory of the Mijfal, tracing it out in its various European families. We want the wealth that can firft amaSs a library full of thoSe invaluable In cunabula, printed according to the uSe of all the more celebrated Churches of Europe ; from thoSe which Norway gave us, the Miffale Nidrcifienfe and Upfalenfe, to thofe of Seville and Evora in the far fouth, and thofe of Dantzic, Strigonia, and Cracow, on the confines of the Eajtern Church ; glorious tomes bound in half-inch oak or chejlnut, armed, and nobbed, and jludded with wrought brafs or S^ver, Scaled, tortoiSe-fajhion, with metallic lappets, and bound together by the hogjkin back, relic of boars that had fattened themSelves plentifully in great forejts of beech ; thoSe volumes that have initials of Such marvellous Splendour, with flowers and fruitage curling down the Side of the page, or Symbolijing in their very pattern the meaning of the Epijtle or GoSpel which they prelude. All thefe books have to be collected, divided according to their families, need their hijtories related, their various developments and corruptions Set forth, till the out break of the Reformation on the one Side, or the all-graSping, all- levelling interference of Rome on the other, drove them from the cathedral choir into the royal or municipal library. And if the Mijfal needs this hijtory, equally fo does the Breviary. Let the reader try, as the writer has done for nearly twenty years, and he will find that Scarcely a third-rate town in France or Germany but will yield him, in its library, Some ancient Breviary of a family hitherto unknown to him. We could Specify, at the preSent mo ment, between three and four hundred of a date anterior to the Reformation ; and, in all probability, that amount is not the half that diligent examination could produce. What further are we to Say of Hymnology, the hiStory of which remains Jtill to be written ? What of the endleSs genera of Antiphons and Re SponSes ? What of Antiphonaries, Sequentiaries, Graduals, Pro- cejjionals, Benedictionals, and their countleSs varieties ? Surely this, that the Science of EccleSiology is truly infinite. Well may that noble description in the WiSdom of Solomon, conse quent on the " command to build a temple upon Thy holy " mount, and an altar in the city wherein Thou dwellejt, a re- " femblance of the holy Tabernacle which Thou hajl prepared Sevenfold Divifion of Collet!. 49 " from the beginning," be applied to the treaSures of art and learning laid up in the JtorehouSes of the Catholic Church. Of one Small divifion of this great jhrine it is our purpoSe now to Speak. From the Lex Pfallendi, which we treated in the laSt paper, we naturally turn to the Lex Orandi; and we now pro poSe to Say Something as to the character, hijtory, and various modifications of actual prayers, whether Collects or Litanies, both in the Eajt and Wejt. The Subject is entirely new; and we mujt therefore entreat the reader's pardon if, in endeavour ing to untwijl a Somewhat tangled jkein, we Jhould Sometimes ourSelves become confuSed ; if, where we have Scarcely a guide to precede us, we Jhould be guilty of occafional mistakes. The prayers to which we are about to direct the reader's attention may conveniently be divided into Seven clajfes: — 1. Collects, properly fo called. 2. Longer prayers, Such as have no dijtinctive name, but are the Euchai ofthe Eajteirn Churdi. 3. Litanies. 4. Illations. 5. Exhortations. 6. RejponSory Prayers ; the Preces of Lauds, Prime, and VeSpers. 7. Benedictions. Each of theSe we will by turns conjider, and we will com mence with the Collect. The derivation of the word is uncer tain. It may be becauSe the Subjtance of the prayer is collecled from the Epijtle and GoSpel which it accompanies ; or much more probably, becauSe into that prayer the priejt collecls the wijhes and Supplications of the by-jlanding faithful. This much better agrees with the Greek Synonym, Synapte. A Collect, then, is (1) a liturgical prayer ; (2) mujt be jhort; (3) embraces but one main petition ; (4) eonjijts but of one. Sen tence ; (5) aSks through the merits of our LORD ; and (6) ends properly with an aScription of praiSe to the Blejfed TRINITY. It is a compojition belonging to the Wejtern Church ; for, as is well known, the Eajtern Church has nothing refembling it. In the Eajt, 1. There is no varying collect for Sunday and Fejlival. 2. The prayers are almojl all lengthy. 3. They form various fentences, and embrace a variety of particulars ; and 4, they do not, in fo many words, bafe their requejt on our LORD'S merits. There is nothing more wonderful than the immenSe variety of the Collects Said, or that have been Said, in the Wejtern Church. Numerous as thofe are which the Latin Communion Jtill pof- .fejfes, a jtill larger number have probably perijhed in the dejtruc- tion and defolation of DioceSan Mijfals. Our own Prayer-book E 50 Comparative Liturgiology. contains leSs than a hundred. It might not be difficult to find, without Searching very far, a thoufand of equal beauty; and Mr. Bright, in the little book which has been mentioned by us, has done good Service in familiarizing the EngliSh reader with a few of theSe. The conftrudtion of Collects is on a plan which is tolerably unvarying. When fully developed, it confijls of five parts. I. The Invocation. 2. The Antecedent ReaSon of the Petition. 3. The Petition itfelf. 4. The Benefit which, if it be granted, we hope to obtain. 5. The Conclufion. Take an example. I. Almighty GOD. 2. Who Seejt that we have no power of ourSelves to help ourSelves. 3. Keep us both outwardly in our bodies and inwardly in our Souls. 4. That we may be defended .... hurt the Soul. 5. Through J esus Christ our Lord. This, as we have Jaid, is the fullejl verjion of a Collect, though the Petition may Sometimes conjljl of two or more mem bers. Frequently the fourth clauSe is omitted : Jtill more fre quently the Second : rarely both. Let us now, by way of understanding better theSe Collects, go through the more interejting half of the Church's year, — from Advent to Trinity, with a comparison of the Collect for the day in various uSes. We mujt remember that the one Englijh Collecl Supplies the place of the Collect, the Secreta, and the Pojl Communio, of the Roman Church ; all of them in like manner varying with the Fejtival : although the Collect, the Maxima Collecta, (the Optio Super Sindonem of the AmbroSian rite,) is almojl always the iullejt-and richejl. We will take as a fpecimen ofthe rites of various Churches — 1. The Roman; 2. The Sarum ; 3. Our own Englijh Prayer-book ; 4. As an ex ample of a Mediaeval German rite, the Liege ; 5. The Aqui- laean ; and 6. The ModerruParis. To thefe we will add, as an example of that reform which it wa's -intended at the revolution to carry out, the amended Collects propoSed in the Royal Com- mijfion, but which were never preSented to Convocation, and which lay buried in the library at Lambeth till a Parliamentary vote the other day dragged them out to light. A diligent com parison of documents So various, and yet all So illujtrative ofthe times and circumjtances under which they were compoSed, cannot be without its advantage. The Collects of Advent. 51 It has always appeared to us that, in beginning the arrange ment of the yearly Collects, the Englijh Reformers had intended to deviate far more widely from the Sarum uSe, than they after wards found it convenient to do. The Collects for the three firft Sundays in Advent have no reSemblance to thoSe in the Mijfal and in the Prayer-book. The ancient Mijfals to which we have referred give it thus (and we may obServe once for all that, where we quote the Roman alone, it is becauSe the Sarum, Liege, and Aquilaean agree with it) : — Raife up, we befeech Thee, O Lord, Thy power, and caufe that from the imminent perils of our fins we may merit through Thy protection to be de livered, and through Thy liberation to be faved. Our Reformers, diSmijfing the ancient form, compoSed a frejh one from the Epijtle ; not without its own beauty, but at the fame time containing an awkwardneSs in its arrangement which would at once prove it of later date. That for the Second Sunday in Advent is as follows : — Stir up, O Lord, our hearts to prepare the ways of Thy Only-Begotten Son, that, through His Advent, we may merit to ferve Thee with purified minds. Here, again, our Reformers have formed their Collect from the Epijtle. In like manner with the third. We befeech Thee, O Lord, to bow down Thine ears to our prayers, and enlighten the darknefs of our minds by the grace of Thy vifitation. So here, once more, our Reformers compounded their Collect from the Epijtle, though with a glance here and there at the more ancient form. In the fourth Sunday we find them for the firfl time trans lating from the old Collect, but So tranjlating as to loSe almojl wholly its true Jpirit and emphajis. In the original it is ad- drejfecl to GOD the SON ; and with the dramatic effect which permeates every eccleSiajtical office, calls upon Him, — as if the work of our redemption were not yet begun, — to raiSe up His power and Succour us, to be born, as it were, for our Sakes. In our version, this beautiful realization of the approaching fejtival is lojl : the Silver is become droSs, the wine is mixed with water ; the prayer is now addrejfed to GOD the FATHER, and ends, "through the Satisfaction of Thy SON, our LORD," &c. In thefe Advent Collects, then, our Prayer-book falls jhort of its original ; we Jhall find in many that Succeed, that this is far from being the caSe. King William's Divines Jtill further in jured this Collect, merely transcribing the Epijtle : — " O LORD, " Who hajl given us cauSe of perpetual joy by the coming of 52 The Collecls of Chriftmas-tide. " Thy SON, our Saviour, among us, raiSe up Thy power, we " pray Thee, and pqfJeSs us with a mighty fenfe of Thy wonder- " ful love, (!) that whereas through the cares of this life we are " Sore let and hindered in running the race," &c. On Chrijtmas-day it has uSuallybeen thought that our Prayer- book had adopted an original Collect. " The Collect for this " day," Says Palmer, " is not directly tranflated from the ancient " Offices of the Church." It is true that the Roman and Sarum uSes give a perfectly different prayer : — " Grant, we be- " Seech Thee, Almighty GOD, that the new birth of Thine " Only-Begotten SON in the flejh, may liberate us whom ancient " Jlavery held under the yoke of Sin." But we have noted Some thing like our own Collect in more than one German Mijfal : a fact which ought to be known to Englijh liturgical Scholars. On S. Stephen's Day, our Prayer-book has, in our opinion, a clear advantage over its original. The Gregorian Prayer is Somewhat lean and poor. " Grant to us, LORD, we beSeech " Thee, to imitate that which we celebrate, that we may learn " to love our enemies, becauSe we celebrate his birthday, who " could pray even for his perSecutors to our LORD JESUS " CHRIST." And the Same remark may apply to that for S. John. The Ecclefiam tuam benignus illuftra is but poor com pared with its exquifite development, " Merciful LORD, we " beSeech Thee to eajt Thy bright beams of light upon Thy " Church." If the reader wijhes for a bathos, he has only to turn to King William's book : — "Merciful GOD, Who art light, " and in Whom is no darkneSs at all, enlighten our minds, we " humbly beSeech Thee, with Such a full underftanding of the " doctrine taught by Thy blejfed Apojlle and Evangelijl S. John, " that we, walking in the truth and in all holinefs and purity " of life, may have fellowjhip with Thee and Thy SON JESUS " CHRIST, by Whofe blood being cleanfed from all our fins, we " may at length attain to everlajting life." The firjt Prayer-book of Edward VI. gives the Collect for Holy Innocents from the original : — " Almighty GOD, Whofe " praiSe this day the young Innocents, Thy witnejfes, both " confejfed and Jhewed forth, not in fpeaking, but in dying: " mortify and kill all vices in us, that in our converfation our " life may exprefs Thy faith, which with our tongues we do " confefs, through JESUS CHRIST our LORD." So far as we know, our prefent compqfition is original ; it feems no improve ment on the old Collect. King William's Divines have, however, Sunk far beneath it : — " O mojt Blejfed GOD, Who, having " fent Thy SON in our nature, didjl preferve Him in His Infancy " from the malice of Herod, by whom many other children were The ColleSls of Chriftmas-tide. 53 " Jlain, grant that in all dangers and adverjities we may put " our whole trujt and confidence in Thee, and do Thou by Thy " good providence preServe us from the rage of unreasonable " and wicked men, or Jtrengthen us by patient Sufferings to " glorify Thy Holy Name, through JESUS CHRIST our LORD. "Amen." It were difficult to foy why the Sunday in the Octave of Chrijtmas has no eSpecial Collect : its original one has certainly no Small beauty: — "Almighty, everlajting GOD, direct our " acts according to Thy good will ; that in the name of " Thine Only-Begotten SON, we may be fruitful in all good " works." In the Circumcifion we have — what is not ufual — deep theo logical teaching Jlurred over for the Sake of a jmoother prayer ; and it is worth noticing how the Same proceSs takes place in the Parijian Mijfal as in our own. The Collect in the" Roman and mojt other Mijfals is jimply a prayer for the intercejjion of S. Mary : that which our compilers were imitating is a Grego rian Benediction " On the Octaves of the LORD : "— " Al- " mighty GOD, Whofe Only-Begotten SON received corporal " circumcifion on this day, to the end that He might not dejlroy " the law which He came to fulfil, purify your minds byfpiritual " circumcifion from all the incentives of vice, and pour upon you " His benediction." We fee how our own Prayer-book polifhes this Benediction, lojlng at the fame time Some of its value : the Gallican compilers write thus : — " O GOD, Who being made " Man for our Sakes, didjt vouchfafe as on this day to be cir- " cumcifed, and to receive the name of JESUS : grant, of Thy " mercy, that we, renouncing the works of the flejh, may obtain " the reward of eternal falvation by the invocation of Thy Holy " Name ; Who with the Father," &c. On the Epiphany, we have a mere tranflation of the Sarum rite. The Parijian agrees with it. King William's Commif- jioners do little more than dilute it, without any material change in the fubjlance. Firft Sunday after Epiphany. — Our Prayer-book fadly falls jhort of the pithy vigour, and what the French would call verve, ofthe Collect from which this is taken : — " Ut et quae agenda Sunt videant, et ad implenda quae viderint convaleScant : " where notice the admirable force of the lajt word, and eSpecially of its prepqfition, So feebly exprejfed by the " may alSo have grace and power." The Commijjioners dilute it in the following fajhion : — " O GOD, WhoSe infinite mercies in our blejfed Saviour encou- " rage us to call upon Thee : we beSeech Thee gracioujly to " hear us, and grant that we may both perceive and know what j4 the Colleffs of Epiphany-tide. " is Thy good and acceptable and perfect will revealed in us, " and alfo," &c. We can find no variation in the ordinary Liturgies. Second Sunday after Epiphany. — Again a literal tranflation from the Sarum. All the books agree. The Commijjioners :— " and fo rule and guide us, that we may do our duties faithfully " in their feveral places and relations, conjlantly abhorring that " which is evil," &c. &c. ; taking it, according to their ufual fajhion, from the Epijtle. Third Sunday after Epiphany. — Again a tranflation : except that " in all our dangers and necejjities," is an addition of the compilers. Notice how beautifully, in the original Office, the " right hand " of the LORD, Jtretched out in the Gofpel to heal the leper, prayed for in the Collect to be our own defence, is glorified in the "Offertory : " — " The right hand ofthe LORD " hath the pre-eminence ; the right hand ofthe LORD bringeth " mighty things to paSs." The Commiffioners, as ufual, inSert a large portion of the Epijtle. Fourth Sunday after Epiphany. — Here the famous exprejjion, " that by reaSon of the frailty of our nature we cannot always Jtand upright," is, probably, as good a tranflation as can be made of " pro humana fragilitate non pojfe fubfijtere." By the Com mijjioners it is foftened down into " that in many things we offend all." There feems very little connection between this Collect and the Epijtle ; whether taken, as in our book, from the begin ning of the thirteenth chapter of the Epijtle to the Romans ; or, as in the Sarum and Roman, from the eighth and following verSes. But it is worthy of notice, that there is a very jtrong connection between our Collect and the Mozarabic Epijtle, — the complaint ofS. Paul in Romans vii., regarding the jtruggle of the two natures. One cannot but think that the two were originally co- exijlent for this Sunday. The curious difference in the termi nation of the Sarum and our Collect, is not eafily to be ex plained. Injtead of " as may Support us in all dangers, and carry us through all temptations," the original has, " that the things which for our Sins we Suffer, by Thy help we may over come." We will now go on to SeptuageSima. — Here all the books Seem to agree. The Commijjioners introduce a long inSertion as to the Chrijtian race from the Epijtle. SexageSima. — Here the more ancient books have, for the con clusion, injtead of " mercifully grant that by Thy power we may be defended againjt all adverfity," — " mercifully grant, that by " the protection of the Doctor of the Gentiles, we may be de- " fended againjt all adverfity ; " a clauSe, which, from its very The Collefts of Early Lent. 55 nature, is not of remote antiquity, and which, manifejlly, has reference to the actions of S. Paul, as related in the Epijtle. Quignon, who eliminates Several pajfages of a jimilar kind, allows this to remain. But in the PariSian, injtead of " Doctoris Gentium protectione," we have, " Gratiae tuae protectione." Quinquagejima. — Here the compilers of our Prayer-book in troduce a new Collect : and, it will Scarcely be denied, to the manifejl improvement of the Office. The key-note of the whole Service for QuinquageSima is, and ought to be ; " The greatejl of theSe is charity : " but to that charity the Sarum Collect makes not the Jlightejl reference. "We beSeech Thee, O LORD, " gracioujly to receive our prayers, and having freed us from " the chains of our jins, to preServe us from all adverfity ; " — a mere repetition of what has occurred in previous prayers. Ours mujt be regarded as one of the mojt SucceSsful of modern compojitions in this line. The Commijjioners leave it almojl unaltered. Ajh- WedneSday. — Our Collect is rather a refume of that re cited at the benediction of the ajhes, than a literal tranjlation of any. It is rather wonderful, that the Collect for the firfl Sunday in Lent was not tranSpoSed with this. At the Same time, it jhows the mojl venerable antiquity of theSe compojitions, that fajting jhould be for the firfl time mentioned, not on the Wed neSday, but on the Sunday : the four extra days being, as every one knows, of comparatively modern introduction. They were not introduced into the Mozarabic ritual till the revijion of Cardinal Ximenes. And here, in entering on Lent, it is im- pojfiblenot to bewail the ritual loSswe experience in the rejection of the daily varying Collects during that mojt holy time. That there is a certain amount of famenefs in them, may not be denied : but, furely, had it been thought not dejirable to retain all, every Wednefday and Friday might at leajt have been dijlinguifhed by their own. We will give examples of thefe for one week, noting the variations in varying rituals. And for that purpoje we will take the firfl week in Lent. The Firfl Week, Monday.— The Roman and Sarum: — " Turn us again, O GOD of our falvation : and, to the end that " our fajl of forty days may profit us, inflruct our minds with " Thy celejlial discipline." PariSian : — " Grant, we beSeech Thee, O LORD, that our fajts " may be acceptable to Thee : that by purifying us, they may " make us worthy of Thy grace, and may bring us to eternal " glory." And this is the general Collect for the day in mojl of the modern French Breviaries, although Some few, as the Rouen, agree with Rome. S6 The Collecls of Early Lent. Let us turn to the Ambrofian. The firfl of the five at Lauds is the Same as the Roman. The Second : — " We beSeech " Thee, O LORD, vouchsafe to hear, of Thy mercy, the morning " prayers of Thy Servants ; and to them that deSire to attain to " Thee, let the door of Thy indulgence ever Jland open." The third : — " GOD, Who jheddejt forth light at the morning hour, " guard, we beSeech Thee, of Thy mercy, our Jteps, that while " we walk in good works, the faith of believers may ever.Jhine " forth in us." The fourth : — " Sanctify, O LORD, we beSeech " Thee, our fajts ; and, of Thy mercy, give us the pardon of " all our faults." The fifth :— " Stretch forth, O GOD, Thy " hand over us, and bejtow upon us the help of celejlial virtue." From the Ambrofian, turn we to the Mozarabic. The Collects at Matins are as follows : — " Although, O LORD, the multitude " of our enemies may deny that there is any help for us in Thee ; " yet the Jtrength of our hope is mightily increafed, becaufe " Thou didjt vouchfafe to undertake our caufe. Wherefore the " mouth of them that fpeak lies jhall be jtopped, jince perpetual " mercy Surrounds them that put their trujl in Thee." The fecond : — " O LORD, with Whom is the full falvation of righte- " oufneSs, and the perfection of incorruptible beatitude ; grant " to us that we may paSs the time in the meditation of Thy law " by day and night, and may forSake the way of jinners, and " the Seat of the Scornful ; to the end that, like a tree which " bringeth forth his fruits in due feafon, planted by the rivers of " waters, we may be full of fruits, and beautified with grace." The third : — " Let Thy discipline both join us to Thee by holy " fear, and by fear, bring us to Thy joy : and, to the end that " we may not depart from the path of righteouSneSs, rejtrain " us ; and, to the end that we may attain to felicity, give us " faith in Thee." Notice the marvellous difference between the brevity of the Roman, the quaint amplification of the AmbroSian, and the de rivation from the PSalter, of the Mozarabic, rite. It helps to rive one Some idea of what the treafury of the Church really is, when one calls to mind theSe countleSs Collecls, each compoSed, not for the Sake of appearing in an Office, but as the real ut terance of Some Jbul in affliction or diJtreSs ; compoSed at the expenSe of how much Suffering, collected and arranged at the price of how much labour ; jtarting from So many different points, twining themSelves round fo many pajfages of Scripture, employ ing fo many varied forms of exprejjion ! Commentators admire, and rightly, the richnefs of our own Collects. But what, when injtead of one a week, there are three or four for each Hour of the day ? and what, jtill further, when we take the aggregate of The Collects of Early Lent. 57 all theSe Offices, and confider them as a whole ? To us it is per fectly marvellous what multitudes of exquijitely beautiful prayers, once the daily heritage of thouSands who have long jince entered into their reft, are now abSolutely lojt ; dead prayers, as it were, to be found in folios which but few Scholars open, and they princi pally for antiquarian, rather than for religious, purpoSes. The two folios of the Mozarabic ritual, abSolutely unuSed, except in a few Spa!nifh churches ; the Ambrojian, confined but to one pro vince, and beyond that exercijing no influence whatever. We will proceed to the TueSday. Roman and Sarum : — " Look down, we beSeech Thee, O " LORD, upon Thy family, and grant that our Souls may through " Thy love be accounted glorious with Thee, foraSmuch as they " chajlen themSelves by the mortification ofthe flejh." The Parijian : — " PreServe, O LORD, Thy family, fo as to " be ever injlructed in good works ; and So conSole it with Thy " preSent ajjijtance, that Thou mayejt of Thy mercy lead it on " to eternal joys." Ambrofian. Firjt Prayer, the Same as the Roman. Second : — " Pour forth in our hearts, Almighty GOD, the pure and Serene " light of Thy truth ; that we may have no portion in the " darkneSs of jln, who have merited to know and to fear the " Eternal Light." The third :— " Hear us, O GOD of our fal- " vation, and exclude from the conSent of our will all evil concu- " piScence ; that, Juice we know Thee to be the True Light, we " may not be entangled by any chains of the world." Fourth Prayer : — " Let our prayers, O LORD, aScend to Thee, and " repel all wickednejs from Thy Church." Fifth Prayer : — ¦ " Grant to us, LORD, we beSeech Thee, to lay aSide perverSe " diSpoJitions, and ever to love holy jujtice." Mozarabic. Firjt Prayer: — "Give, O LORD, fortitude to " Thy people againjt all adverjities, and enrich Thy Servants " with the gift of peace ; that, according to the abundance of their " quiet, they may with one voice celebrate Thy praiSe in Thy " temple, and, forgetting the ills of their life, may ever offer glory " and honour to Thy Majejly." Second Prayer : — " Forgive, " O LORD, the wickedneSs of our hearts, for which every one " that is godly maketh his prayer to Thee in an acceptable " time ; and give us underjlanding, through the prayers which " we offer, and injtruct us in the path of this life, along which we "journey." Third Prayer : — " Pour forth, we beSeech Thee, " O LORD, in the hearts of Thy Servants, the joy of the righte- " ous which is in Thee, that Thy praiSe, which becometh well " the jujl, may expel all depravity from our SenSes." TheSe jpecimens may Serve as an example of the infinite rich- 58 The Colletls of Mid-Lent. nefs of Such Supplications. We will now continue the ordinary courSe of the Sundays. Firjt Sunday in Lent. — Our Collect is Scarcely more than a dijtant imitation of the Roman and Sarum : — " GOD, Which " purifiejl Thy Church by the yearly observation of the forty " days' raft, grant to Thy Servants that the things which by " abjtinence they endeavour to obtain from Thee, they may " through good works achieve." Mr. Palmer quotes an Am brofian Collect, which hardly bears a Jtronger reSemblance to that of our Prayer-book. We can find no variation in the French or German Liturgies. The CommiJfioners, bejides diluting the prayer, think fit to prefix what they call a Sermon or homily, containing about ten lines, and in which they Say : — " It is mojl " earnejlly recommended to all perSons, but more particularly to " all Churchmen, to obServe that time religioujly, not placing " fajting or devotion in any dijtinction of meats, but Spending " larger portions of their time in prayer," &c. Second Sunday in Lent. — The Collect is almojl a verbal tranjlation ; in the GoSpel we follow the Sarum, which here curioujly differs from the Roman, uSe. The latter reads the Transfiguration from S. Matthew ; and Some ofthe mojljlriking difcourjes of Italian preachers have been delivered on this day. But it is remarkable that Durandus explains our GoSpel, and makes no allufion to the Roman : So does Sicardus. And this alSo was the caSe in the greater part of the Churches of Germany. Third Sunday in Lent. — Except that the epithet in "hearty " deSires" is added, and that the object of GOD'S defence, " againjt all our enemies," is Subjoined, ours is a literal tranjla tion of the Sarum Collect. This Sunday is, by Latin Liturgijts, Said to Set forth to us more especially the doctrine and the duty of Confejfion, its key-note being that pajfage in the Gofpel :— " When the devil was gone out, the dumb fpake." In the Moz arabic Office, though both Epiftle and GoSpel are entirely dif ferent, the idea is evidently the Same ; the raiSing of Lazarus involving the doctrine of absolution in " LooSe him and let him go ;" and the Benediction in Lauds brings out this idea very jtrongly. Fourth and Fifth Sundays in Lent. — Here again our Collects are almoft verbal tranjlations of the Sarum. It may well be ajked why, when everything elfe on PaJJion Sunday directs us more immediately to the fubject on which from that day forward our thoughts are to be employed, the Collect Jhould in no refpect differ from thofe of the other Sundays in Lent. The Parifian Mijfal fubjlitutes another in its place : — " 0 " GOD, Who by the Pajfion of Thine Only-Begotten Son, and The ColleSls of Holy Week. 59 " by His humiliation, even unto death, hajt dejlroyed the pride " of the ancient enemy : grant to Thy faithful people that they " may both worthily remember that which He endured for us, " and may by His example patiently bear all adverfity ; Who " liveth," &c. Even the Commijjioners of William the Third faw the pro priety of a Pajfion Collect, as well as Epijtle and Gofpel. " O " Almighty GOD, who hajl Sent Thy SON CHRIST to be an " High Priejl of good things to come, and by His own Blood " to enter in once into the Holy Place, having obtained eternal " redemption for us; mercifully look upon Thy people, that " by the Same Blood of our Saviour, Who through the eternal " Spirit offered Hinifelf without Spot untoThee,our consciences " may be purged from dead works, to Serve Thee, the living " GOD, that we may receive the promiSe of eternal inheritance, " through Jesus Christ our Lord." Palm Sunday. — The Collect is again a mere tranjlation ; but it mujt be confejfed that the arrangement of the Gojpels for the following week is the great blot in the ritual of our Prayer-book. Let us compare their arrangement in ours, the Roman, the Moz arabic, and the Ambrofian books. English Prayer-book. Roman. Mozarabic. Ambrosian. Palm Sunday . S. Matt, xxvii, . . ThePaffionftomS.Matt. S.Johnxi.55toxii. 13 S.Johnxi. 55toxii.ll. Monday. . . . S. Mark xiv. . . . S. John xii. I — 9 .... No efpecial Gofpel . S. Luke xxi. 34 — 38. Tuefday . . . S. Mark xv. . . . The Paffion from S.Mark No efpecial Gofpel . S. John ii. 47 — 54. Wednefday . . S. Luke xxii. . . . The Paffion from S.Luke S. Matt. xxvi. I — 16 S. Matt. xxvi. I — 5 MaundyThurs. S. Luke xxiii. . . . S. John xiii. I — 15 . . . S. Luke xxii S.Matt.xxvi.l7toend. Good Friday . S. John xix The Paffion from S. John A kind of harmony of S. Matt, xxvii. the Paffion .... Eafter Eve. . . S. Matt, xxvii. 57. S. Matt, xxviii. I — 7. . S. Matt. 28 S. Mart, xxviii. 1 — 7. In the fame way let us now take the Epijtles : — English Prayer-book. Roman. Mozarabic. Ambrosian. Palm Sunday . Philip, ii. I — 11 . Philip, ii. I — II . . . . Gal. i. 3 — 13 . . . . 2 ThefT. ii. 15 to iii. 5, Monday .... Ifaiah Ixiii Ifaiah 1. 5 — 10 No efpecial Epiftle . . Ifaiah 1. 5 — 10. Tuefday. . . . Ifaiah 1. 5 — 10 . . Jer No efpecial Epiftle. . Jer. xi. 18 — 20. Wednefday . . Heb. ix. 16 — 28 . Haiah liii I St. John ii. iz — 17 Is. lxii. 11 to lxiii. 7. MaundyThurs. I Cor. xi. 17—34 . I Cor. xi. 17— )Z ... I Cor. xi. 17—34 . . I Cor. xi. zo — 34. Good Friday . Heb. x. I — 25 . . Exodus xii. I — 11 . . . I Cor. v. 6 to vi. 11 . Is. xlix. 24 to I. 11. Eafter Eve. . . I S. Pet. iii. 17 — 2z Col. iii. 1 — 14 Rom. vi. I — 11 . . . Eph. iv. 1 — 6. (*) It mujt not be thought, however, that the Roman is by any means the exact norm of the provincial uSes of the Wejtern Church in this week. Retaining the ancient uSe, it here has a Prophecy on the WedneSday, on the Friday, and twelve on the Saturday. Many German Mijfals have a prophecy for every day of the week ; the Aquilaean agrees with them. As it may well be imagined, the Church Seems to have, So to Speak, exerted herSelf that her prayers for Holy Week jhould * But the Epiftle and Gofpel " In the Winter Church for the Baptized," are Romans i. i — 7, and S. John iii. 1— 13. 60 The Colletl s of Eafter-tide. be worthy of the SeaSon. Departing a little from the jlrict claf Sification with which we commenced, we will here give a few Specimens of Some of the mojt beautiful. Unfortunately, the Mozarabic, Ambrofian, andEajtern rites are fo completely Sealed books to mojl Jtudents, that we need not apologiSe for a few Somewhat lengthened quotations ; and truly glad Shall we be if anything that we can Say Jhall incline them to explore for themSelves thoSe treaSures of liturgical compqfition. We will venture to ajfert, that if the Chaplains of the Archbijhop of Canterbury would condefcend to give but one week's attention to Such books as theSe, we jhould be Spared the remarkable com pojitions which on every Jlate fajt or fejtival inundate the Eng lijh Church. How magnificent, for example, is this Collecl from the Moz arabic Breviary, at Matins for Monday in Holy Week : — Arife, O Lord, not from fleep, not from place, not from time, O infinite and eternal Watch ; that fince many perfecute, many harafsThy little flock, Thou, our Redeemer and Defender, wouldeft be prefent as our Hope in the ftorm, our Shelter in the heat, and tread under foot the fiercenefs and the evil councils of them that rife up againft us, and fcatter the collected thou- fands of them that furround us. Or again this, at Sexts, on the Same day : — Christ, the Son of God, Who, in the extremity of Thy Paffion, hadft gall and vinegar given Thee to drink by the Jews, grant to us that, by this the bitternefs which Thou didft tafte for us, we may be made joyful by drinking of the river of Thy pleafures; to the end that both the bitternefs of Thy death may increafe the fweetnefs of our love, and the power of Thy refurreftion may manifeft to us in its perfeft beauty the promifed glory of Thy Face. Or again : let us turn to the glorious Mijfa in the Mijfal of the Same Church, for Eajler-day : — Let the heaven rejoice, and the earth be glad: let the fea laugh, let the fun ihine out ; calm weather has returned, the peftilence is at an end ; the tempett has ceafed, the darknefs has vanifhed, the Crofs has purged the at- moiphere, the Blood has purified, the Sun has healed the earth ; thus did crucified God redeem man. But if we regard the immutability of His Majefty, it was by gifts, not by labour. Becaufe when He, deviling the means of redemption, had grieved over our lofs, He aflumed the body of our vilenefs, not becaufe He could in no other way affift us againft the tyranny of our fallen adverfary, but to the end that the oracles of the Pro phets might by this miracle of love be fulfilled. All the more certain know ledge, then, have they that are fet free, that death wrought his work in the offence of the firft tranfgreflbr, not through the weaknefs of man's frame, but through the exceeding vilenefs of fin : that the caufe of deftruaion was not frailty, but deliberate will : that the origin of punifhment was the decay, not inherent in the work, but wrought by crime : that the condition of the The ColleSfs of Eafter-tide. 61 guilt was brought to pafs, not by fenfe but by confent (non fenfus ftatuit, fed confenfus) : that the fin of the fall arofe from the contumacy of the world, not from the negligence ofthe Creator. Let me afk thyfelf, now that the Lord has redeemed us, in what part of thy frame did the devil firft deftroy thee ? Was there any flaw in it as it came from the hands of its Maker, which brought to pafs its deftruciion ? In thy members thou hadft certainly been liable, hadft thou not been unliable in keeping the commandments. The tempter obtained poffeffionof thy foul, in which was the pre-eminence of thy dignity. Thou feeft that it was the aci not of thy Lord, but of thyfelf, that thou didft perifh. I will fay it, O Almighty God, confeffing the de pravity ofthe old man, yet not ungrateful for our prefent ftate of liberty; he could never have been fubjeci to captivity, had he not been lord of his own liberty. And in this, then, O moft merciful Judge, confeffing both the pre-eminence of Thine own power, and the iniquity of our tranfgreffion, we pray and befeech that henceforth we may neither be able nor willing to fin any more. This Mijfa is an excellent example of the antithetic Jlyle of the Mozarabic prayers : it is curious alfo to obferve how the fentiments appear to have been influenced by the teaching of Faujtus of Riez and others who, from the Augujtinian party, received the name of Semi-Pelagians. Take another example from the fame book : it jhall be the Illation for Eajter Monday : — It is meet and right that we fhould render thanks to Thee, Almighty -Father, and to Thine only Son, our Lord Jesus Christ, Who, de fending from heaven, ceafed not to humble Himfelf until he found the fugitive fervant whom He was feeking, not that having found, He might deftroy him, but, fetting him free from the chains of diabolical damnation, that He might re-create him as His own poffeffion. Wherein the free will of Him That defcended vouchfafed to endure a voluntary death, not an un avoidable neceflity. For He was not unwillingly drawn down, Who de fcended into hell by the path which the defcending Saviour trod. He rofe then the third day, alivef fromthedead, becaufe Healone wasfoundfree among the dead. He accomplifhed the faying of the Prophet, uttered fo long before, " After three days He will quicken us ; the third day He will raife us up, and we fhall live in His fight." According to which prefiguration, Jonah alfo, after his three days' imprifonment, was fet free from the whale's belly ; that the myftery of the Trinity might be manifefted as co-operating in that which the Perfon of the Son alone undertook. Yes : He arofe alive from the dead, becaufe He was not obnoxious to deftruciion Who was free from fin. Nor could death hold Him captive Who was not buried by the death of tranfgreffion. Yes : He arofe alive from the dead, Who vifited the place of death by the right of a Redeemer, not through the wickednefs of a finner. Death flood aghaft at the Advent of the Almighty, — fearing his own death, and trembling with the terror of his own deftruciion ; admired the Lord of Life, and feared Him as mighty whom it acknowledged as inno cent ; feared Him as the avenger, Whom it could not claim as a debtor. Becaufe it is written, " O Death, I will be thy death ; O Grave, I will be ¦J- [We fhall have occafion, in the paper on the Mozarabic Rite, to obferve that " refurrexit vivus a mortuis," (and fometimes viclor,) was a very ancient Spanifh reading.] 61 Eafter Day: Mozarabic. thy deftruciion." All thefe things, then, which were thundered forth of old time by the oracles of faithful Prophets, having been now accomplifhed, not only the heaven of heavens, with the whole army of bleffed angels, but the love of Thy faithful people here in exile, exults together with the Seraphim in the hymn of due praife, faying : R. Holy, Holy, &c. At the rijk of wearying our readers, we cannot refrain from quoting the Pojt-Pridie of the Same Office, as one of the finejl in the Mozarabic ritual. This doing, Mofl Holy Father, we fet forth the death of Thine Only- Begotten Son, by which we are redeemed, as He commanded us, till He Himfelf fhall come. We have proclaimed that He died for our fakes: do Thou beftow on us the dignity of dying together with Him. We believe that He rofe again ; do Thou grant that we may rife from our daily falls. We believe and proclaim that He will come again to judge the world : do Thou grant us to have fuch a converfation, that we may merit to find that terrible Advent propitious to us. And we numbly befeech Thee that Thou wouldefi accept and blefs this oblation, as Thou didft accept the gifts of Thy righteous child Abel, and the facrifice of our Patriarch Abraham, and that which Thy chief prieft Melchifedec offered to Thee. Here, we befeech Thee, let Thy benediciion invifibly defcend as of old time it defcended on the facrifices of the Fathers. Let the fweet fmelling favour afcend in the fight of Thy Divine Majefty from this Thy glorious altar by the hands of Thy angel, and let Thy Holy Spirit come down upon thefe myfteries, and fanciify both the oblations and the vows of Thy people that offer, that whoever may partake of this Body may receive fpiritual medicine to heal the wounds of the heart, to expel every thought of vanity from the mind, to eradicate hatred, to implant perpetual charity, which covers the multitude of fins. Compare with theSe lengthened Supplications the Jingularly jhort, and, to modern apprehenSion, cold Collects in the Ambro- jian rite : this for example at Sexts, on Good Friday : — "Grant, " we beSeech Thee, Almighty and merciful GOD, that, as the con- " demnation of Thy SON was the Salvation of all, and the atone- " ment for the rebellious, So, through Thy mercy, a common " worShip may be paid to it by all that believe. Through," &c. Or again, at VeSpers on the Same day :— " Almighty Re- " deemer, merciful GOD, grant that the temporal death of Thy " SON may, through our good works, become eternal life to " us. Through," &c. Or again : — " Almighty, everlajling GOD, Who dojl redeem " us through the blejfed Pajfion of Thy CHRIST, preferve in us " the works of Thy mercy, that through the obfervance of this " myjtery we may live in perpetual devotion." Let the reader now compare with thefe Some of the more Jinking pajfages from the Greek Offices. O what an inexhauf- tible treaSury of devotion is laid up in thoSe two quartos, the Triodion and the Pentecqftarion ! We have often thought that, if Eafter Prayers. 63 the poor overworked priejl, compelled to prepare at odds and ends of time his two expected Sermons on Good Friday, with nothing but the old ufed-up materials, known almojl by heart before uttered, would but turn for half-an-hour to the " Office of the Holy Sufferings," or Some other of thoSe Sublime compqfitions, what life, what energy, what pathos it would impart to his dif- courSe ! Collects, Jtrictly Speaking, as we have Jaid, there are none ; nor can we foy that the following prayer exactly Supplies their place : — " GOD and LORD of powers, Artificer " of all creation, Who, through the mercies of Thine infinite " compajfion, didjtfend forth Thine Only-Begotten SONjESUS " CHRIST for the falvation of our race, and by His precious " Blood didjl blot out the handwriting of our jms that was againft " us, and didjl triumph over the powers of darkneSs on the " CroSs : do Thou, O LORD, and Lover of men, receive alSo " from us Sinners theSe our thankSgivings and intercejjions, and " preServe us from every hurtful and blind fall, and from all that " jeek to hurt us, our enemies, viSible or invijlble. Transfix our " flejh with Thy fear ; and let not our hearts be turned ajide " to words or thoughts of wickedneSs, but inflame our Souls " with Thy love, that we, looking ever more intently to Thee, and " led by the light which is with Thee, and beholding Thee, " the unapproachable and eternal Splendour, may Send up to " Thee ceaSeleSs praiSes and thankSgivings, the Unbegotten " FATHER, Thine Only-Begotten SON, and Thine all-holy " and good and quickening SPIRIT, now and ever and to ages " of ages." It mujl be confejfed that this prayer, though occurring at Sexts on Good Friday, has nothing at all to dijtinguifh it from any every-day fupplication, and is rather unworthy of the place which it holds. But, in point of faS, it is the Odes of the Eajtern Church which are its true prayers, though cajl in a jhape fo widely differing from any Wejtern ufage. Eajter-eve. — The entire difference of the Roman Office from our own, the benediction of the Font, the twelve prophecies, the anticipatory nature of the whole fervice, rendered a new Collect here indiSpenSable ; the Roman Office contenting itfelf at Lauds with that for Good Friday. Ours, as is well known, was added at the Savoy Conference : it is partly taken, and very much im proved, from that in Laud's book : — " O mojt gracious GOD, " look upon us in mercy, and grant that, now we are baptized " into the death of thy SON JESUS CHRIST, fo, by our true " repentance, all our fins may be buried with Him, and we not " fear the grave : that as CHRIST was raifed up from the dead " by the glory of Thee, O FATHER, So we alfo may walk in 64 The Collects of Eafter Week. " newnefs of life, but our Jins never be able to rife up in judg- " ment againft us : and that for the merit of JESUS CHRIST, " That died, and was buried, and rofe again for us. Amen." Eajter-day. — Mediaeval ritualijls have inquired what is the connection between the Fejtival and the thing prayed for in the Collect, " That as by Thy Special grace," &c. They generally refer it to thoSe words of our LORD, " I have a baptiSm to be baptized with," &o, and other the like exprejjions of His earnejt deSire to accomplijh the work for which He came into the world, compared with the " good effect" to which, on this day, thatdeSire was brought : and this is the leajl far-fetched of the many explanations which have been given. There is no varia tion in the Wejtern offices : the Mozarabic Collect is jimpler: — " To Thee we af:ribe glory, O LORD our GOD ; and we be- " Seech Thy power" [notice the Subjtitution of this word for the more ufual mercy, with reference to the jlupendous miracle of power on this day], " that, as Thou didjl vouclifafe to die for us " Sinners, and didjl again appear on the third day, in the glory of " Thy reSurrection, So we, being abSolved by Thee, may in Thee " merit to obtain perpetual joy : in like manner as the Example " of true reSurrection has gone before us." Eajter Monday. — It is a great pity that, injtead of a mere repetition of the Collecl of Eajter-day, the original prayer was not adopted : — " O GOD, Who by the PaSchal Solemnity hajt " given the medicine of the world : we beSeech Thee to continue " Thy celejlial gift to Thy people ; that they may both obtain " perfect liberty, and advance to eternal life. " And fo, on the TueSday, the Collect is, — here with reference to the newly bap tized, — " O GOD, Who continually multipliejt Thy Church by " a new offspring : grant to Thy Servants, that in their lives " they may Set forth the Sacrament, which by their faith they " have received." The arrangement of the Collects, &c, for Eajter Week, in the Mozarabic ritual, is Singularly happy. The prophecies are the Epijtles to the Seven Churches, from the Revelation, mojl appropriate (if the reader will think them over) to that feafon, and acquiring an efpecial emphaSis, for their promiSes " to him that overcometh." The reference too, on each day, to the eSpecial work or character of that day, (as to the Pajfion on Friday,) taken in connection with Eajter, is eSpecially note worthy. Take, for example, the Alia Oratio : — Behold, O Jesus Christ, Mediator of God, and Redeemer and Lord of men, the man whom Thou, our God, with the Father and the Holy Ghost, didft on the iixth day make in Thine image, Thou didft alfo vifit in the fixth age by taking his fleih, and didft give him regeneration of heart , The Collecls of Eafter- tide. 65 by the truth of the Gofpel. Wherefore, on this day, we offer to Thee the viiiim of this moft excellent facrifice, as well for the condition of the human race, as for the redemption which Thou didft bring to pafs : on this day, in which Thou waft, for our falvation, nailed to the Crofs ; hadft vinegar given Thee to drink ; in which Thy fide was pierced with a fpear ; in which Thou didft, after death, defcend into hell, which, by rifing again, Thou didft fpoil. For which myfteries and miracles, commending this day to Thy mercy with our facrifices, we afk of Thee, O merciful Redeemer and Lord, that, calling to mind this day's myftery, and putting off from us the old man with his acis, Thou wouldfi clothe us with the new man, which after the Lord is created in righteoufnefs, and holinefs of truth. Let the defires of carnal pleafures die in us; let the various paffions of vice become extinci. Thou, Who didft bellow Thyfelf on us as a gift, fuffer us no longer to be the caufe of our own mifery, that we, walking in newnefs of life, as we have been redeemed by Thy blood, fo, being perpetually crucified to Thy Crofs, we may both efchew the error which leads to perdition, and may without condemnation hold fall the liberty of that high calling, to which Thou haft called us. Amen. Crabbed and difficult as this appears, (fo do mojt of the Mozarabic Collects,) the more they are Jludied the more highly will they be appreciated, conjlantly reminding us, as they do, of the bejt parts of S. Leo and S. Fulgentius. Low Sunday. The original Collect : — " Grant, we befeech " Thee, Almighty GOD, that we, who have accomplijhed our " Pafchal Feajl, may, through Thy mercy, make good the " fame, in our conversation and in our life :" — a prayer in no- wiSe remarkable, and certainly not equal to our own. The latter has generally been thought an original compqfition ; but it can hardly be called fo. In Some of the German Mijfals, the Collect was as follows : — " Prsejta, quaefumus, omnipotens Jem- " piterne DEUS, ut qui nobis unigenitum FlLIUM Tuum in " Viclimam dedijti, ita populo tuo expurgare vetus fermentum, " ut nova fit conSperjio, tribuas. Per." The Collect for the Second Sunday after Eajter does Seem to be perfectly new. That in the Roman Office is : — "O GOD, " Who by the humility of Thy Son didjl raiSe the fallen world, " grant to thy faithful people perpetual joy ; that thoSe whom " Thou hajl delivered from the miSery of everlajting death, " Thou mayejl cauSe to have the fruition of everlajting glad- " neSs. " That in the French Breviaries is the Same as ours for the Third Sunday after Eajter; One cannot but lament, during this PaSchal SeaSon, the utter diSuSe of the Alleluia, which gave fo joyous a character to more ancient Services. So deeply was this felt among every claSs of people, that one of the commonejt of April flowers Jtill retains, in Sujfex, the name of Alleluia. The Farewell to Alleluia, in the Mozarabic rite, is touchingly beautiful. It here takes place on the firft Sunday in Lent, the ancient commencement of the Fajl. After that noble hymn, the F 66 The Farewell to Alleluia. Alleluia Perenne, the Capitula are as follows : — " Alleluia in " heaven and in earth ; it is perpetuated in heaven, it is Sung in "earth. There it refounds everlajtingiy; here Sweetly. There "happily; here concordantly. There ineffably ; here earnejlly. " There without Syllables ; here in muSical numbers. There " from the angels ; here from the people. Which, at the birth " of CHRIST the LORD, not only in heaven but the earth, did " the angels Sing ; while they proclaimed glory to GOD in the " highejl, and on earth peace to men of good will." The Bene diction : — " Let that Alleluia which is ineffably Sung in heaven, " be more efficacioufly declared in your praiSes. Amen. Un- " ceaSingly Su"g by angels, let it here be uttered brokenly by all " faithful people. Amen. That it, as it is called the praiSe " of GOD, and as it imitates you in that praije, may cauSe you " to be enrolled as denizens of the eternal manSion. Amen." The Lauda : — " Thou jhalt go, O Alleluia ; Thou Jhalt have " a proSperous journey, O Alleluia. R. And again with joy " thou Shalt return to us, O Alleluia. V. For in their hands " they jhall bear thee up ; left thou hurt thy foot againjt a " Jtone. R. And again thou Jhalt return to us with joy, 0 " Alleluia." So the French Breviaries, on this Second Sunday after Eajter, celebrate the return of Alleluia. After the beauti ful lejfon from S. Augujtine, in his expqfition of the iioth Pfalm — " The days have come for us to jmg Alleluia. Now " theSe days come only to paSs away, and paSs away to come " again, and typify the Day which does not come and paSs away, " to which, when we Jhall have come, clinging to it, we Jhall not " paSs away " — they give for the reSponSes : — V. Through the ftreets of Jerufalem, Alleluia fhall be lung. Bleffed be the Lord Who hath exalted her. Let His Kingdom be for ever and ever. Alleluia, Alleluia. R Alleluia : falvation, and glory, and power to our God, for true and juft are His judgments. Let. We really beg the reader's pardon for digrejfing fo often from our main fubject ; but it is difficult to pafs by theSe leSs known beauties of mediaeval rituals, without Jtopping for a moment to point them out. Our Collect for the Third Sunday after Eajter is merely tranf- lated from the Sarum. The Parifian books, which have recited it on the preceding Sunday, on this employ that which the Roman Mijfal ajjigns to that. The Mozarabic Office of the Sundays in Eajter-tide, appears very imperfeft ; its prayers and refponfes are almojl entirely borrowed from Eajter Week, and there is no fpecial fervice for any Feria. The Fourth Sunday differs in its Collects from the Sarum The Collet! s of Rogation-tide. 67 only by the Subjlitution of " Who alone canjl order the unruly wills and affections of Sinful men," for " Qui fidelium mentes unius efficis voluntatis." The Collect in the Mozarabic is pretty enough : — " Let all the earth, O LORD, Sing to Thee a new " fong, that earth which has been redeemed by the blood of Thy " Son Jesus Christ, our LORD ; that We who are buried " together into His death, may enter with Him into infinite glad- " neSs." The Fifth Sunday after Eajter. " Being," as the CommiS- jioners add, " Rogation Sunday." — Our Collect is a mere tranj lation of the Sarum. We cannot help observing how remarkably the Canon on the previous Saturday is chofen in the French Breviaries. It was one of thofe of the Council of Cologne, in 1536 ; a Council which endeavoured to meet the innovation of Luther, by a true and holy reform, and which has always been held in bad odour by Ultramontanes. " Let not preachers dwell " too much on the hijtories of the faints ; but let the principal " part of their difcourfe be employed in the explanation of the " Gofpel and Epijlle. If the legend of the faint appears fabu- " lous, they jhould not even allude to it ; if only probable, they " may jujl touch upon it, gathering from it the points prin- " cipally worthy of imitation. Let them take care, alSo, not to " injijl too much on uncertain miracles ; but only on thoSe which " are related in Holy Scripture, or by authors of eminent repu- " tation." Is it wonderful that, when a great German Council could Speak of found lections in the Breviary as allowedly and confejfedly falfe, Quignon, and other enthufiajHc reformers, Jhould cut down the beauties, in order to vindicate the exact truth, of the EccleSiaJtical Office ? There can be no doubt that the compilers of the Prayer-book had intended to give to the Rogation Days their own Collects, Epijtles, and GoSpels, but that the general hurry of the compila tion cauSed this intention not to be carried out. The Roman Collect for the Monday is, — " Grant, we beSeech Thee, Almighty " GOD, that we, who in our affliction do put our trujt in Thy " mercy, may ever be defended by Thy protection againjt all " adverSities." In that Mijfal we have no proper Collect for the TueSday ; but in the Parifian it is as follows : — " Stir up, O " LORD, the wills of Thy faithful people, that, intent on Thy " holy doctrine, they may underftand that for which they pray, " and by perfeverance in ajking, may obtain the fame." The Commijjioners rejected Collect, Epijtle, and Gofpel, for Roga tion Sunday, fubjtituting" in their place an Office with reference to the fruits of the earth, and one which might be fuitable enough for Rogation Monday. The Epijlle was Deut. xxviii. 1 — 9 ; 68 Orationes ad Diverfa. the GoSpel, S. Matt. vi. 25, to the end. Convocation might Surely, without much difficulty, recommend certain Collects for theSe three days, and might enjoin that the Litany jhould always be Said on the Monday and TueSday. Our Prayer-book amplifies a little, and certainly improves, the Collect for AScenSion-day, the Same in all Breviaries. The Commijfioners tried their hands at a new Collect, but feem to have been difpleafed with their own work, and reverted to the original one. We will not dwell on the Collects which remain, further than to remark, that the magnificent one for the Sunday after Afcen- Sion is merely the Antiphon to Magnificat for AScenSion-day, very far Superior to the original Collect : — " Almighty, everlaSting " GOD, grant that we may always devoutly forve Thee with " our will, and may worjhip Thy Majejty with a Sincere heart." We have thus gone through the Collects of half the year: which, as Specimens of vernacular tranjlation from originals, the very pithineSs of which renders any verjion of them ex tremely difficult, can never be Surpajfed. We can but wijh that the number were double what it is ; and, above all things, that the Orationes ad diverfa, or many of them, had found a place in our Prayer-book. Take a few examples. For Rain : (and compare that with the clumfy prayer on the fame fubjecl in our Book :) — " O GOD, in Whom we live, and move, and have " our being, give us, we pray Thee, a Sufficient rain ; that our " temporal necejjities being Supplied, we may with the more " confidence deSire Thy eternal promiSes." Or, again : For the Murrain among Animals : — " O GOD, Who hajt appointed that " even the brute beajls jhould ajjijt in the labours of men, we " beSeech Thee that they, without whom our wants cannot be " Supplied, may not by perijhing be lojt to our Service." One more : For beloved Friends :— " O GOD, Who by the grace of " the HOLY GHOST didjl pour the gifts of love into the hearts " of Thy faithful people, bejlow upon Thy Servants, and on Thy " handmaidens, for whom we deSire to pray, health, both of body " and mind ; that they may both love Thee with their whole " Jtrength, and may with all love do Such things as are agree- " able to Thee." Again ; for which of the following Subjects Jhould we not be thankful to have a form of prayer ? For our enemies : for thoSe that travel : that are on a voyage : for the Sick : for one in prifan : forthoSe that are tempted : againjt evil thoughts : for love : for patience : for the gift of tears : for con tinence : in any tribulation. Collects on theSe Subjects, with permijfion at any time to uSe them in the Communion Office, would indeed be a great benefit to the Englijh Church. Collects in Time of Plague. 69 Let us turn from Collects, properly fo called, to thoSe longer Prayers in which the Eajtern Church delights, but which have never found much favour in the Wejt. We Said, at the begin ning, that a Collect might be defined as conjijting of the follow ing members : — f Who, as at this time O God < forafmuch as t Who art always Grant, we befeech Thee, And to the end that Give us Through i to us Thy fervants C that we And that this is the fullejt norm of any ; more frequently Some one or more of theSe clauSes being omitted. Thus the longejl of theSe compojitions never occupies more than a few lines, eSchews all manner of epithets and common-places, and gives in the pithiejt and mojl comprejfed manner what modern devotion would fpin out into pages. The Eajtern Church has nothing whatever of this kind. Take, as a very good contrajt ofthe two, the prayers in time of plague. The Roman Mijfal : — Grant to us, Lord, to receive the effecis of our fupplications ; and turn away from us, of Thy goodnefs, peftilence and famine, that the hearts of men may acknowledge that fuch chaftifements arife from Thy anger, and ceafe through Thy loving-kindnefs. The Eajtern Church prays as follows: — Let us make our fupplications to the Lord. Almighty Lord, of long- fuffering, of great mercy, eafily to be propitiated, Lover of men, All-good, exceeding kind, All-powerful, Christ, our God : Thou, through the fuperabundance of Thy goodnefs alone, didft bring our nature into being from non-exiftence. Thou didft breathe into us a rational foul and wifdom, and didft honour us with Thine image, and didft vouchfafe to us the delights of Paradife, and divine education, and companionfhip with the Divinity. Thou, when we had fet at nought Thy commandment, and had been brought under the deceit and guile of the devil, and had fallen away from Thy glory, and had changed life for death, and the kingdom for bitter flavery, didft not overlook us, through the ineffablenefs of Thy long-fuffering and goodnefs, but didft in divers manners, by the Fathers and the Prophets, vifit us. Thou didft fet over us angels, as guides and guards, teaching us, and leading us by the hand, as if to the difcovery of the better ftate.. But when we had fhown that all thefe things were empty and vain by our meafurelefs bias to iniquity, Thou Thyfelf didft in the latter times ofthe world ineffably devife the fecond workmanfliip and re-creation of our nature, and didft in a fearful manner unite our whole man to Thy whole Divinity, and didft confecrate flefh by flefh, and foul by foul, and didft by death and fufferings free us from 70 Eaftern Orationes ad Diverfa. the death and fufferings which were contrary to our original nature, anddidl vouchfafe to us eternal life through the keeping of Thy commandments. But we, again tranfgreffing Thy commandments, and yielding ourfelves to our own defires and wills, eagerly purfue all fin in each luft, flander, blaf- phemy, malice, perjury, falfehood, impure words, guile, ftrife, envy, and every lawlefs and bale deed, both prompted by nature, and contrary to nature, and which we could not even find in irrational animals ; our days are paffed in vanity : we are ttripped of Thy help, we are made a derifion and a laughing-ftock to all thofe that are round about us, we have caufed that Thy moft holy and adorable Name fhould through us be blafphemed among the heathen, &c. The above, which is not quite a quarter of the whole prayer, is a very fair example of thefe lengthened compojitions, cer tainly not without their beauty, but, to Wejtern tajte at leajl, very lengthy, and open to the charge of tautology. They would appear for the mojl part to have been compofed between the year 600 and iooo ; or, to Speak more generally, between the Patriarchate of Thomas I. and that of Michael Cerularius : though Some are even later than the lajt-named prelate. The length of thefe prayers fometimes begets a minutenefs which is fcarcely without pofitive abSurdity. Thus, the " Prayer of the holy Martyr Tryphon, which is jaid over gardens, vineyards, and plantations," begins in this way : — " When I was in the " village of LampSacus, and tending and feeding my geeSe, the " wrath of GOD came down, not on that place only, but alfo on " all the villages round about." It proceeds : — " GOD, Who " hears them that put their trujl in Him, HimSelf fends His . " Angel out of His prepared dwelling-place, that He may dejtroy " every tribe and race of animals that injure the vines, the olives, " and the gardens of the fervant of GOD : and knowing clearly " the names of thefe animals, I will thence tell them : — Cater- " pillar ; Worm ; Worm-Caterpillar ; Scantharus ; Winglefs- " Locujt ; Locujt; Apple-Caterpillar; Caligaris ; Longlegs; " Ant ; Loufe ; Woodloufe ; Flea ; Burning- Worm ; Mildew ; " Cockleworm ; Razor-Worm ; and if there be any other thing " which dejtroys the fruit or the vine, or of other herbs," &c. Indeed, the titles of the Prayers themSelves Seem intended to provide for all pojjlble diSaJters. Thus, we have a prayer, " If it happens that any filthy thing falls into ajar of wine or honey :" " For a polluted vejfel : " " For polluted corn or barley : " "For the foundation of a houfe : " " On entering a new houfe :" " For a houfe haunted by evil Spirits : " " Over the Sowing : " "Over Salt : " " For thoSe that bring the firjt-fruits of autumn : " " For the threjhing-floor : " " Over round cakes : " " Over the young vines :" " Over the ripe grape : " " For blejfing wine : " "At the change of the grape on the 6th of Augujl : " " Over a plan- Alia Oratio. 71 tation or vineyard which is hurt by caterpillars : " " Forblejfing a flock : " " For blejfing eatables on Eajter Day : " " For blejf- ing cheefe and eggs:" "For blejfing nets:" "For digging a well." It is needlefs to dwell any longer on this kind of prayer. Modern prayer-writers — thofe who compofe a courfe of Family Prayers for four weeks, Family Altars, Steps to Family Devo tion, the Altar and the Tent, &c. &c. — may plead fome kind of palliation for their length, in the forms of prayer to which we have been alluding. But, be this remembered ; — the Greek Prayers, however to Wejtern ideas fpun out and lengthy, are, neverthelefs, not without their beauty, are full of matter, and are at all events of one texture : not like the compofitions of our modern authors, a number of Collects Jtrung together with or with out connection. In more lengthened prayers we cannot do better than follow the uSual Wejtern practice : a Series of Collects, without any termination by way of Doxology ; that concluSion being reServed till the termination of the lajt. We are bound, however, to acknowledge the very great beauty of Some of theSe longer prayers in the Ambrofian and Mozarabic Offices. Take the following as an example : — By what tears, O Lord Jesus Christ, can we reply to Thy Crofs ? By what lamentations, to the fhedding forth of Thy Blood? What re wards, what vows can we offer unto Thee ? Behold, Thou art now taken from us to be crucified, with pangs which Thou didft not merit. Thou art taken to be fpit upon ; Thou art fpit upon to be fcourged ; Thou art fcourged to be crucified ; Thou art crucified to be derided ; Thou art de rided to have vinegar given Thee to drink ; Thou haft vinegar given Thee to drink to accomplifh all things ; Thou accompli/heft all things to rife again marvelloufly. Spare us, O Christ, our Lord. Spare us, we be feech Thee, by the admirable virtue of Thy holy Paffion and Refurreciion. And, as Thou didft render the Thief a citizen of Paradife, thus by the Viciory of the Crofs, free the world from all evil ; and redeem all the crea tion of man. That us, whom the darknefs of our confidence has covered with grief, the brightnefs of Thy Refurreciion may raife to glory. Hundreds of Such examples lie buried in the recejfes of thefe Mijfals and Breviaries. We wijh God-fpeed to the man who, for the benefit of the Englijh Church, will endeavour to dig out and to offer to her thefe more than Californian treafures. Take one more example— the Alia Oratio for Eajter-day: — Blefs the Lord, O my foul; and let all Christ's faithful people rejoice and congratulate each other, Ancient defpair hath loft his rebuke, death his fling ; the prifoner is fet free from the dungeon, the condemned hath efcaped from the chain. Let not our rebel flefh arife againft us to injure us ; let not parricidal concupifcence arrogate to itfelf, by right of its crime, the do mination over us. Man it was who loft ; God was made man, and He j i The Litanies. redeemed. Our calamity, O Lord, hath obtained from Thee greater mercy than the unbridled licence of our firft-formed parents had loft. Then it was faid that they fhould be fervants ; now it is ftipulated that they fhall be fons. Then immortality was promifed to the obedient ; now, in addition to immortality, glory. Then a portion was to be poffeffed in a region of de light ; now communion is to be enjoyed with the angels. Then they were to live with the creature; now we are to reign with the Creator. Then the devil was to be avoided ; now we know that he is to be fubdued. Then there was an admonition for the obfervance of the commandments ; now there is an exhortation concerning the terrors of the judgment. Then fear was pro- pofed, as the fafeguard of the law ; now the will is touched and influenced. Then paradife was loft through fin ; now we may hope for heaven through grace. Better, therefore, far better is the condition which we have obtained after our ruin. Wherefore, moft humbly and unceafingly, we befeech that, until Thou fhalt have accomplifhed Thy cure in us, Thou wouldeft not withdraw Thy medicine from our wounds. Amen. We will now proceed to Litanies. There is, as every one knows, but one, authorized for public Service, — authorized, we mean, in the fullejt fonfo df the word, by the Roman Church — that on the Feajl of S. Mark, on the Rogation Days, and on one or two other occajions. But of thoSe which are partially authorized, the number is almoft countleSs, and the beauty is frequently exquiSite. Mojt of our readers are probably acquainted with a number of thefe in the Paradifus Anima. Others of nearly equal beauty are given in the Golden Manual. Firjt among them is the Litany of the NAME of JESUS, whether the composition of S. Bernard or not. The Litanies of the HOLY GHOST, of the Holy Infancy, of the Pajfion, (which well deServes to be called the Silver Litany,) are remarkably touching. Few things are more Jtriking than to hear a verna cular Litany recited by a poor congregation in a Continental church. We remember, one Jtormy June morning, hearing the fijhwives at Eu, chanting one, — if it could be called chanting— for their hufbands, with the patois reSponSe Piez pour nous. Some ten or a dozen Such Scenes we have, hung up in the picture gallery of our ecdejiological recollection. One in a village church in Champagne, on the afternoon of AScenS>on-day ; the girls and boys who had that day made their Firft Communion, kneeling on the oppoSite Sides of a venerable RomaneSque nave, and reciting the Litany of the Infancy : another,— five or fos. Sijlers, the poor remains of a once flourijhing SpaniJli convent, filling the dark dim aijle of a church in Palencia with the Litany ofthe HOLY GHOST and their plaintive Ruega por nos-otros. Another :— a School, coming in proceJJion with their rude banners and crojfes up a narrow, rocky lane to a little Cajtilian church, the wejtern Sun jujl gilding the devices and images, as it /hot out from under a heavy Jlorm-cloud, that Swept away into the Litany, EtJene, Preces. 73 vajl and dijlant Paramos of Cajtile ; the Litany of the Blejfed Sacrament. Oh, how many beautiful little pictures of this kind may they fee in a foreign tour, who have eyes to obferve them ! But to return to our Subject. — Our Litany has tolerably well preServed the norm of all fuch compositions. Beginning with the Kyrie Eleifon, the quadruple invocation of the Trinity, they proceed to that of the Saints with the Ora pro nobis, the depre cations with the Libera nos, the Petitions with the Te rogamus audi nos ; the triple Agnus Dei, the Pater Nofter, the PSalm, if one be Said, the VerSicles, and the Collects. That in our Prayer- book recedes from the original pattern by the greater length of its Suffrages, by the omijjion of any PSalm and of one Agnus Dei, by the inferior importance and length both of the ReSponSes and Collects. But if we look at the Litanies of the UniverSal Church, we jhall find that they may be conveniently divided into three families : — 1. The Roman Litany, as deScribed above. - 2. The Greek Ectene — which feems generally known to Englijh Scholars (but ought not to be) under its Slavonic form of EElinia. 3. And the AmbroSian and Mozarabic Preces ; which, though the name employed by thoSe rituals, mujt not be uSed by us : the word Preces, according to all Englijh uSe, applying to the Series of VerSes and ReSponSes Jaid at the end of Prime and other Services. The norm of the Greek Ectene is as follows : it may Safely be attributed to the fourth century : — In peace let us make our fupplications to the Lord. — R. Lord, have mercy. (And fo at the end of every fuffrage.) For the peace that is from above, and the falvation of our fouls, let us make our fupplications to the Lord. For the peace of the whole world, the ftability of the holy Churches of God, and the union of all, let — For this holy habitation, and for them that with peace, piety and fear of God enter into it, let — For our Archbifhop, N., the venerable Prefbytery, the Diaconate in Christ, all the Clergy and Laity, let — For this holy dwelling, for all the city, and country, and thofe that dwell in them in faith, let — ¦ For good temperature ofthe air, abundance of the fruits of the earth, and peaceful times, let — For them that fail, that travel, that are fick, that are in heavinefs, that are in bondage, and their falvation, let — That we may be delivered from all tribulation, anger, danger, and ftraits, let— Affift, preferve, pity and proteci us, O God, by Thy grace. Commemorating the all-holy, fpotlefs, excellently laudable and glorious lady, the Mother of God, and ever-Virgin Mary, with All Saints, let us com- 74 Eaftern Etlenes. mend ourfelves and each other and all our life to Christ our God.— R. To Thee, O Lord. For all glory, worfhip, and honour befits Thee, Father, Son, and Holy Ghost, now and ever, and to ages of ages. This, we Say, is the general norm of the Eajtern Ectene : the proper reciter of which is the Deacon, and not the Priejl, who merely gives the final clauSe. Notice, that the exprejfion " CHRIST our GOD," fo conjlantly occurring in the Eajl, is almojl unknown in the Wejl, except in the Mozarabic rite, an indelible Jtamp of the more tremendous Jlruggle which ArianiSm there carried on with the Catholic Faith. Every Ectene com mences in the Same fajhion, and then breaks off to its own pecu liar Subject : as, for example, that of the Bridal Coronation : — For the fervants of God, M. and N., now joined together in community of marriage, let — For a bieffing on this marriage as on that of Cana in Galilee, let — That the gift of modefty may be bellowed on them, and the fruit of the womb, as may be expedient for them, let — That they may be made glad by the fight of their fons and daughters, let—. And fo in all the Offices and rites of the Greek Church, a cor responding Ectene finds its place. That, in a Somewhat different form, which occurs in S. James's Liturgy, is well known to all who are acquainted with BiShop Andrewes's Private Devotions. The Mozarabic Litanies, again, not only differ from thoSe of the Roman and Eajtern Churches, but have a much greater variety among themSelves. They will be referred to in the next Here is a Spanijh compqfition which Seems to hold a midway place between a Litany and a " Farce : " (our readers may re member that, in a previous page, we entered at fome length into the fubject of Farces) : — V. Be mindful of us, O Christ, in Thy kingdom, and make us worthy of Thy refurreciion.— R. With defire I have defired to eat this Paffover with you before I fuffer. V. Go and prepare the Paffover for us, that we may eat. — R. Before I fuffer V. Behold, as ye enter into the city, there fhall meet you a man bearing a pitcher of water ; him follow into the houfe whereinto ye fhall enter; and fay ye to the good man ofthe houfe, — R. With defire I have defired. V. The Mailer faith, My time is at hand : where is the gueft-chamber, that I may keep the Paffover with my difciples ?— R. Before I fuffer. V. And he fhall fhow you a large upper-room, furnifhed : there make ready. — R. Before I fuffer. V. And the difciples went into the city, and found as Jesus had told them, and they made ready the Paffover. — R. With defire I have defired. Roman Prefaces. 75 V. And when even was come, Jesus fat down and the twelve with Him, and He faith unto them : — R. With defire I have defired. V. For I fay unto you, that I will not eat it henceforth, until it be ful filled in the kingdom of God. — R. With defire I have defired. And So this curious Prayer, Litany, Recitative, or whatever elfe it may be called, goes through the Lajl Supper to its conclufion. We now come to another branch of our Subject, namely, Illa tions ; or, as they have been varioujly called, Prefaces, Contes tations, or Prayers of the Triumphal Hymn. It would Seem that the Roman Church, at the commencement, pojfejfed a rich Jtorehoufe of thefe. Two hundred and forty, at leajt, have been preServed ; eleven only are now uSed. The Mozarabic has one for every Sunday and principal fejtival ; the Ambrofian additionally for every day of the week. Our own Prefaces, as every one knows, have been reduced to five. And, Surely, one of the firfl improvements that jhould be made in our Prayer-book would be the addition of others for the more marked feafons, Such as Epiphany, Lent, PaJJion-tide, the FeS- tivals of Martyrs, &c. On the other S>de, widely differing from, and, in this point, far inferior to, Weftern ritual, the Eajtern Liturgies have, without an exception, only one Preface, let the time of the year be what it may. The norm of all the Wejtern Prefaces is preciSely the Same. Commencing from the " It is very meet, right," &c, glancing at the various events of our LORD'S Life and Pajfion, and dwelling on the Saint or Subject of the day, they doSe by Spiritual union with Angels and Archangels in the Triumphal Hymn, " Holy, Holy, Holy!" Let us now take Sorne examples of theSe, commencing from the Eajt, and ending with the Gallican and Spanijh Churches. We would hope that with thoSe magnificent and ecjtatic forms of devotion, the Illations of the great primitive Liturgies, the reader is acquainted. Nothing can be more grand, nothing more truly worthy of an Apojlle, than thoSe of S. James, S. Clement, and S. Mark. But even in later times, and among heretical Churches, the Same Spirit remains : and in thoSe Liturgies of the wonderful mediaeval ages of Central ASia, — thoSe ages which we can fo little realize, — when from China to the PerSian Gulf, from Cape Comorin to Siberia, the great Sacrifice was offered with primitive and apojtolic rites, the Illations were not unworthy of the Myfteries which they accompanied. Let us take an ex ample or two which are not So likely to be known to the reader. Here is that of Jchn of Bajfora, perhaps of the eleventh or twelfth century : — It is verily meet and right, and due from every creature, to glorify 76 Eaftern Prayer of the Triumphal Hymn. Thee, to blefs Thee, to perfevere in perpetual thankfgiving to Thee, as do thofe intelleciual powers and incorporeal natures which exceed earthly beauty : thofe fpirits void of matter, who from the antiquity of their ex- iftence poffefs their dignity, and perpetually, at every hour, ftand before the infinite throne of Thy glory. Their only food is to glorify Thee, to honour Thee, to praife Thee and to magnify Thee in hymns, which cannot be expreffed by the tongue, nor comprehended by the underflanding. But we, children ofthe earth, are made rich by the miniflry of the Sacraments: but that this material figment, this creature endued with fenfe, might not be deprived of the fame fpiritual fplendour, as if it had nothing in common with it, and would after a fhort time perifh, Thou haft made me a rational being, confiding of an intelligent foul and a material body, mortal and immortal, one undivided nature out of two contraries ; to the end that by the fpiritual relationfhip of the intelleciual nature with that heavenly beauty, a path might be opened, even to thofe celeftial habitations, for this figment of clay. Wherefore, hearing in the ears of our heart the hymns of perpetual praife, and beholding with the eyes of our underflanding thofe heavenly legions, that which pertains to Angels and Archangels, the honour and dignity of the Virtues, the array of the Powers, the miniflry of the Princi palities, the adoration of the Dominations, the liability of the Thrones, we approach to the fame hymns which are there fung, to the teachings, ufeful and falutary to fouls, to the bleffed and moft wife tradition of the unceafing and divine worfhip of the Seraphim, which with incorporeal tongues they offer to Thee, O our God ; to Thee Who art one Beginning, one Nature, and one Subftance, Who art acknowledged in three Perfons, by which the whole infinity of God is embraced, and without Whom was not anything made that was made : by Whom and by each of Whom, by it and to it, God is united in fubflance of nature, as to the Lord, and in very deed, according to the very felf-fame Divinity, not by communication alone nor introduction. For the Father, the Son, and the Holy Ghost, are one fubflance and one nature of Divinity in their operation and according to the truth, not according to the imagination and ficiion of the human mindj which nature we diftinguifh trinely, but undividedly, we believe to exifi onelily, not by effufion ; and the hymn which exceeds human comprehenfion, we offer to Thee as the teftimony of fear, the fame, namely, which all the principalities of the orders of the heavenly hoft, the many-eyed Cherubim and the Seraphim of fix wings, fingto Thee with triumphal voice, glorifying Thee indefinently : — R. Holy, &c. Or take another example from the Litany of Ignatius Bar- Wahib, patriarch of Antioch, of a Jtill later date : — Thou art worthy of praife, Thou art worthy of thankfgiving, Thou art worthy of adoration from all the celeftial hoft and all men on earth, and all things which Thy effence has created, whether fenfible or infenfible, or between the one and the other : becaufe Thou art to be praifed and glorified with Thy Son and with Thy Holy Spirit. For Thou art He, O Lord, of Whole praifes the heaven and the earth are full, and all that therein is; Who by Thy power preferveft heaven and earth, which Thy Majefly has created, and ordained to the glory of Thy effence : which although filent in their own nature, yet honour Thee. The Angels who are illuminated by the light of Thine eternity, glorify Thee, through the mediation of the Archangels. The Archangels rejoice before Thee, enlightened by the fplendour of Thine effence, through the mediation of the Principalities. The Principalities honour Thee, irradiated by the glories of Thy hidden Ignatius Bar-Wahib. yy nature, through the mediation of the Powers. The Powers celebrate Thee, kindled by the flame of Thy might, through the mediation of the Thrones. The Thrones exalt Thee, inflamed by the fire of Thy Divinity, through the mediation of the Dominations. The Dominations laud Thee, fet on fire by the brightnefs of Thy power, through the mediation of the Virtues. The Virtues venerate Thee in their hymns, filled with Thy fear, through the mediation of the Cherubim. The Cherubim blefs Thee, infpired by the brightnefs of Thy majefty, through the mediation of the Seraphim. The Seraphim, which, without any intermediation, are illuminated from the very fanciuary of the feat of Thy glory, hallow Thy name : with one triumphal voice, flying the one to the other, alternating the fong between the inferior and the fuperior order, with tongues more polifhed than fharp fwords, with mouths breathing forth burning flame, With tremulous but exulting voices, beyond the comprehenfion of earthly minds glorify Thy Majefty which hath given exiflence to all. Thus much for the florid Illations of the mediaeval Eajt : the ArabeSque imitations, if one may uSe the metaphor, of glorious Middle-Pointed compojitions, like S. James's and S. Mark's, and the Clementine Liturgies. Let us now turn to the Gallican ritual. It is very Singular that this, which, on the whole, and in its chief peculiarities, SymboliSes with the Eajt and -not with Rome, Jhould, in the matter of Illations, differ from the former more widely than does the latter. The Eajt, as we have reminded the reader, in all its varying Liturgies, knows but one Illation. The Gallican has a different Illation for every principal fejtival. Here is one, which, without hejitation, we would aScribe to the third or fourth century : — It is meet and right that we fhould render thanks to Thee, O Lord God, through Jesus Christ, Thy Son, Who being Eternal God, vouchfafed to become Man for our falvation. O fingular yet manifold myftery of the Saviour ! that one and the fame perfeci God and perfeci Man, chief High Prieft, and moft facred of all Viciims, according to His Divine power created all things : according to His human condition gave liberty to man : according to the virtue of His facrifice expiated fin : according to the right of His Priefthood reconciled offences. O fingular and only myftery of redemption ! in which - new medicine healed for the Lord thofe ancient wounds ; and the privileges of our falvation cut down the evil inflicied upon us by the firft man. The one was frenzied by the goad of concupifcence, the other pierced by the nails of obedience : the one extended, in his luft, his hands to the tree ; the other fitted them, in his patience, to the Crofs : the one, attracted by pleafure, fatisfied his appetite ; the other was afflicied by the agony of a mifery which He had not deferved. And therefore worthily does the punifh- ment ofinnocence become the abfolution of guilt ; and rightly are thofe debts forgiven to the debtor, for which He Who owed nothing had paid. Which fingular myftery not only men in earth, but angels alfo adore in heaven. To Whom worthily Angels and Archangels afcribe glory and honour, faying, — R. Holy, &c. Compare the frejhneSs and rough beauty of a preface like the above with the worn-out epithets and gorgeous tinSel of thoSe 78 Gallican Conteftations. ASiatic Illations. Jujl as with Chriftian art, fo with Chriftian devotion : the young, rude life of the Church burjling forth in thofe hitherto uncultivated Gallican regions ; the Same life, but Swamped and choked by luxury, ready to expire in the enervat ing and luxurious indolence of the Eajt. Here is another, which we are diSpoSed to aScribe to the Same date : — It is meet and right, Almighty Father, to render thanks to Thee always, to love Thee above all things, to praife Thee for all things, by whofe gifts the dignity of Thy image is given to all men in nature : the enjoyment of eternity is vouchfafed in the foul : freedom of will is beftowed in life : the happinefs of baptifm is offered in grace : the heritage of the kingdom of heaven is promifed in innocence : the benefit of a remedy is preferred in penitence : the pardon of goodnefs does away with the punifhment of iniquity : fo that the loving-kindnefs of God abounding to all men, fhould neither allow them whom it made, to perifh in wretchednefs ; nor them whom it taught, in ignorance ; nor them whom it loves, to remain in punifh ment ; nor them whom it has redeemed, to fall fhort of the kingdom. Before whofe prefence the Angels ceafe not to cry and to fay, — R. Holy, &c. An Illation of A.D. 176, we Shall hereafter have occaSion to tranjlate. We will now give an example (So far as we know, it is the only one) of an Illation in verSe : the reader mujt excufe us if our lines are almojl as rude as thoSe of the original. They bear a great reSemblance to the poem of S. ProSper, and not im probably proceeded from his pen : — Worthy it is and meet that we fhould raife To Thee, Almighty God, the hymn of praife ; Who giv'ft the omnipotent decree, and ftraight Each form is fixed, each creature animate. Nature at once obeyed the law decreed ; Worlds fprang to light,— Thy voice their only feed : Thy Spirit flretched the fky and decked the pole, O'er its appointed bed bade ocean roll : And when Thy image fell, o'erthrown by fin, And Death and Satan's empire entered in, Thou, Ruler ofthe world, didft deign to dwell Unknown, rejecied in that humble cell : Hence was the fierce decree that Herod fpake Againft the infant army for Thy fake, Who in their tiny limbs had fcarcely room To own the glorious wounds of martyrdom : Oh new, unheard-of fate, decreed on high! Thus to be born that they might only die ; And in the firft and laft of all their days, Martyrs in deed, not will, to fpeak His praife. And So it goes on for a good many verSes more, with more reli gion than poetry. And now it is worth while to examine a little more dofely the two branches into which the Gallican Liturgy divided itfelf, the Mozarabic and the Ambrofian ; fo far as their Illations are Ambrofian and Mozarabic. 79 concerned. We Jhall find thoSe of the former by far the longer, generally by far the more beautiful ; but Sometimes degenerating into wordineSs and falSe antithefis, from which the latter, with its greater brevity and pithinefs, is always free. We will give fome examples of each. The Fifth Sunday in Advent. Ambrofian : — Through Jesus Christ our Lord, the power of whofe Divine Nativity was begotten by the unbegotten magnitude of Thine own might. Whom we proclaim to have been ever the Son, and generate before all worlds, be caufe, in its fulleft and completed fenfe, the name of Eternal Father was ever Thine ; and Whom we confefs in honour, majefty, and power equal to Thee with the Holy Ghost, while we own one equal majefty in the Three Perfons whom Angels praife, Archangels venerate, Whom Thrones, Domi nations, Virtues, Principalities, and Powers adore ; to Whom Cherubim and Seraphim, &c. Mozarabic : — It is meet and right that we fhould render thanks to Thee, Holy Lord, Eternal Father, Omnipotent God, through Jesus Christ, Thy Son, our Lord. Whofe Incarnation was the falvation of the world, Whofe Paffion was the redemption of man fo long fince begotten. May He therefore, we befeech Thee, omnipotent Father, lead us on to the reward Who redeemed us from the darknefs of Hell. He purge our flefh from fin Who affumed it of the Virgin. He reftore us unhurt to Thy Majefty, who reconciled us to Thee by His blood. He juftify us in the examination of the Second Advent, who bellowed on us the gift of His grace in the firft. He come to judge in mercy Who of old time appeared in humility. He in the judgment manifeft Himfelf as moft gentle, Who, in former times, came in fecrecy ; to Whom, as is meet, Angels and Archangels ceafe not to cry daily, thus faying, &c. On S. Stephen's Day. Ambrofian : — Eternal God : Who haft called Stephen to be the herald ofthe Levites : he firft dedicated to Thee the name of martyrdom : he began firft to pour forth his blood : he merited to fee the heaven opened, and the Son Handing at the right hand of the Father. On earth he adored the Man, and in heaven he proclaimed the Son of the Father. He repeated the words of his Mafter; for that which Christ faid on the Crofs, that Stephen taught in the blood of his death. Christ on the Crofs fowed the feeds of pardon; and Stephen made fupplication to the Lord for them that floned him. Therefore with Angels, &c. Mozarabic : — It is meet and right and fufficiently laudable that we fhould facrifice to Thee, in the day of Thy holy martyr, Stephen, the circuit of the year having gone about, the oblation of praife, that we fhould pay our folemn offering. Whom the grace of our Lord, Thy Son, Jesus Christ, thus elecied, His doiirine thus taught, His power thus confirmed, that among the Levites he fhould hold the reward, among the difciples the kingdom, among the martyrs the principality. Who confidently oppofing the word of truth to thofe that were inerror, endeavoured to prove the truth ofthatfide on which he knew that 80 Mozarabic Illations. the viciory lay. That blaming the Jews to their faces for their impiety, if he could not correci them when they erred, he might not fear them when they were enraged. Knowing that either way, the preaching of righteouf nefs would be profitable to him ; whether they repenting, fhould accept the wholefome docirine fet before them, or, excited to fury, fhould be the means of his own paffion. In fuch a refolve was there the love of Christ and of his neighbour ; either to hope for joy from the amendment of his countrymen, or to expect a reward from the infliction of his own punifhment ; he fought not his own honour if purchafed by another's crime ; but he faw that from either alternative he mud reap glory. But if by preaching the truth he him felf gathered others into the Church, or was flain for the truth by any perfe- cutor, he knew his place, he remembered his office : for he knew that he himfelf was an altar, and prepared himfelf as a facrifice. Full of the Holy Ghost, he manifefted the facraments, ready to drink of the cup which he preached to others. He flood among thofe people who had learnt by the death of the Lord not to fpare the fervant, or who rather had by the death of the fervant advanced even to the death ofthe Lord. O marvellous defire of the Lord's love ! For what elfe is it to defire to be flain for the Lord, and to confefs with fearlefs devotion the love of Him That was flain, even among His murderers? He knew that by death he would rejoin that Lord from Whom, by furviving Him, he was disjoined. He held fad the precepts ofthe Matter, which he had learnt, that the difciple was not worthy of Him, who did not take up his Crofs and follow Him. He defired to arrive where that Mafter was, who was willing to take up what that Mafter had com manded : nor was he deceived in his opinion, who was ready for its refult. Behold, they who had (tumbled at Christ as at a ftone, rufhed upon Stephen with ftones. That was thrown by their fury, on which their error had call them. He Who to them was made a ftone of ftumbling, to Stephen became the Crown of Martyrdom. To Whom, as is meet, among the glorious Angels and the celeftial Virtues he unceafingly proclaims the hymn of due praife, and faith, Holy, &c. Let us take another beautiful example from the Mozarabic Mijfal, firjt giving the correfponding Illation from the Ambrofian —that for the Third Sunday after Eajter. The Ambrofian : — Through Christ, our Lord : Who pitying human error, vouchfafed to be born of a Virgin ; and by the paffion of death delivered us from eternal death, and by His refurreciion hath bellowed eternal life on us: the fame Christ Jesus, our Lord : Whom, together with Thee, &c. The Mozarabic : — It is meet and right, very jud and falutary, that we fhould render thanks to Thee, Holy Lord, Omnipotent God, through Jesus Christ, Thy Son, our Lord, the Eternal King, and joint Monarch with Thee: Who vouchfafed to bear fo much and fuch grievous fufferings for our falvation. Judged was He by the Jews, Who fhall judge the quick and the dead. Before the tribunal ofthe governor He dood, Whofe tribunal is Heaven itfelf. He condefcended that His face fhould be fpit upon, Who, a little while before, had touched with his fpittle the eyes of the man born blind. He conde fcended to be crowned with thorns, by Whom the martyrs merited to be de corated with celeftial diadems. He condefcended to have vinegar and gall given Him to drink, Who, out of the hard rock, had caufed the people to be Mozarabic and Ambrofian. 8 1 fatisfied with honey. He endured that His fide fhould be wounded with a fpear, by Whofe fword hell was conquered. He vouchfafed that His hands and His feet fhould be pierced with nails, Whofe hands made the fabric of the heaven. Taken down from the Crofs, He willed to be buried, at Whofe word the dead were in a moment raifed to life. He gave commandment that He Himfelf fhould be offered for us, that no longer the blood of bulls and goats fhould be poured forth upon the altar. He vouchfafed to be the Prieft and the Victim, by Whom all that believe fhould inherit eternal life. Where fore, all the Angels and all the Saints ceafe not to cry to Thee thus, faying : Holy. Let us now give an example of Some of the jhorter Illations of the Ambrofian Office. In this ritual, the Sundays after Trinity can, at the outfide, only be fifteen in number ; for let Eajter fall as early as it may, the Jtxteenth Sunday mujt be the firfl after the Decollation of S. John Baptift. There are, then, five Sundays after Decollation, the lajt of which does not occur when the Sunday letter is A, B, or C. The firfl Sunday in October has its own fejlival of S. Mary ; the Second Sunday is that before the Dedication of the great Church ; the third is The Dedication of the great Church, namely, the predecejfors of the wonderful cathedral of Milan : after which there may follow three Sundays after Dedication, and then begin the fox. Sundays of Advent. The firfl Sunday in Advent is that which imme diately follows S. Martin's Day: when the Sunday letter is A, this, in point of fact, involves Seven Sundays before Chrijtmas ; but the office of the Seventh, which then falls on Dec. 24, is entirely of the Vigil. This is a great improvement on the Mozarabic Calendar, which gives only Six Sundays after Trinity, and the rejl are made up by repetition, fo that more than a third part of the year has no proper Dominical office. With this brief explanation, we will proceed to give the Illation for the Sunday before Dedication : — Eternal God : befeeching Thy clemency that Thou wouldeft vouchfafe to direct thofe who are fuftaining the labour of the Divine warfare. And, becaufe it is ordained that of him to whom much is given, of him fhould the more be required, do Thou of Thy mercy guide our aciions : that we may not be enfolded in our own errors, and may be delivered from thofe of others. Third Sunday after Decollation : — Eternal God : And humbly to implore Thy Majefty that Jesus Christ, Thy Son, our Lord, may proteft us and preferve us by His grace: and, becaufe we can do no good thing without Him, that we may receive of His gift the power of pleafing Thee for evermore. We may now take our leave of Illations, merely observing that Some of thoSe in the Ambrofian book are comprifed in two G 82 Mijfa. or three lines, and that the longejl with which we are acquainted is that for the Fejlival of S. Vincent, in the Mozarabic, which occupies exactly two folio pages. We have next to conSider thoSe So-called Collects, which are indeed addrejfed to the people rather than to GOD. TheSe principally occur in the Mozarabic Office, where in the Liturgy they have the name of " Mijfa." Take, for example, the fol lowing for Eajter Saturday : — • Ye, who having been adopted by the grace of the fevenfold Spirit, cele brate the folemnity of the Refurreciion of Christ, it befits you to venerate this feventh day, illuftrious for the Lord's reft, by the like obedience. For in this, of old time, God Himfelf, having created and accomplifhed all things which are contained in the fabric of the univerfe, refled from His work. He reded when He had accomplifhed thofe things which He created ; He reded after death in the fepulchre, for the redemption of man. In the one He ceafes from work ; in the other, being buried, He gives to His work perpetual reft. This is the end of His labours ; this is the falvation of His redeemed. This is confecrated by the very number feven ; this is commanded to be kept holy by the precept of the ancient law. In this we are commanded to avoid fervile works ; in this we are alfo enjoined to keep a Sabbath holy to the Lord. Whence, ftirred up by the Spirit of the grace which has been imparted to us, let us befeech, beloved brethren, our great and wonderful Shepherd, Jesus Christ, fo to grant us to avoid the flavery of the work of fin on this day, that, ftrengthened by the quiet of its holinefs, we may rightly celebrate the feaft of the Lord's Refurreciion by our tears of love, and by our gift of facrifices. Thefe, then, prayers though they may be called, are dijlinct fermons attached to the Euchariflic office. No theological work of the kind could be more valuable than one which Jhould trace thefe Mijfae back to their original fources, Specifying the changes and omijjions which have been made in order to fit them for Divine Service. Several of thefe compqfitions are extracted from the works of S. Augujtin, one or two from S. Fulgentius, three or four from S. Ifidore, and others from other Fathers. No doubt a fearch, fpecifically directed to this object, would dif- cover the origin of very many more. Probably alfo the brief Sermons actually delivered by the Archbijhops of Toledo were, when thought ejpecially excellent, inferted in the Office : for it is to be noticed that, though at Some little dijtance from it, the Miffa follows the GoSpel (the Creed in the Mozarabic ritual is placed, jtrangely enough, immediately after the ConSecration). Thus the Mijfa not only reSembles in character, but, to a certain extent, in place reSponds to, the Sermon. Now, take another example from the Office for WhitSunday : — Let us, beloved brethren, with as much faith, attention, virtue, joy, exultation, devotion, obedience, purity, as we can, fpeak of the Gifts of the Refponfes and Verftcles. 83 Holy Ghost promifed to us by the Son of God, and to-day made good. Let our hearts be thrown open ; let the minds of them that believe be purged ; and let every fenfe and recefs of the foul be fpread wide. For no narrow breaft can fuffice to narrate the praifes and the advent of that infinite Spirit. For He, confort with the Father and the Son ; He, of one and the fame Subftance, the third in Perfon, but the fame in glory ; He Whom the heaven of heavens contains not, becaufe it cannot circumfcribe nor inclofe Him, to-day enters into the narrow tabernacle of our breaft. And who of us, beloved brethren, can fee in himfelf one worthy of fuch a Gueft ? Who can beftow on Him, when He comes, a meet reception, when He is the life of angels and archangels, and of all the celeftial virtues ? And therefore, becaufe we acknowledge that we are unworthy of fuch an inhabitant, let us befeech Him to prepare for Himfelf an habitation in us. We now come to the fixth diviSion of our Subject, namely, ReSponSes and Veijicles : that form of prayer which is called the " Preces " in mojl Wejtern Breviaries. In our own Prayer- book a faint trace of them remains in the Verjicles which precede the firft Collect. In the Sarum Breviary there is one peculiarity which well deServes attention in the ordinary Preces at Prime. The uSual Office of mojt Churches has, after the verSe, " Holy GOD, Holy and Mighty, Holy and Immortal," the Sunpie re SponSe, " Have mercy upon us." The Sarum gives it thus : " O LAMB of GOD, That takejt away the Sms of the world, have mercy upon us ; " a change which cannot but remind Scholars of the alteration made in the TriSagion, by Peter the Fuller, which has given riSe to Such repeated reclamations on the part of the Eajtern Church : " Holy GOD, Holy and Mighty, Holy and Immortal, Thou That wajt crucified for us, have mercy upon us." The ReSponSes at Prime are virtually the Same in all Breviaries ; though here and there one or two more or one or two fewer verSes of the 57th and 118th PSalms maybe employed. For verSes and reSponSes on particular occafions, the various monajtic uSes will afford the richejt variety, and theSe more eSpecially in the Benedictions, which will form our lajt and concluding head. The verSes for the Benediction of the Table uSually take this form : — V. He hath difperfed abroad, He hath given to the poor. R. His righteoufnefs remaineth for ever. V. I will blefs the Lord at all times. R. His praife fhall ever be in my mouth. V. My foul fhall make her boaft in the Lord. R. The humble fhall hear thereof and be glad. V. O magnify the Lord with me. R. And let us exalt His name together. V. Bleffed be the Name ofthe Lord. R. From this time forth for evermore. We have Seen, however, jingular variations in fome of the 84 Ambrofian Preces. German Breviaries. One of the mojt remarkable of theSe was in an Erfurdt book. Here, at the concluSion of the above RefponSes, the Superior, cenSing the image of S. Chrijlopher, proceeded with the well-known verSe : — V. Chriftofori Sancti fpeciem quicumque ruetur R. Illo nempe die nullo languore gravetur. V. Sancie Martyr Chriftofore, R. Memor efto noftri pie. V. Apud Deum omni hora R. Nos tuere fine mora. In a Breviary which belonged to the Church of Cavailon, in South-eajlern France, we have Seen — what we never Saw elfe- where — a Series of varying Verficles and ReSponSes before and after dinner, for the chief fejtivals of the year. In the Same book, the Preces at Prime varied in a Similar manner ; and on Some of the mojt remarkable occajions were forty or fifty in number. An inexorable railway prevented our transcribing what would not have been without its interejt to ritualijts. The Preces ofthe Ambrofian Breviary, though not the Same as the Roman, are of the Same nature. On ordinary occafions they are as follow : — V. (After the Creed.) The refurreciion of the body. R. And the Life everlafting. V. O let my foul live, and it fhall praife Thee. R. And Thy judgments fhall help me. V. I have gone affray like a fheep that is loft. R. O feek Thy fervant, for I do not forget Thy commandments. V. Bleffed are they, O Lord, that dwell in Thy houfe. R. They fhall be praifing Thee for ever and ever. V. O flablifh my fleps according to Thy law. R, That my feet may not be moved. V. I cried unto Thee, O God, for Thou (halt hear me. R. Incline Thine ear unto me, and hearken unto my words. V. From fuch as refift Thy right hand, O Lord, keep us as the apple of an eye. R Proteci us under the fhadow of Thy wings. Alleluia. Alleluia. In the Mozarabic Breviary, the Preces appear under Several different forms. Thus, the Matutinarium, the Lauda, and the Sono,* have all of them Something of the Same character ; occu pying, as it were, a midway poSition between the Preces and the Jhort ReSponSes of the ufual Roman Hours. Here is the Sono for the Third Sunday in Advent : — Alleluia. Ye that make mention of the Lord, keep not filence, and take no reft, till He eftablifh, and till He make Jerufalem R. A praife upon the earth. * [Notice, even as early as the time of S. Ifidore the modern Spanifh ufe of Ablative for Nominative and Accufative.] Lauda and Sono. 85 V. For as the earth produceth her flowers, and as a garden caufeth the things that are fown in it to fpring forth : thus the Lord will caufe righte oufnefs to fpring forth, R. A praife upon the earth. V. O Thou that evangelifed to Zion, get thee up into the high mountain ; fay unto the cities of Judah, R. Behold, the Lord God will come with ftrong hand. V. The Lord, even the moft mighty God, hath fpoken, and called the earth. R. Behold, the Lord God will come with ftrong hand. Here is an example of the Lauda for Eajter Eve : — V. Alleluia. I am the Firft and I am the Laft, and I was dead, R. And, behold, I am alive again, for ever and ever. Alleluia. V. Thou art worthy, O Lord, to receive the book, and to loofe the feals thereof, for Thou waft flain, and haft . redeemed us to God by Thy blood, out of every kindred and tongue. R. And, behold, I am alive again for ever and ever. Alleluia. V. Alleluia. The Angel ofthe Lord defcended from heaven. R. And he came and rolled away the ftone from the door ofthe fepulchre. Alleluia, Alleluia. V. The ftone which the builders rejected, the fame is made the head of the corner. R. And he came, and rolled away the ftone from the door of the fepulchre. V. His countenance was like lightning, and his raiment white as fnow. R. And he faid unto the women, Fear not ye ! V. O give thanks unto the Lord ; for He is gracious : for His mercy endureth for ever. R. And he came and rolled away the ftone, and fat upon it. V. This is the True Bread of God, which cometh down from heaven, and giveth life unto the world : whofoever eateth of this fhall live for ever. And the Bread which I will give, is My flefh, which I will give for the life 1 of the world. R. He that believeth in Me fhall never hunger nor thirft. All. All. V. Behold, I appoint unto you a kingdom, as My Father hath appointed unto Me : that ye may eat and drink at My table, in My kingdom. R. He that believeth in Me fhall never hunger nor thirft. All. All. V. Glory and honour be to the Father, and to the Son, and to the Holy Ghost. R. He that believeth in Me fhall never hunger nor third. All. All. One of the mojt remarkable Series of Preces, however, occurs in the Same ritual, at the reconciliation of the penitents, on Good Friday. The Archdeacon faith : — Silence. Penitents, pray. Bend your knees to God. Let us befeech our Lord God, that He would vouchfafe to give us indulgence of our crimes, and remiffion of our fins. Rife. Pray : bend your knees to God. Let us befeech the Lord God that of His clemency He will dretch forth His hand to the fallen, and beftow the fafeguard which is requefted of Him. Rife : Pray : bend your knees to God. Let us befeech our Lord God, that we, remembering the 86 The Mozarabic O's. tranfgreflions that we have committed^ may henceforth avoid the fnares of the Enemy : that thofe whom the allurements of the devil had caufed to leave the Altar of God, plenteoufnefs of tears, their patrons with Him, may recall. Rife : our prayer is finifhed. Let us all, with one voice, afk indul gence from the Lord. We fall on our faces for prayer. O, O, O, O, O, O, O, O, O, O, O, O, O, — three hundred times. R. Thou, O Good Shepherd, doft give Thy life for the fheep — three times. Novj the Archdeacon faith: — V. We pray Thee, Lord, for — R. Indulgence. V. Let there proceed from the Moft High — R. Indulgence. V. Let us, wretched finners, be affifted by — R. Indulgence. V. Let all fins be pardoned by — R. Indulgence. V. Let there be given to the penitents — R. Indulgence. V. Let it be the portion of all ; — R. Indulgence. V. Let it correci thofe that err in the faith ; — R. Indulgence. V. Let it raife from fin thofe that are fallen ; — R. Indulgence. V. We pray Thee, O God, for — R. Indulgence. Then follows a long and beautiful prayer for pardon : and thus ends the " Firft Indulgence." The "Second Indulgence" is of preciSely the Same nature, except that here the O, 0, 0, 0, are only Said two hundred times. The Preces here are : — V. We pray Thee, O Lord, for — R. Indulgence. V. Let us be reconciled to the Father by — R. Indulgence. V. Let it confirm us in the grace of Christ ; — R. Indulgence. V. Let it conform us to the Holy Ghost ; — R. Indulgence. V. Let it purge away famine and peftilence ; — R. Indulgence. V. Let it give healing to the fick ; — R. Indulgence. V. Let it reftore captives to their country ; — R. Indulgence. V. Let it temper the changes of the atmofphere ; — R. Indulgence. V. We befeech Thee, O Lord, for — R. Indulgence. The " Third Indulgence" is of the Same character, the 0, 0, O, O, being, however, Said only one hundred times. TheSe Preces are among the mojt curious that any ritual can Slow ; and, as Such, it may not be difpleaSing to the reader to have had them preSented to him. But we hajten to a more important Subject, that of Bene dictions ; and here we have chiefly to Speak of thoSe in the Mozarabic Offices. In the Liturgy of that Church, every fe- parate mafs has its benediction, varying with the occafion, di vided into three claufes, as Symbolical ofthe Blejfed TRINITY. Thus, for example, on Maundy Thurfday : — Christ, the Lord, Who vouchfafed to be betrayed for the falvation of all, Himfelf* enrich you with the gift of His grace.—/?. Amen. And He, * The peculiar ufe of Ipfe in the Mozarabic prayers, in places where it re tains in only a very modified fenfe its original force, reminds one ofthe fimilar employment of avric in the Greek Liturgies : where it can hardly be tranflated. Beneditlions. 87 Who by the morfel of bread betrayed His betrayer, caufe you to be well pleafing to Him by the participation of this bread. — Amen. And He, Who vouchfafed to-day to wafh the feet of the difciples, cleanfe you from all iniquity, and give you a portion among His faints. — Amen. Through thy mercy, O Lord God, Who lived: and reigned, world without end. Or take another example, that on Eajter-day : — The Lord Jesus Christ, Who, after He had died for the falvation of the world, rofe again from the dead on this day, mortify you by His refur reciion from all guilt. — R. Amen. And He Who, by the tree ofthe Crofs, deflroyed the dominion of death, give you an inheritance in life eternal. — R. Amen. That ye, who celebrate in the prefent world the day of His re furreciion with great joy, may merit the companionfhip of the Saints in the heavenly region. Through Thy mercy. Or again, take the Afcenjion Benediction : — Jesus Christ the Lord, Who, when about to return to heaven, be queathed peace to His difciples, preferve that peace whole and undefiled in you. — R. Amen. And give to you to be your guard, the holy angels whom He chofe to be His own efcort. — R. Amen. That, He being your guide, ye may thither afcend by faith, where ye hope to be carried for your eternal reft. — R. .Amen. Through Thy mercy. -There are examples, however, in which the Benediction eon jijts of five, injtead of three members. Such is the following for Eajter Monday : — Let God arife amidd you, and let all your enemies be fcattered. — R. Amen. So that ye, putting off the garment of the old man by the putting away your crimes, may put on newnefs of fpirit with beauty of virtues. — R. Amen. And He Who conquered death by His own death, defend you from the power of the fecond death. — R. Amen. And He Who by His refur reciion gave life to the world, deliver you from prefent and from future evil. — R. Amen. That ye, who have received the hope of refurreciion by Christ the Vicior, may alfo inherit, through the gift of the fame, an eternity of beatitude. — R. Amen. Through Thy mercy. The Benedictions in the Mozarabic Breviary are of the fame form. Take, for example, this, — on Wednefday in the firft week of Advent : — V. Our Redeemer and Lord, Who, by being born in the flefh, took away from us the yoke of the law, accomplifh in us the benefits of His goodnefs. — R. Amen. V. And He Who took from us that which might agree with His own Divinity, give us, of His own, that which He may reward in us. — R. Amen. V. That we all, who welcome thefe joys of His Firft Advent with happy devotion, may, in the time of His Second Advent, rejoice with all His faints. — R. Amen. Through Thy mercy, &c. And now, before we conclude, let us clajjify the varying Col lects of the Roman, Mozarabic, Ambrofian, and Gallican Litur- 88 Tabular View of Liturgies. gies, So far as they are capable of being paralleled with each other. With thefe we may as well take the other changeable portions of the Service, So as to make our table the more com plete. Roman. ambrosian. Mozarabic. Introitus . . . Ingrefia Ad Miffam Collecl .... Oratio fuper Populum. . Oratio . Sometimes Prophecy Prophecy Prophecy. Pfalmellus Pfillendo Epiftle . . Gradual, (fometimes Sequence) . . Gofpel .... Nicene Creed Offertory. . EpiftleAlleluia, or Cantus. . . Gofpel Antiphona poft Evangelium , Oratio fuper Sindonem . . Offertory Nicene Creed. Oratio fuper Oblata Epiftle Gofpel Sacrincium. MMa.Alia Oratio. GALLICAN. Antiphona.Prefatio. Prophecy.Pfalmus Refponforius. Epiftle. Gofpel. Ante Nomina. Poft Nomina. Secreta Poft Nomina Ad Pacem. Prefatio .... Prefatio Illatio Conteftatio. Poft San£his° . . Poft Myfterium. Poft Pridie. Communio . . . Confra&orium Ante Orationem Dominican). Tranfitorium Ad Orationem Dominicam. Poft Communio Poft Communio Prayer Benedi&ion . Prayer. Poft Orationem Dominicam. Benediction. We have thus, according to the bejt of our ability, given a jhort account of the theory of Collects, and of the other prayers which form fo prominent a part of Church ritual. The reader mujt remember in this, as in former papers on kindred Subjects, that treatiSes, each of which might well fill a volume, have here to be comprejfed into the limits of a Jhort paper. The briefejt pojfible notice has to be taken of details which, if purSued at length, would be far more interejting, as well as far more in- jlructive. In fact, we wijh rather to point out to the reader what is worth his Jtudy, than profeSs to lay before him the reSults of our own. We are bound to acknowledge the great aJJijtance which in this and other papers we have derived from the invaluable library of the Rev. W. J. Blew ; without which it had been im- pojfible for us to Jludy many of the rare books which in the courfe of our invejtigations it has been necejfary for us to quote. The value of the library itfelf can only be exceeded by the courtefy with which its contents are placed at the dijpojal of Scholars. BrinB- ~%X* r^l HP mm Wfflffl III. THE BOLLANDISTS.* T was the Seventeenth Sunday after Trinity, and a glorious autumn afternoon. The faShionable world of Brujfels was airing Itfelf in the Rue Royale ; the bells of Some of the parifh churches were chiming for veSpers ; when the writer of the preSent article rang — he confejfes, with Some what of a trembling hand, — at the outer door of the Convent of S. Michel, and inquired whether Father Tinnebroek were at home. The anSwer was in the affirmative ; and in another minute he found himSelf in the Bollandijt HouSe. What theological Scholar is there, who, on entering for the firfl time an ecdefiajlical library, does not almojl injlinctively run his eye along its goodly battalions of folios and quartos, to Jee if the fifty-Seven volumes of the Bollandijts find a place among them ? What theological Scholar is there to whom that quaint frontiSpiece, the little angel tearing a roll from the mouth of Time, Truth kindling a torch by her mirror, and Erudition pointing upwards to the Church, who Smiles as jhe receives another volume of the Acts of the Saints, — to whom thoSe two rivers of Italic print, divided and meted out by capital margin letters, as by milejlones, — to whom the concatenated Jide notes, as interejting as a hijtory, and as brief as an index, do not recur, when we Speak of the Bollandijts ? What theological Scholar is there to whom the names of Papenbroch f and HenSchenius, of Stiltinck and Sollerius, are not familiar as houSehold words ? But how and where that enormous work, that everlajting heritage to the Church, was carried on day after day, year after * Etudes fur la Collection des Acies des Saints, par les RR. PP. Jefuites Bollandiftes. Par le R. P. Dom Pitra, Moine Benediciin de la Congregation de France. Paris, 1850. f Properly Papenbroek : but we follow the ufual fpelling. cjo Heribert Rojweyd. year, century after century, few that have uSed it have perhaps troubled themSelves to inquire : and few that have inquired have been able to obtain any Satisfactory anSwer to their quejtions. Dom Pitra, the well-known Benedictine Scholar of SoleSme, has given a Jketch of the progreSs of the work in the volume now before us. It is brief indeed, for of the 340 pages which compoSe his Jketch, a third part is taken up with an account of previous hagiographies. Nor are the hijtorical details well arranged or clearly Set forth. Still, the importance ofthe Subject, and the learning of the writer give a deep interejt to the volume. We propoSe briefly to relate the annals of the Bollandijl under taking, availing ourSelves of our author's labours as we go along. Towards the end of the Sixteenth century, Heribert RoSweyd, a Priejl of the great Company then in the height of its repu tation, conceived in the Library of the reformed Monajlery of Notre Dame-de-Liejfies the idea of a complete Series of the Acts of the Saints. Of an iron conjtitution both in body and mind, he would jujl finifh a few trifling works on which he was then engaged, — his Lives ofthe Fathers, his Lives of the Virgins, his Hermits ofthe Thebais, his editions of Tertullian, Lactantius, Minucius Felix, and Arnobius ; not more than four or five folios, and a few octavos ; and when he had completed his controversies with CaSaubon, Scaliger, and one or two other literary giants, — then he would really Set about his great undertaking. It was to conjijt of Seventeen volumes folio. They jhowed the pro- Spectus to Bellarmine. " What is the man's age ? " ajked the Cardinal. "Perhaps forty." "Does he expect to live two hundred years ? " was the quejtion that followed. Two hundred and forty-five years have pajfed Since then, — And ftill he lives in fame, though not in life : Sill he lives in his continuators, thoSe patient monks who, even as we write, are in their library at Brujfels, toiling on at the fifty-eighth volume of the Ada, and the 24th day of Octo ber. Like Columbus, RoSweyd was the dijcoverer of a new world ; like Columbus, his name is not that by which the region diScovered by him is known. He began his gigantic toil in 1629. He had Scarcely commenced it when Bois-le-duc was taken by the Dutch army, — the JeSuits expelled, — and their precious library expoSed to ruin. RoSweyd flew to the fpot. He expoSed himSelf to the autumn malaria, and while weakened in his health was called to ajjijt a Sufferer in the laSt Sage °^ typhus. And thus, injtead of writing the Acts of the Saints, he went, as we may piouSy believe, to Jhare their glory. The Spirit of Elijah rejted upon Elijha. John Bollandus,by Bollandus adopts Henfchenius. 91 birth a Limburger, had earnejlly entreated a place in the China Mijfion, and had afpired to a fellowjhip in the China Martyr doms. He was referved for another toil. In the thirty-fourth year of his age, he was prefented by the Company with the materials, and ordered to undertake the work, of Rofweyd. He began to foe Something more than his predecejfor of the magnitude of the undertaking. The enormous mafs of correfpondence, — the ex- penSe of procuring the Proper Offices of every Church of Chrijten- dom, — the ranSacking the archives of every monajlery in Europe. But he was not terrified. " When I have finijhed thework," Said he, " then I jhall give Some account ofthe Doctrine of the Saints." He determined, however, to begin with an entirely new plan : to incorporate the original Acts with the notes,— to follow the order of time, not of dignity, and to take the Roman Martyr- ology as his guide. He laboured Singly and courageously for Six years : and then he called for help. GOD font the means. The JeSuits' HouSe at Antwerp, where Bollandus wrought, was poor. Dom Luytens endowed it with eight hundred florins for the income of a Second hagiographer. Bollandus's choice was Soon made. It fell on Godfrey HenSchenius, a cool, calm, penetrating JeSuit. Afterwards, as if by inSpiration, he induced Daniel Papenbroch, then a lad of fourteen, to enter the Same Society, and devote his life to the fame purpoSe. As January was then thought to be nearly complete, Bollandus requejted his coadjutor to commence with the Life of S. Aman- dus, for the Sixth of February. In time it was finijhed, and its completion is a BoUandiJt epoch. Eighty-eight folio pages of cloSely printed double columns ; a previous commentary in twenty-two chapters, unravelling the ob/cure annals ofthe Seventh century with an acuteneSs almojl Superhuman, and a labour almojl heroic ; five original lives, Some inedited, collations, and notes, Six appendices, — the whole field of each page Spotted with dates, as a meadow with daiSies, and above all the pleaSant jlream of marginal notes curling along the Side of the page, and refrejliing the weary eye, — it was beyond all that Bollandus had conceived pojfible ! What the pupil had done, the majler deter mined to equal. He recafl the whole of January; an act of humility as well as of labour that rendered him worthy to give his name to the work. Sixteen years of continued toil, and, in 1643, January ap peared, in two volumes. Europe rang with the praiSes of its 1 1 70 Saints. The great Vojfius had denied the verity of the acts of S. Antony. He read, and, Protejtant as he was, was convinced, and promiSed to retract in his next volume. And right faithfully and Scholarly he kept his word. Chriflina of 92 The firft Four Bollandijts. Sweden, jtill a Lutheran, read of S. AnSchar, the Apojlle of the North, and was delighted. Cardinal Bona beSought GOD to lengthen the life of Bollandus to the extreme limits of human existence. Fifteen years more, and February came forth in three volumes, with 13 10 Saints. And thenceforward, till the temporary Supprejfion of the JeSuits, through good report, and (as we Jhall foe) through evil report alfo, the Bollandijts held on their way through fifty-one volumes. We give their names in a note,* correcting fome obvious errors of Dom Pitra. In the meantime, as if almojl by inSpiration, Bollandus had First Series. Names. John van Bolland . Godfrey Henschen Daniel van Papenbroek Daniel Janninck Francis Baerts . John Baptist du Sollie John Pien William Cuypers Peter van den Bofch . John Stiltinck John Limpen John van de Velde Conftantine Suyfkene John Perier Ui'ban Stycker . John Cle . Cornelius de Bye Ignatius Huben . James de Bue Jofeph Ghefquiere John Baptift Fonfon Can. Reg. Anfelm Berthod Beneditl. Siard van Dyck Prsmonft. Cyprian van de Goor Pramonft. Mathias Stalz Pramonft. Birth. 159616001628 1650 16511669 1678 168616S9 17031709 ? 1714 17111717 1722 1727 17371728 1731 Commencement of Labours. 1631 16351659 1679 16811702 1714 17201721 J737 1 741 1742 1745 " *747 1751 J753 1772 1772 17761792 Cemon from Labour and Death. + 1665 + 1681 + 1714 + 1723 + 1719 + 174° + 1749 + 1741 + 1736 + 1762 1750, + ? + 1747 + 1771 + 1762 + 1753 1760+1800 1789 + 1801 + 1782 1794+18081794+1802 Second Series. Work fufpended in 1794. Jofeph van der Moere- jofeph van Hecke Benjamin Boffue Vicior de Buch Antony Tinnebroek Third Series. -Retires 1847. Collaboration. Years. 34 46 55 44 38 3835 21 15 25 9 5 2615 2 7 17 Vols. 8 H¦9 Ii, 10 12H11 7 11 3 2 11 71 3 6 4 6 6 The firft Four Bollandifts. 93 fixed his eyes on Daniel Papenbroch, who thenceforth gave up himSelf and his whole property, which was confiderable, to the work. Bollandus himfelf laboured at it for thirty-four years ; Henfchen for forty-fix ; Papenbroch for fifty-five. And with the latter it was that the travels, correspondence, controversies, and persecutions of the Bollandijts began. For the complete forma tion of the whole agency by means of which every monajlery in Europe Sent up its own legends, Papenbroch may claim the chief praiSe ; and in this SenSe the verSe is true — Quod Rofweydus prepararat, Quod Bollandus inchoarat, Quod Henfchenius formarat, Perfecit Papenbrochius. Let us deScribe the preSent Bollandijl Library as we Saw it on that Sunday afternoon. There were three not very large rooms, ' of which the central one contained the greatejl treaSures and formed the chief workjhop. Round the walls, every known biography of a Saint ; hundreds of the rarejl mijfals and brevi aries, hymnals, and martyrologies. Then in the centre of the room a large counter-like erection, Serving as a table, but alfo fitted with drawers, each drawer numbered with one day of the then unfinijhed BoUandiJt year, beginning from October 17. When any of the Bollandijts happens to meet with a pajfage which may be ufeful in the hiStory of a future Saint, he makes a reference on a Separate piece of paper, and puts it into the drawer of the day on which that Saint will occur. Thus we remember that, while we were running over a proof-jheet of the fifty-jixth volume with Father Tinnebroek, a reference to Saint Cecilia occurred. Immediately he took one from the file of papers provided for the purpoSe, made a reference to the page, and put it into the drawer for Nov. 22. Twenty years hence the then BollandiSts will make uSe of it. In 1660, HenSchenius and Papenbroch fet forth on their firfl literary journey. Catholic and Protejlant librarians vied in doing them honour. They gleaned a life bere, a fequence there, a pro per office in this church, a pajjion in that : at Wurzberg they beheld the GoSpel tinged with the blood of the martyr S. Kilian ; at Bamberg they venerated S. Henry of Germany, and his Virgin EmpreSs S. Cunegunda ; at Eichjtadt, they lijtened to the legend of the Irijh S. Walpurga, at Augjburg to that of the glorious penitent, S. Afra ; at Eiligen they vifited the tomb of S. Hilde- gard ; at Munich, Peutinger the librarian, welcomed them as brothers ; at Afchaffenburg, they revelled eight days in the three halls full of charters which Father Garmaus had heaped together: at Saint Goar, and Bamberg, and Worms, they Supped at the 94 The Tours of the Bollandifts. electoral table. Papenbroch in his letters gives the mojt per fect picture of enjoyment conceivable, (the fiery trial was for after years ;) he luxuriates, he revels, he runs riot in his de scription ; — nothing comes amiSs ; he tells how proud the Sacrif- tan of Mayence is of the dujt of the Cathedral, becaufe it was older than the Reformation ; how they dined with a very apo- Jtolical dean, where there were thirty-fix covers, and twelve men Servants, and where they drank BoUandus's health in hock 120 years old ; how they teaSed HenSchenius by making him Seep in Luther's bed at Worms ; how very SurpriSngly venerable Papenbroch looked in the chaSuble of S. WitegiSus at Mayence ; how HenSchenius, who had never feen a mountain, was frightened out of his wits in the defcent of the Alps, and lay like a heap at the bottom of the carriage. And at lajl they came to Italy. They revelled, by turns, in the libraries of Verona, Padua, Venice, Ferrara, Bologna ; and fo they advanced on their pilgrimage to Rome. Alexander VII. received them as brothers. Orders and briefs opened every door, and unrolled every MS. Shortly after their arrival, one who had the greatejl means and the bejt will to help them, Luke Holftein, librarian of the Vatican, was called from the world. Short as had been his intimacy with HenSchenius, he it was whom the venerable Scholar choSe to receive his confejfion, and to ajjijt him in his agony ; and his lajt words were, Padre Hen- fchenio ! But the other chiefs of eccleSiajtical literature, Kircher, and Ughelli, and Ciampini, Supplied his place. For nine months they employed Six amanuenSes. Papenbroch Sometimes purfued his tajk from two in the morning till nightfall. Ughelli gave the Bollandijts two folio volumes of notes, dejtined for his Italia Sacra. The Oratorians entrujted them with the MSS. of Baronius. EcchelenSis tranjlated the Syriac Acts of the Saints. The Abbe Albani, afterwards Pope Clement XI, played the part of a humble copyiSt ; better fo employed than in the composition of the Unigenitus. The fame triumphal pro grefs attended them everywhere. To Naples, to Monte Cajfino, the Abbey of Abbeys, to Florence. Thence over the Alps to the Grande Chartreufe, Cluny, Citeaux, Dijon, Paris, and fo to Antwerp. That was the firft hagiological journey of the Bol landijts. Janning and Baerts afterwards in Aujtria and Hun gary, Cuypers in Spain, laboured in the fame caufe, and with the fame fuccefs. Yes, — it was all for that noble library, — the glory of the Latin Church. There is a view of the facade in the firft volume of March. There were then twelve cafes, each in thirty fubdivifions, the former the months, the latter the days. TheSe were for the The Bollandift Library. 95 acts, printed or MSS ; the rejl was for general hijtory. There, as a century rolled by, came in the great works of the hijtorians of the Church, Baronius and Raynaldus and the Calviniftic tomes of the Magdeburg Centuriators ; and Ughelli' s Italia, and Henry Warton's Anglia Sacra ; and the Gallia Chriftiana of the Sammarthani, and the Germania Sacra of Hanfiz ; and the FranciScan Annals of Luke Wadding, and the Benedictine Hijtory of Yepez, and the Origins of the Canons Regular of Pennotti, and Cajtillo's Dominican Order, and the countleSs Hijlories of Abbeys, of Bijhoprics, of hoSpitals. But more glorious Jtill was the collection of Mijfals and Breviaries, of Hymnals and PaJJionals, of Martyrologies and Lectionaries, of Sacramentaries and Rituals, of Graduals and Sequentiaries, of Antiphonaries and Sanctorals. There were thofe glorious folios ; rough in their yellow hogjkin, and clamped and knobbed with wrought iron, and dotted down the face with the well-thumbed finger-holds ; with their illuminated initials, and flowing mar gins, their quaint abbreviations and lovely letters : there were the fcarcely lefs valuable incunabula— as the Germans call the printed books of the fifteenth century ; — there were the produc tions of printers fuch as John Scheffer at Mayence, or Peter Lichtenjlein at Venice, or Wynkyn de Worde in Wejlminjler, or Conjlantine Fradin at Narbonne, or William Merlin at the Jign of the Savage Man at Paris, or George Stuchs at Nurem berg. Europe poured in her treafures from every primatial ufe : Toledo for Spain, Vienne for France, Braga for Portugal, Sarum for England, Aberdeen for Scotland, Spalato for Dalmatia, Cracow for Poland, Cologne and Salzburg for Germany, Upfala for Sweden : the Ambrofian rite and the Milanefe commentators, — the Mozarabic office and its Spanijh rubricians, all hajlened as into a treafury for the glory of the Saints, all went to fwell the twelve thoufand volumes ofthe Bollandine Library. Tbere Bollandus, after correcting a proof, wasjlruck with palfy ; — there Henfche- nius died in the midjt of his labours : there Papenbroch, blind, and in the eighty-fifth year of his age, jlill prayed and laboured and directed. But the Bollandijts had been unworthy to write of the glory, had they not been called to a Jhare in the Suffering, ofthe Saints. Of all their controversies, that with the Carmelites was the mojt dangerous : it perilled their honour, it impugned their veracity, it threatened their very exijlence. Papenbroch wrote, and proved, that the Prophet Elijah was not the founder ofthe Car melite religion. The order flew to arms. The Acts were denounced at Rome. Papenbroch combated by learning, Jan- ning by his preSence in the Papal Court. In 1695, the Spanijh g6 The later Bollandifts. Inquifition condemned the whole work : and earnejtly as Papen broch prayed and laboured for its reverSal, there, on the very doors of the BollandiSt library, hung the decree, declaring the Acta offenSive to pious ears, fufpeSed of herefy, and even here tical. Clement XL was appealed to by the memory of his early labours in the Vatican to interfere. He did interfere, but too late. Papenbroch died, Jtigmatized by the inquiSition as a heretic, in 1714, and the condemnation was retracted iii 1715. Yes, and the later BollandiSts had a glorious revenge : fuch a revenge as befitted the Annalijts of the Saints. The Carmelites had cruelly perSecuted them, and they, in the 54th volume, the firft of the New Series (1847) devoted Jix hundred folio pages to the glory of the Carmelites, S. ThereSa. Van de Moere began and ended his labours on that one Saint. HenSchenius and Papenbroch Sept with their fathers ; and for Sixty years after the death of the latter, the Bollandijts purfued their labours. It cannot be denied that the plan increased and altered as it went on. For example, the thirty-one days of January had been comprifed in two volumes ; in the latter part of the feries, three or four days were frequently found enough for one. Again, frejh difcoveries and more extended refearches de tected miftakes, new collaborators brought new opinions ; and on fome points of no fmall importance, for example, the foundation of the See of Antioch, the Acta twice altered their fentiments. And now the work had reached the fifty-firjt volume, and the beginning of October, when on the 20th of September, 1773, it was put an end to by the Bull of Clement XIV. for the Jup- prejfion of the JeSuits. Cle, the retired leader of the Bollandifts, was confined for two years. A committee was appointed to difcufs the quejtion of the con tinuance of the work. At length, Maria Therefa accepted the offer of the Abbat of Caudenberg, and the perSecuted hiftorians of the Saints transferred themfelves and their precious library thither. But an Imperial Order forbade them to add any com mentary to the Acts, compelled the publication of a volume yearly, and commanded the completion of the work in ten years. The Abbey of Caudenberg was Supprejfed in 1780, by the Erajlian JoSeph ; and the Survivors of the BollandiSts were transferred to Brujfels. Finally, Buseus, with the poor relics of the library, was received in the Abbey of Tongerloo ;— and there he formed five new Hagiographers, FonSon, Berthon, Van Dyck, Van de Goor, and Stalz : one a Canon Regular, one a Benedictine, three PraemonftratenSians. The French Revolu tion broke out ; infidelity was poured over Europe : but this, the Second Series of 3ollandijls, purSued its labours for fos®. The fifty-eighth Volume. 97 years, and produced two volumes. The fifty-third appeared in May, 1794; and on Dec. 6, 1796, the Abbey of Tongerloo was fupprejfed. The five hagiographers were driven forth like their brethren, and, to human eyes, the work feemed at an end. In 1800, Napoleon fet on foot a commifjion to inquire into the pojjibility of continuing the Aita. In 18 10 a report ap peared, jtating the defirableneSs of the continuation, but naming two Signt difficulties ; — the want of Acts, and the want of Hagiographers. It was SuppoSed that the unique library had perijhed, and that the printed portion and MS. of the fifty-fourth volume were irreparably loft. It was not fo. The peafants of Tongerloo had been their faithful guardians ; and in 1825, William I. King of Holland, difcovered and Seized them. Here again we trace the finger of God. The King divided the library in two ; the printed works, which, however valuable, might be replaced, went to the Protejlant Hague : the MS., inejtimable, and unique, remained in Catholic Brujfels. The Belgian revolution broke out. Belgium became inde pendent. The chambers voted the Alia a national work ; decreed them to the re-ejlablijhed JeSuits ; and in January, 1837, the company accepted the charge. It is pleaSant to think that one of the ancient Bollandijts, Cyprian van der Goor, lived to foe the work re-undertaken and prospering, before he uttered his Nunc dimittis. It took ten years to create the library, and the correspondence, and in fact, the Sdence. The fifty-fifth volume, containing the fifteenth and Sixteenth days of October, appeared in 1847, tw0 hundred and two years after the publica tion of the firjt. It contains, as we have already faid, the mojt elaborate biography that has yet appeared in the Acta, the life of S. Therefa. The prefent Bollandijts are fathers Jofeph van Hecke, Ben jamin Bojfue, Victor de Buch, and Antony Tinnebroek ; father Jofeph van de Moere, the author of the life of S. Therefa, having retired. The lajt volume which they have publijhed is the 58th — the loth for October. This is the fourth volume ijfued by the New Bollandijts. There, then, we leave theSe pious hijlorians to their labour. Sixty-eight days jtill remain for them. We may trujt that now, unrejtricted by war and revolution, the work will proceed to its doSe ; but the grandfathers, Say the Bollandijls, are not yet born of the men who jhall foe the final completion of the Afta SanStorum. H IV. KALENDARS. IE are about to fpeak of Church Kalendars; as we have lately done ofthe greatejl commentators on the Kalendar. Now we propofe to enumerate the different divifions of Fejtivals in various branches of the Church, and we will begin with _ the Eajt. In the Conjlantinopolitan Church, Fejtivals are divided into three dajfes— Great, Middle, and Little. Great Fejtivals are divided into three Sections — I. EaSter, which Jtands by it/elf. 2. Twelve principal Feajts ; namely, Chrijtmas Day, Epi phany, Purification, Annunciation, Palm Sunday, AfcenSion, Pentecoft, Transfiguration, Repoje of the Mother of GOD, Nativity of the Mother of GOD, Exaltation of the Holy Crofs, Presentation ofthe Mother of GOD. 3. Fejlivals called Adodecata, or, in Slavonic, Nedvana- deSiatiia, as not being equal in honour to the Twelve. Thefe are : Circumcifion, Nativity of S. John Baptijt, SS. Peter and Paul, Decollation of S. John Baptijt. All thefe are marked with 0. J Fejtivals of the Second Clafs are divided into two Sections— 1. Thofe in which the Office is not entirely of the day, but which have at Lauds an additional canon, in honour of the Mother of GOD. Thefe days are— January 30, SS. Bafil, Gregory, and ChrySoJtom ; April 23, S. George ; May 6, S. John the Divine; November 13, S. John Chryfoftom; Dec. 5. S. Sabbas ; Dec. 6, S. Nicolas of Myra. Thefe are marked ^ J J The Kalendar of the Eaftern Church. 99 2. Middle Fejtivals of the Second Clafs have the Polyeleos (Pfabn cxxxvi.) at Lauds. Thefe are the days ofthe Apojtles, except as above : great doctors or wonder-workers, and certain " God-bearing " fathers, as S. Simeon Stylites. They are marked 4- . 3. Little Fejtivals have two dajfes. 1. Thofe which have the Great Doxology (as have all the preceding) at Lauds, and are called Doxologifed Feajts. They are marked.-.) in red ink. 2. Thofe which have not the Doxology : they are marked thus, . •.) in black ink. It is not necejfary to dwell at any length on the Armenian Divifion of FeStivals. Briefly, it conSJts of four dajfes — 1. Eajter and Epiphany. It is well known that the Armenian Church has no fuch Fejtival as Chrijtmas. 2. Thofe which form the remainder of great Feftivals in the Orthodox Church, together with the days of S. Gregory the Illuminator, the Apparition of the ONLY-BEGOTTEN SON at Etchmiadzine ; the Martyrdom of S. Hripfime ; that of S. Gaiane ; and perhaps one or two others. 3. This is almoft the Same as the Second Eaftern ClaSs ; and, 4. As the Third. But we mujt remember that the various Saints of the Con- Jlantinopolitan Fajti are named, not in the mere formal proSe of the weft, but each in a Jtichos of two or more verSes ; and theSe uSually contain " a pun, punnet, or pundigrion, " to adopt Southey's dajfification of paronomafiae. They are to be found in the Mensea, after the Sixth Ode of the Canon for the Day, and before its Menology. In the year 1727, it pleafed a Leipfic fcholar, by name Urban Godfrey Siberus, to make a collection of theSe jtichoi, and to accompany them with a mojl barbarous Latin verjion. The book, which is not very com mon, makes a convenient Breviate of Eajtern Saints, for thoSe who are not deSrous of going very deeply into the Subject. Little as Such punning verSes Seem to promiSe, they are fre quently not without their beauty. It is difficult, from their very nature, to tranflate them in a way which jhould be intelligible to any but to him who can equally well comprehend the original Greek. But, in fome injtances, fuch a verjion may be pojfible. Let us take an example or two — Christ came that He might kindle fire on earth : And in thatfire was Xene's heavenly birth. (Jan- 18.) That Mayfimas, in Syrian hymns who fung, Now fings with Angels in the Angels' tongue. (Jan. 23.) ioo Kalendars : Roman and Parijian. Thy Polycarp, O Word, who dies by fire, Brings forth much fruit to Thee upon the pyre. (Jan. 26.) The tyrant, Chares, may cut off thy feet : But not the lefs thou haft'ft thy Lord fo meet. (Jan. 28.) Amid the fheepcotes Blafius dwelt of old : His home is now within the heavenly fold. (Feb. 3.) Lo ! Baptus and Porphyrius yield their life, Baptized with purple in the Martyrs' ftrife. (Feb. 10.) Eulogius finds the Monarch of the fkies, And greets Him with the Martyr's eulogies. (Feb. 13.) Not water doth Eudocia,* as of yore, To Thee, O Saviour ! — but her life-blood pour ! (Mar. 1.) This may Suffice as a Specimen ; but many of theSe com- poStions are of a yet far inferior kind. That our LORD, for example, was Ruler of the ttoaoc, while He vouchsafed to ride on the mm'hoc. (The Englijh reader may conceive the wretched- neSs of the pun, by a like play on the words pole and foal.) We now proceed to the Wejtern arrangement of Feajts. The Roman clajjification of Fejtivals is this : — Double of the Firft Clafs. Double. Double of the Second. Semi-double. Greater Double. Simple. The Parifian diSpoStion is as follows : — Annuals. Leffer Doubles. Greater Solemns. Semi-doubles. Leffer Solemns. Simples. Greater Doubles. Thus adding another claSs to the Roman. Of different Mediaeval arrangements we may principally notice theSe : — A. That which prevailed in many early Kalendars of Reli gious Orders, though afterwards by the Same Orders dropped. Triple. Leffer Double. Leffer Triple. Simple. Double. In which, Triple nearly anSwered to the Roman Double of the Firjt ClaSs, and Leffer Triple was fomewhat more confined than Double of the Second. We have feen this arrangement in early Cijlerdan, Carthufian, and Praemonjlratenfian books. One of the moft glorious Kalendars we ever Saw, at Nantes, which had belonged to Premontre, was thus arranged. * The woman of Samaria. Doubles and Annuals. ioi B. Again, and this Seems to have been uSual in Northern Churches, the following : — Principale. Minus Duplex. Majus Duplex. IX. Lectionum. III. Lectionum. C. And Some Kalendars of this kind inSerted Triplex between the Principale and the Majus Duplex. D. A favourite German diviSion was as follows (thus we have Seen books of Cologne, Ratijbon, Wiirzburg, Freiburg, Mag deburg, Salzburg, and others) : — Summum (others call it Dominicale). Simplex IX. Leftionum. Duplex. Officium. Colleaa. The two latter titles meaning that on the day Specified by them in the one caSe, Collect, Introit, and Pojl Communion, in the other Collect alone, were ofthe Fejtival. Before we proceed, we cannot but exprefs our SurpriSe that no work has ever yet been devoted to a Clajfification of Mediae val Mijfals and Breviaries after their families. Now that every part of Europe is fo eafily accejfible, ten or fifteen years' labour might accomplijh that which, in former centuries, could hardly have been brought to paSs by the devotion of a life. Now, taking the PariSan and Roman Kalendars as our model, let us examine which Saints' Days form their highejl clajfes. Roman. Paris. Doubles of the First Class. Annuals. Chriftmas. Eafter. Epiphany. Whitfun Day. Eafter Day. Chriftmas. (Maundy Thurfday till Eafter Affumption. Tuefday inclufive). Patron Saint. Afcenfion. _ „ Whitfun Day. Greater Solemns. Whitfun Monday. Afcenfion. Whitfun Tuefday. Corpus Chrifti. Corpus Chrifti. Dedication. S. John Baptift. Epiphany. SS. Peter and Paul. ( Purification. Affumption. Annunciation. All Saints. Nativity B. V. M. Dedication of the Church. All Saints. Feaft ofthe Patron Saint. SS. Dionyfius and Rufticus. 102 Saint John Baptift. Doubles of the Second Class. Every Feftival of an Apoftle. S. Mark. S. Luke. Purification. Annunciation. Nativity. Conception. Vifitation. Circumcifion. Name of Jesus. S. Stephen. Holy Innocents. S. Jofeph. Holy Trinity. Invention ofthe Crofs. S. Lawrence. S. Michael. Lesser Solemns. Trinity Sunday. The Secondary Patron. Circumcifion. S. John Baptift. SS. Peter and Paul. Greater Doubles. Eafter Monday. Eafter Tuefday. Whitfun Monday. Whitfun Tuefday. Low Sunday. Oflave of Afcenfion. Corpus Chrifti. Feftivals of Apoftles and Evan- gelifts S. Michael. It will be proper to make fome obfervations on thefe Saints' Days. And, in the firft place, the Roman comes nearer to the Primi tive Calendar than even the Parijian, in excluding Candlemas, the Nativity of the Blejfed Virgin Mary, and the Annunciation from the highejl clafs of Fejtivals ; for (manifejtly) the Parifian Annuals and Greater Solemns together make up the Roman Doubles of the Firjt Clafs. In the latter, S. John Baptift, SS. Peter and Paul, Ajfumption, and All Saints, are the only fefti vals of faints which occupy fo high a place. S. John Baptift. Let us compare the various offices of this Great Saint. In the Gregorian Mijfal, there were two Majfes on this Feftival ; * and, it Jeemed, in the former of theSe Alleluia was not Sung, with reference to the Nativity having taken place under the old law ; in the Second MaSs it was employed to Sig nify the commencement of the new Kingdom by the Saint. The Roman EpiStle is ISaiah xlix. i — 7. They point out how " jharp" a " Sword" John indeed was, when he uttered that proclamation, " O generation of vipers, who hath warned you to flee from the wrath to come ?" And then, " That hath formed me from the womb to be thy Servant," well agrees with the Sanctification of John, even from his mother's womb. But Several of the German Mijfals had the Gofpel of our own Prayer- book, " Comfort ye, comfort ye my people ;" and this was the Gallican uSage. The Mozarabic Prophecy is the Roman Epif tle : its Epijtle we do not fo well underjtand — Galat. i. 11-24— * Durand. lib. iii. cap. 38. S. Alcuin. de Divin. Offic. cap. 30. Hug. de S. Vicf. lib. iii. de Offic. Eecles. cap. 6. Saint John Baptift. 103 unlejs it be from the mere phraje, " GOD, who jeparated me from my mother's womb." The Gofpel is everywhere the fame : the hijtorical narrative from S. Luke. The Creed is not faid ; and that with the beautiful Symbolical reafon, " He that is leajt in the Kingdom of Heaven is greater than he." If we turn to the Breviary, we find the firjt three Roman lejfons from Jeremiah i. 1 to end ; the fecond three from the homily of S. Augujtine (20) on the fame Fejtival ; the third three, from the commentary of S. Ambrofe on the Gofpel. The firjt Jix, in the greater part of the German Breviaries, are from a homily of S. Maximus : the lajt three from the commentary of V. Bede on the Gofpel. The firjt Jix in the Aberdeen from a homily, we know not of what faint ; the lajl three as the Roman. In the Parijian, the firjt three from " the occurring Scripture ;" the next three, a fermon of S. Augujtine (not that in the Roman) ; the lajt three as the Roman. Now we think that we can fcarcely give a more ufeful praxis on the various theories of Refponfe, than by a comparison of thofe from the lejfons. Roman and German (generally). 1. R. There was a man fent from God, whofe name was John ; * the fame came for a wit nefs, to bear witnefs of the Light, that he might prepare a perfeci: people for the Lord. V. John was preaching in the wildernefe the baptifm of repentance. The fame. ABERDEEN. 1. As Roman, Paris (modem). 1. R. Elizabeth conceived and hid herfelf three months, faying : • Thus hath the Lord dealt with me in the days wherein He looked upon me, and took away my reproach from among men. V. My age fhall be exalted in rich loving kindnefs. Thus hath. 2. R. Elizabeth, the wife of Zachariah, bare a mighty man, John Baptift, forerunner of the Lord, * who prepared for the Lord a way in the defert. V. There was amanfentfromGOD, whole name was John. Who prepared. 2. R. The Angel Gabriel ap peared to Zachariah, faying : A fon fhall be born to thee : his name fhall be called John. * And many fhall rejoice at his birth. V. For he fhall be great in the fight of the Lord, and fhall drink neither wine nor ftrong drink. And many. %, R. Mary entered into the houfe of Zachariah, and fainted Elizabeth, * and when Elizabeth heard the falutation of Mary, the babe leaped in her womb. V. Thou didft prevent them, O Lord, with the bleffings of goodnefs. And when. 3. R. Before I formed thee in the womb I knew thee, and before thou camefl out of the belly 1 fan£tified thee, * and gave thee for a prophet to the Gentiles. V. A man beloved by God, and honourable among men. And gave. Glory. And gave. 3. R. Thou, Child, fhalt be called the Prophet of the High- eft ; for thou fhalt go before the face of the Lord * to prepare His ways. V. To give know ledge of falvation unto His peo ple for the remifiion of their fins. To prepare. Glory. To prepare. 3. R. Elizabeth was filled with the Holy Ghost, and cried with a loud voice, Whence is this to me, that the Mother of my Lord fhould come unto me ? * Behold, f the babe leaped in my womb. V. Now I know that God hath bleffed me for thy fake. Behold. Glory. The babe. Nantes. R. 1. The Lord * formed me from the womb to be His fervant, that I might bring back Jacob to Him. V. God that maketh things that are not, as though they were. Formed. R. *. I am glorified in the eyes ofthe Lord, and* my God is my ftrength. Saint John Baptift. 104 V. When Elizabeth heard the falutation of Mary, the babe leaped in her womb. My God. R. 3. Let me find grace in Thy fight: * now I know that the Lord hath bleffed thee for my fake. V, Elizabeth cried: When I heard the voice of thy falutation, the babe leaped in my womb. Now I know. Glory. Let me find. Roman and German (generally)- 4. R. The Angel of the LORD came to Zachariah and faid, Re- ceiveafonin thineoldage. *And he fhall be called John. V. This child fhall be great in the fight of the LORD; for the Lord alfo is with him. And he. ABERDEEN. 4. R. His name fhall be called John 5 he fhall drink neither wine nor ftrong drink. * And many fhall rejoice in his birth. V. He fhall go before the LORD in the fpirit and power of Elias. And many. Parisian. 4. R. They made figns to his father, how he would have him called. And he afked for a writ ing table, and wrote, faying, * His name is John ; and they marvelled all. V. He fhall be called by a name which the mouth of the Lord fhall name. His name. 5. R. This is the beloved Forerunner and the Light that fhone before the Lord. * This is John, who both prepared the way of the LORD in the defert, and alfo preached of the Lamb of GOD, and illuminated the eyes of men. V. He fhall go before Him in the fpirit and power of Elias. This is John. 6. R. They made figns to his father how he would have him called : and he afked for a writing table, and wrote, faying, * His Name is John. V. The mouth of Zachariah was opened, and he prophefied, faying. His Name. Glory. His Name. 5. R. He fhall go before Him in the fpirit and power of Elias, * that he may convert the hearts ofthe fathers to the children, and the unbelieving to the wifdom of the juft, to make ready for the Lord a perfect people. V. He fhall be great before the LORD, and fhall be filled with the Holy Ghost. To make ready. 6. As in Roman. 5. R. And immediately the mouth of Zachariah was opened, and he was filled with the Holy Ghost, and prophefied, laying, Thou, Child, fhalt be called the Prophet of the Higheft, for * thou fhalt go before the face of the Lord to prepare His ways. V. Say not, 1 am a Child, faith the Lord, for whitherfoever I fhall fend thee thou fhalt go. Thou fhalt go. 6. R. The child increafed, and waxed ftrong in fpirit, * and f he was in the defert until the day of his fhowing to Ifrael. V. And the child grew, and the LORD bleffed him, and the SPIRIT of the Lord began to move him. And he was. Glory. He was. Nantes. R. 4. I will give thee hidden things and concealed treafures *, that thou mayeft knowthat I the Lord who call thy name am the Holy One of Ifrael. V. They beckoned to his father how he would have him called, and he aflced for a writing table, and wrote, faying, His name is John. That thou mayeft. R. 5. The Lord declared His falvation*. He hath remembered His mercy and truth towards the houfe of Ifrael. V. And immediately the mouth of Zachariah was opened, and he fpake and bleffed God. He hath remembered. R. 6. I will proceed to do a marvellous work among this people*, even a marvellous work and a wonder. V, And all they that heard it laid it up in their hearts, faying, What manner of child fhall this be ? — And the hand of the Lord was with him. Even a marvellous. Glory. I will proceed. Roman. R. 7. The Lord's Forerunner cometh, of whom He Himfelf teftifieth : * Among them that are born of women there is not a greater than John Baptift, V. This is the Prophet, and the more than Prophet, of whom the Saviour faith. Among. ABERDEEN. R. 7. They made figns to his father how he would have him called, and he called for a writing table, and wrote, faying, * His name is John. V. The mouth of Zachariah was opened, and he prophefied, faying, His name. Paris. R. 7. There was a man fent from God whofe name was John. * He was not that light, but was fent to bear witnefc of that light, that all might beheve through him. V. He flood up as fire, and his word burned like t lamp. He was not. All Saints. 105 Rome. R. 8. Gabriel the Angel ap peared to Zachariah, and laid, A fon (hall be born to thee, and his name (hall be called John* and many fhall rejoice in his birth. V. He (hall be great in the fight of the LORD, and he (hall drink neither wine nor ftrong drink. And many. Glory. And many. ABERDEEN. R. 8. As Roman 7. R. 9. Among them that are bom of women there hath not arifen a greater than John the Baptift, * who prepared the way of the LORD in the defert. V. There was a man fent from GOD whofe name was John. Who. Glory. Who. Paris. R. 8. John bare teftimony, and cried, faying: He that cometh after me is preferred before me, for He was before me, * and of His fulnefs have all we received. V. I awakened up laft of all, as one that gathered after the grape gatherers. And of His. R. q. He that fent me, the fame laid to me, * Upon whom- foever thou fhalt fee the Spirit defcending and refting, f He it is that baptizeth with the Holy Ghost. V. The Lord that formed me from the womb to be His fervant faith. Upon. Glory. He it is. Let us now take another example : it Jhall be the Feajl of All Saints. And firft, let us obferve what Durandus fays as to this Fef tival. After relating how, on the dedication of the Pantheon, by Pope Boniface, into the Church of All Martyrs, the firjt of May was fixed as the Fejtival of Santa Maria ad Martyres, and that this folemnity was afterwards removed to the other half year, the firjt of November, when the harvejl had been got in, — he continues thus : — Now, however, this Feftival is general to All Saints — its office is accor dingly varied. For the firft Antiphon and the firft Leftion, and the firft Refponfory, are of the Trinity, becaufe this is the Feaft of the Trinity ; the fecond of S. Mary, the third of the Angels, the fourth of the Prophets, the fifth ofthe Apoftles, the fixth ofthe Martyrs, the feventh ofthe Confeflbrs, the eighth of the Virgins, the ninth of all together. Therefore, the greateft perfon in the Church reads the firft leffon, the Biftiop, if he is prefent, or the Dean, or anyhow a prieft ; and fo, by gradual degrees, down to the boys. One of the boys always reads the eighth leffon concerning the Virgin ; the laft is read by the greateft perfon again. In many Churches, the eighth refponfory is fung by five boys having candles in their hands, before the altar of S. Mary, to reprefent the five prudent Virgins, who went forth to meet the Bridegroom. Sicardus tells us the fame thing, only adding that in fome Churches, the firjt lejfon is that from Ifaiah, " I faw the LORD fitting upon His throne" — which it is in the Roman Church at this day. We will now give fome examples of the LeJJons and Rejponfories ; and it will be found that Englijh Rituals Jtood, as always, mojt faithful to the mediaeval pattern. In the LeJJons, the Aberdeen Breviary appears to retain the old form, and gives a Jhort homily, firjt on the BleJJed Trinity ; fecondly on S. Mary, &c. ; and fo down to the end. The Benedictions alfo accord to this ; we give them here : — io6 All Saints, I. In caritate perfecla confirmet nos Trinitas Sancta. LeBio Prima de Trinitate : et legatur ab excellentiori ferfona, II. Per interceflionem fuse matris benedicat nos Filius Dei Patris. III. Ad Societatem Civium Supernorum producet nos Rex Angelorum. IV. Patriarcharum merita nos ducant ad regna celeftia. V. Apoftolorum interceffio nos jungat angelorum confortio. VI. Martyrum conftantia nos ducat ad regna celeftia. VII. San&i Evangelii Lectio lit nobis falus et proteflio. VIII. Chorus Sanclarum Virginum intercedat pro nobis ad Dominum. [And then follows the rubric : Let this Lection be read by one boy only in a furplice. And, in the meanwhile, let five boys go forth from the veftry in furplices, with covered heads and albs, and carrying lighted tapers in their hands, and let them fing the Refponfe.] IX. Sanclorum mentis mereamur gaudia lucis. The Mediaeval German Breviaries, while they agree with the Aberdeen in their legions, have no Juch arrangement of Re- jponjes. We may obferve that the objervation of Durandus, with refpefi to the ninth Rejponjbry of the Roman rite, Jhows that at that time it had not been obliterated by the Te Deum. Now let us give the Rejponfes according to different rites, taking the Aberdeen as our pattern : — ABERDEEN, (i) R. I. To the Supreme Trinity One GOD, be one Divinity, equal Glory, coeternal Majefty, to Father, Son, and Holy Ghost, * who fubdueth the whole world to His laws. V. The Bleffed Deity of FATHER, and Son, and Kind SPIRIT, give us grace. Who. (i) Thefe Aberdeen Refponfes are nearly, but not verbally, the fame as thofe in the Refpon- foriale, published by Thomafms. (Tom. iv. p. Z76.) Roman. R. 1. I faw the Lord fitting upon the throne, high and lifted up, * and His train filled the Temple. V. The Seraphim flood above it, each one had fix wings. And His train. Parisian. R. 1. We render Thee thanks, Lord God Almighty, which is and was and is to come, * Be caufe Thou haft taken to Thee Thy great power, and haft given reward to the Saints. V. All Thy works fhall praife Thee, 0 Lord, and Thy Saints mall give thanks unto Thee. Becaufe. R. 2. For Bleffed art thou, holy Virgin Mary, and moft worthy of all praife. * Since out of Thee hath arifen the Sun of Righteoufnefs, Christ our God. V. Pray for the people, propitiate for the Clergy, inter cede for the devout female fex : let all feel thy help, who cele brate thy celebrity. Since. R. 2. Bleffed art thou, Vir gin Mary, Mother of God, who didft believe in the Lord : the things are accomplifhed in thee which were faid of thee : behold, thou art exalted above the Choirs of the Angels. * Intercede for us to the Lord out God. V. Hail, Mary, full of grace, the Lord is with thee. Intercede. R. 2. Then was given unto the Angel much incenfe, that he fhould offer it with the prayers of all Saints upon the golden altar which was before the throne. * And the finoke ofthe incenfe afcended up before Gov out of the Angel's hand. V. The eyes of the Lord are over the righteous, and His ears are open unto their prayers. And the fmoke. R. 3. Thee, Holy Lord, all the Angels praife on high, fay ing, * Praife and honour be to Thee, O LORD. V. Cherubim and Seraphim, cry, Holy, and all the heavenly orders fing, Praife. Glory. Praife. R. 3. Before the gods will I fing praife unto Thee, * and I will worfhip toward Thy holy Temple, and will praife Thy name, O LORD. V. Becaufe of Thy mercy and loving-kindnefs and truth, for Thou haft mag nified Thy name and Thy word above all things. And I will. Glory. And I will, R. 3. Sing praifes unto our God, all ye His fervants, and ye who fear God, both fmall and great. * For the LORD GOD omnipotent reigneth. t Rejoice in the Lord, O ye righteous, for it becometh well the juft to be thankful. For. Glory. Re joice. All Saints. 107 ABERDEEN. R. 4. Among them that are born of women, there hath not arifen a greater than John the Baptift, * who prepared the way of the LORD in the defert. V. There was a man fent from God whofe name was John. Who. Roman. R. 4. The forerunner of the Lord cometh, of whom He Himfelf teftifieth. * (1) Among them that are born of women, there hath not arifen a greater than John the Baptift. V. This is the prophet, and the more than prophet, of whom the Sa viour faith. Among. Parisian. R. 4. All thefe attained a good report through faith. * Wherefore we alfo being com- pafled about with fo great a cloud of witnefles, let us run with patience the race that is fet before us. V. All thefe were honoured in their generations, merciful men, whofe righteouf nefs hath not been forgotten Wherefore. (1) Obferve, while both the Aberdeen and Roman keep up the fymbolifm of Durandus, and make the fourth Refponfe typical of the prophets, and of John Baptift as their head, how much finer is the Roman Refponfe, introducing him, as it were, in a procefiion ; the idea is nobly followed out in that hymn, Sponfa Chrifti qua per orbem; as indeed by the Aberdeen, in R. 5. R. 5. Thefe the fellow-citi zens of the Apoftles, and the domeftic fervants of God, ad vance to-day, * carrying torches in their hands, and illuminating their country to give peace to the Gentiles, and to fet free the people of the Lord. V. Hear the prayers of us fuppliants, who afk the rewards of eternal life, ye who bear in your hands the fheaves of righteoufnefs, and who joyoufly come forward to day. Carrying. (1) It is this verfe which fixes the whole Refponfory as belonging to the Apoftles, rather than, which might have been the cafe with the former part, to any other Saints. R. $. Thefe are they who, living in the flefh, planted the Church in their blood. * They drank the cup ofthe LORD, and became the friends of GOD. V. Their found is gone out into all lands, and their words into the ends of the world. (1) They drank. R. 5. There was given unto them white raiment, and it was faid unto them, that they fhould yet wait a little time* until their fellow- fervants and brethren fhould be fulfilled. V. Bring my foul out of prifon that I may give thanks unto Thy name, which thing if Thou wilt grant me, then fhall the righteous refort unto my company. Until. R. 6. O laudable conftancy of the Martyrs, O inextinguifhable love, O invincible patience, which, although it feemed def- picable among the tortures of the perfecutors, * fhould be found to praife and glory and honour f in the time of retribution. V. We pray, therefore, that they, thus honoured by our Father, which is in Heaven, may help us, and that their merits. Should be found. Glory. In the time. R. 7. Let your loins be girded, and burning lamps in your hands, * and ye yourfelves like men that wait for their Lord, when He fhall return from the wedding. V. Watch, therefore, for ye know not at what time your Lord fhall come. And ye yourfelves. R. 6. O ye my Saints, who, while ye were in the flefh, fought the good fight, * I will render to you the reward of your labour. V. Come, ye bleffed of my Father, inherit the kingdom. I will. Glory. I will. R. 7. The fame as Aberdeen. R. 6. The Lord God fhall call His fervants by another name, * for the former miferies fhall have paffed away. V. There fhall be no more death, neither forrow nor crying. For. Glory. For. R. 7. Gon, who is rich in mercy, for the great love where with He has loved us, hath quickened us, * and hath made us fit together in Christ Jesus, that He might fhow us the abundant riches of His grace. V. The meek alfo fhall increafe their joy in the Lord, and the poor among men fhall rejoice in the Holy One of Ifrael. And hath made. R. 8. I heard a voice from heaven faying unto me, Come to Me, O ye wife virgins. * Lay up oil in your veflels until the Bridegroom fhall come. V. At midnight there was a cry made, Behold, the Bridegroom cometh 5 go ye out to meet him. Lay up. R. 8. At midnight there was a Cry made, * Behold, the Bride groom cometh ; go ye out to meet him. V. O ye prudent Virgins, trim your lamps. Behold. Glory. Behold. R. 8. We have been filled with Thy mercy, O Lord, and we have been glad and rejoice in Thy falvation. * We have been comforted for the days wherein Thou haft plagued us, and for the years wherein we have fuffered adverfity. V. Our light affliction, which is but for a moment, work eth for us a far more exceeding and eternal weight of glory. We have been. io8 All Saints. Parisian. R. 9. Thou haft redeemed ib ' to GOD by Thy Blood, out of every kindred and tongue and nation. * And f Thou haft made us a kingdom and a priefthood to our God, and we fhall reign. V. Thou flialt bring them in and plant them in the mountain of Thine inheritance. And. Glory. Thou haft made. ABERDEEN. ROMAN. R. 9. Grant to us, O LORD, R. 9. None. pardon of our fins, and at the intercefiion of the Saints, whofe folemnity to-day we celebrate, * give us fuch devotion * that we may merit to attain to their fociety. V. May their merits affift us, whom our own fins fetter: may their interceffion excufe us, whom our own actions accufe. Grant. Glory. That. Thus we have gone through one of the mojl remarkable Jeries of the Rejponjbries in the Wejtern Offices. The Aber deen, as we Jaid, keeps cloje to the original theory ; but, pro bably, there are very few who will not think that the partial change in the Roman is a great improvement ; and we ourfelves are not ajhamed to confejs that the Parijian is yet more to our tajle. We mujt remember that it was a long time, even in the Wejl, before any were admitted to the title of ConfeJJors, except thoje who had actually confejjed Chrijt in torture, and come off with life. While, at the prefent time, all thoje Saints in the Wejtern Church who are not Martyrs, are dignified with the title of ConfeJJors, S. Martin being the firjt who obtained this honour, the Homologetes of the Eajt is much more nearly confined to its original Jignification. At the fame time, the various clajjes of Saints in the Oriental Church are far more minutely charac terized than thofe in the Wejl. Here, for example, we have Ifapojtle as well as Apojlle. This title is given to bijhops of Apojtolic confecration ; to holy women, fellow-labourers with the Apojtles, as S. Mary Magdalene and S. Prifcilla ; to the firjt preachers of the faith in any country — as we Jpeak of the Apojlle of Bavaria, or Belgium, or Northumberland ; and to the Princes, like Conjtantine or Vladimir, under whofe aufpices Chrijlianity became ejtablijhed in their country. Then we have the megalo-martyr, for thoje who were more especially illujtrious by their Jufferings ; the hiero-martyr, for thoje who were priejts as well as martyrs ; the hofio-martyr, for the religious of both /exes who obtained that crown ; and the thaumaturges or wonder-worker, attributed to Saints of all descriptions who were more especially conspicuous for the gift of miracles. On Juch a Jubjecl as that on which we are fpeaking, nay, on each branch of it, whole volumes might be written. But we mujt next turn our attention to the occurrence and concurrence of one Fejtival with another ; the treatment of which difficulty forms one of the mojt Jtriking advantages pojjejjed by the Wejtern over the Eajtern Church. In cafe any of our readers Jhould be unacquainted with theje Occurrences and Concurrences. 109 technical terms, he mujl obServe: one Fejtival occurs with another when the two feajts fall on the Same day ; as if Holy ThurSday happened on May 1, SS. Philip and James. One Fejtival concurs with another, when its vigil falls on that other ; S. Mark would concur with Eajter, if Eajter were on the 24th of April. Every Such difficulty is arranged by means of two little tables : but this is a late invention ; and the earlier mijfals, Such as the Incunabula, and thoSe of the firft thirty years of the Jixteenth century, have very long and laborious rules for explaining what Service is to be Said in caSe of occurrences. At the longejl, how ever, they were nothing to compare for length with the typicon of the Greek, the ouftaffot the RuJJian Church. Each of theSe is compriSed in a thick folio volume ; and nothing can be more puzzling than the directions fo given. But here we may obServe the greater flexibility of the Wejl. The Wejtern Church, when two important Fejtivals occur, can trans late the one : the Eajtern knows no Such arrangement ; neither in the Oriental Church is a Fejtival ever omitted. Take, therefore, Such an extreme caSe as the Annunciation occurring with Good Friday ; the Service is of both ; and to a Wejtern Jludent the effect is extremely jarring and unpleaSant. Eajtern ritualifts, however, admire the junction of the two, as one of the chief beauties of their Office Book ; and all one can Say is, that great allowance mujl be made for uSe on both Sides. The ' earlier Wejtern cujtom had much more reSemblance to the Eajt than has the preSent. Thus, according to modern Roman uSe, if Lady Day falls in Holy Week, it is transferred to the Monday after Low Sunday. But according to Sarum uSe, if it fell on the Monday, TueSday, or WedneSday in Holy Week, it was celebrated on that day. Now this quejtion of occurrences ajfumes great importance with reSpefl to our own Prayer-book. No doubt, had tables been the cujtom at that time, the Reformers would have adopted them, and So left us a certain rule. But as the rubrics on the Subject were then fo very lengthy, for the Sake of that brevity on which the compilers of the Prayer-book Jo much prided themSelves, they were no doubt pajjed by. And here ariSes our great difficulty ; we cannot in this reSpect follow the Sarum USe, becauSe we have no power to tranjlate a Fejtival. That is to Say> though we have known injlances in which, on their own authority, individual clergymen have done So, it Seems doubtful how far they might not be contravening the Act of Uniformity by Such a practice. The quejtion then ariSes, whe ther it is better for that year to omit entirely a Fejtival which 1 10 Occurrences in the Englifh Church. would have been tranjlated, or irregularly to commemorate it. Our own practice has always been the former : but if it is to be commemorated at all, it Jhould be in the Slmplejt way, merely by the addition of the Collect. Yet to our minds there is Some thing extremely unpleaSing, on Such a great Feajt as the AJcen- Jion, to commemorate additionally SS. Philip and James ; or, on Eajler Day, the Annunciation, or S. Mark. There was a curious occurrence in the lajl century between a State- and a Church-Fejtival. George II. Succeeded to the crown on the nth of June. The AcceJJion Service was printed with a Special notice that the Feajt of S. Barnabas was to be entirely ignored ; and accordingly for twenty-Jix years that Apojlle had no commemoration in the Englijh Church. Then came the change of Kalendar ; and Archbijhop Herring exerted himSelf to procure an alteration. A frejh rubric thenceforward fixed the king's accejfion to the 22nd of June. The idea entertained by the bijhops of Charles II.'s time as to occurrences, may be Seen by the rubric prefixed to the now abrogated Service for the Rejtoration. If the day happened to be AScenSion Day or WhitSun Day, the State Collect only was added ; if it were Monday or TueSday in WhitSun-week, or Trinity Sunday, the State PSalms alSo were Said ; but if it fell on any other Sunday, the whole State Service took precedence of the Sunday Office. But even on WhitSun Day the proper hymn Supplanted the Venite. In the rubric for our prejent AcceJJion Service, that office is ordered to be Said on Sundays, without any notice ofthe facf that the 20th of June might jujl fall on Trinity Sunday ; in which caSe, Surely no one would be fo Erajtian as to obey the rubric literally. In many of the Gallican Breviaries, a further difficulty arijes with respect to thoSe Fejtivals which, though inferior in the Church's ejlimation, are kept as holy days by the people. It might, for example, happen that a local bijhop who, as the phraSe goes, was " fejlivated," might occur with Such a day as WhitSun TueSday, or the octave of the AScenSion, which was not fejlivated. The lejjer feajl ought in that caSe to have been tranjlated ; but it is very hard to tranjlate a popular holiday ; and the State al|b diScouraged it, on account of money becoming due, or leaSes falling in — as was fo often the caSe — on Sucn a Saint's day. If the Church allowed the day to be tranjlated, there might ariSe all kind of legal quejtions as to whether the original day to which the deed referred, Jtill held good, or altered in conSequence of the tranjlation. There are, therefore, in the Churches where occurrences like theSe are likely or pojjible, as in that of S. Brieuc, Quimper, (or, as it is generally called* Tables of Occurrences and Concurrences. in CornouaiUes,) and Mende, another Set of rubrics v/hich refer to Such caSes. Generally, the Superior Feajt is allowed for the nonce to be tranjlated. And in caSe the holiday fell in Holy Week, although the office was tranjlated, the fejtivation that year was abolijhed. It is well known that Something of the Same kind occurred in the Concordat of 1801, at the injlance of Napoleon : the trans ference of the holiday and procejjion of Corpus Chrifti to the following Sunday. ThoSe who have been in France or Belgium on the Fete-Dieu itSelf, know that it is Scarcely obServed at all : that not even in country places, do larger congregations than ufual attend. We will now give a table of occurrences, Such as might be re commended by Some future convocation for the uSeof the Englijh Church. Occurrences. 4 6 2 8 4 4 1 4 6 8 I 4 1 1 3 7 5 5 3 3 3 7 4 3 3 4 3 3 H 3-n>O s> CO n0 O3P-O P 00 3trn*0 a1 rt ^'s> QP O*i S"S'P3 CO c 3a.p CO3 CLtu0r-.a-nCOroO 3 Q- O pT COc3ClIU "-< O"-^ treeS>Q 1 . Tranflation of the firft ; office of the fecond. 2. Office of the firft ; tranflation of the fecond. 3. Commemoration ofthe firft ; office ofthe fecond. 4. Office of the firft ; commemoration of the fecond. 5. Nothing of the firft ; office of the fecond. 6. Office of the firft ; nothing of the fecond. 7. Office ofthe more worthy ; commemoration of the lefs worthy. 8. Office of the more worthy ; tranflation of the lefs worthy. 112 Examples. Concurrences. 1> V. s 69 ' Sundays of the Firft or Second Cl. 4 3 3 3 0 j 4 3 I 1 0 Double of the Firft Clafs 2 4 4 6 44 Double ofthe Second Clafs. . . 4 4 6 3 4 6 3 1 4 6 3 1 1 3 * O 0 0 0 >3 3- iu 0- cr ^ 3 CO n CD CO r^ 0 0 3 J] 3-n r+ »-n PJ * O re ET- ¦^ ^ U> 0 *) * < a 0 30- O —1 O 5 1. All of the following ; nothing of the preceding. 2. All of the preceding ; nothing of the following. 3. Office of the following ; commemoration of the preceding. 4. Office of the preceding ; commemoration of the following. 5. Office of the more worthy ; commemoration of the lefs worthy. To make the table complete, we mujl add that — Sundays of the Firft ClaSs are : I. of Advent, I. of Lent, Pajfion, Palm, Eajter, Low, Pentecojt, Trinity. Sundays of the Second ClaSs are : the others of Advent, the others of Septuagejima. And that the following are Greater Feriae, which are always commemorated by the addition of the preceding Sunday Collect : Advent, Lent, Ember Days, Rogation Monday. Let us now apply theSe rules to the anniversaries which will take place during the remainder of this year — [1859]. Sept. 29th, S. Michael and All Angels, the 30th being the Seventeenth Sunday after Trinity. Thus by the table of con currences : (S. Michael being a Fejtival of the Second ClaSs ; the Seventeenth after Trinity an ordinary Sunday :) the inter- Secting Square gives 4 ; 4 is explained to be the whole of the preceding, with commemoration of the following. Therefore on that Saturday evening the Lejfons and Firjt Collect are of S. Michael, the Second Collect of the Sunday. Examples. 113 OS. 28, SS. Simon and Jude, occurs with the Twenty-firjl Sunday after Trinity. SS. Simon and Jude is a Fejtival ofthe Second ClaSs, the Sunday an ordinary Sunday. The interSefling Square gives 4 ; 4 is explained, office of the firft, commemoration of the Second, the firft being here the feajt, the Second being the Sunday. The whole Service will then be of the Saint's Day, with the addition of the Sunday Collects. And the rule which governs the feajt governs the vigil : therefore on Saturday, Ofl. 27, the firjt Collefl is of the Fejtival, the Second is of the Sunday. TheSe are all the occurrences, &c. which take place during this year. Only one other observation we may make. SuppoSe that the Second VeSpers of an ordinary Sunday were to concur with the Firft VeSpers of a Fejtival of the Firft or Second ClaSs, as if the 27th of OSober were the Eighteenth Sunday after Trinity; then the Firft Lejfon at VeSpers is not the proper Lejfon for the Sunday, but for the day of the month ; as in the injlance we have given, it would not be Ezekiel xxiv. but Ecclejiajticus ix. It Seems necejfary, too, to Say a few words as to the Selection of Apocryphal Lejfons for the greater part of Saints' Days. The vulgar opinion Seems to be that the compilers of the Prayer- book refuSed to have Sunday Lections from the Apocryphal Books, as not thinking them worthy of the Solemnity of that day. The truth is juft the oppojite, as any one may convince himSelf who will Jludy the Office drawn up by Jeremy Taylor in the necejfities of the Great Rebellion. Jujl becauSe, in their opinion, an ordinary Saint's Day Jtood above an ordinary Sunday, the Reformers Selected chapters from the Sapiential Books, whe ther Ecclejiajticus, the Wijclom of Solomon, Proverbs, or Eccle- Jiajtes, which they thought the mojt dijlinflly and Jtrikingly uSeful. We may be quite certain that, had they entertained the Same ideas regarding the relative Sanflity of the days which vulgar Protejlants ofthe preSent time entertain, our Firft Sunday- Lejfons would have been from the Apocrypha, and thoSe for the Saints' Days would have been Selected from the leSs Jtriking and leSs generally uSeful ofthe hiftorical or prophetical books. Never let this be forgotten, that a far greater proportion of the Apo crypha is read by us yearly than is read of the rejl of the Old Tejtament. The two Books of ESdras, and the Prayer of ManaJJes, properly Speaking, cannot claim that title, and are in no fonfo canonical. Of the rejt, we omit the two Books of Maccabees, but hardly a chapter in the remaining Books ; while, on the other hand, fully one-third of the Old Tejtament is utterly omitted, and we have but two or three chapters ofthe ApocalypSe. To turn to another Subject : it may be well to Say Something Centuiy IX. there are i. X. » '• XI. » »¦ XII. 5- XIII. » '3- XIV. >, 4- XV. „ 0. XVI. 4- 1 1 4 Seletlion of Saints. as to the various epochs at which the Saints commemorated in various Kalendars flourijhed. We have been at the pains to reckon up thoSe who have a place in the PariSian Breviary, according to their centuries ; and the reSult is as follows : — In Century I. there are 36. II. „ 12. HI. „ 35- IV. „ 33- V. „ 19. VI. „ 25. VII. „ 23- VIII. „ 10. In Century XVII. there are 4. And from this Jkeleton of a tabular view, we get a very fair idea of the hijtory of the Church of France. The firft century is, of courSe, occupied by Apojtolic and Ifapojtolic fejtivals, pretty equally common to the whole Church ; in the Second, while we loSe theSe, France was not yet Sufficiently evangelijed to give us many Saints ; the third and fourth ages form the epoch of her glory ; in the fifth there is a remarkable fall, to be accounted for from the anarchical breaking up of the Roman Empire, which has left its impreSs on the table ; in the Jixth and Seventh centuries, again, the Gallican Church Jhone forth brightly; in the eighth, Jhe began to grow dim ; the ninth, tenth, and eleventh were days of darkneSs, and give us between them but three Saints ; in the twelfth, the monajtic reformation began to tell ; the thirteenth was the Second SPrmg °f tne Gallican Church ; the fourteenth began well, but the miSeries of Englijh invaSion Soon overwhelmed it. Every one acquainted with French hijtory would call the fifteenth, next to the eighteenth, its worjt age, and it made no addition to its Hagiology. The Jixteenth and Seventeenth have each four Saints, S. Vincent de Paul and S. Francis de Sales being the brightejl Jtars of that little conjlellation. We are fond of Speaking of the England of Saints. But how many more Saints have the French Sees added to the Kalendar of the Church than any of our own ! This, of courfe, ariSes partly from the fafl, that the earlier French Bijhoprics had already exijled five hundred years when our own were formed ; but Jtill, even with this excuSe, we fear that the diffe rence is not entirely accounted for. We will now take a few Gallican Breviaries, and notice the Saints peculiar to each See which they commemorate ; and they Jhall be the PariSian, that of Metz, and that of Nantes. By way of contrajt with this, Gallican Kalendars. "5 we will then do the fame thing for the Toledo and other Breviaries. Jan. Nantes. S. Genovefa, V. 512. 3 S. Genovefa, "V. 51a. 4 Rigobert, Bifhop of Rheims, 743- 14 Hikry,BiftiopofPoitou,368. The fame. 15 Maurus, Abbat of Glanfeuil, The fame. VI. Century. Bonitus, Biftiop of Cler mont, 710. 16 William, Biihop of Bourges, 1209. 19 Sulpicms Pius, Bifhop of Bourges, 644. S. Launomar, near Chartres, Abbat, 594. 27 Julian, firft Bifhop of Le The fame. s Mans, III. or IV. Cent. 30 Bathildis, Queen, 680. Radegund, V. 680. Feb. 6 Vedaftus, B. of Arras, 539. 10 S. "William de Mala Vafie, Hermit, 11 57. March 1 Albinus, B. of Angers, 549. 3 Genovefa, V. 512. The fame. Radegund, V. 680. Vedaftus, B. of Arras, 539. The fame. Guingalous, Abbat near Quim- per, 532. 10 Droftoveus, ift Abbat of S. Vincent at Paris, 578. 30 Regulus, I B. of Senlis, 320. April 16 22 Invention of SS. Dionyfius, Rufricus, and Eleutherius, 630. Opportuna, V. 770. 30 Eutropius, B. or Saintes and M. IU. Cent. May 1 1 Mamertus, B. ofVienne,475. 16 Honoratus, B. of Amiens, 600. 19 Ivo, P. of Qujmper, 1303. 24 Donatian andRogatian,M.M. 287 28 Germanus, B. of Paris, 576. June 2 Pothinus,B. of Lyons, Blan- dina, V. and 46 other Martyrs, 177. 3 Clotildis, Q. of France, 537. 6 Briocus, 1 B. of S. Brieuc, 502. Gildas, Abbat, VI. Cent. Mamertus, B. of Vienne, 475. Clotildis, Q^of France, 537. 8 Medardus, B. of Noyon, 525. 10 Landeric, B. of Paris, 656. 16 Chrodogang, B. of Metz, 767. Paul, 1 B. of S. Pol de L6on, 573- Paternus, 1 B. of Vannes, 448. Eutropius, B. of Saintes and M. III. Cent. Tranflation of S. Clement, I B. of Metz, 1090. Mamertus, B. of Vienne, 475. Ivo, P. of Quimper, 1303. Donatian and Rogatian, M. M. 287. (Greater Solemn.) As Paris. Mereadoc, B. of Vannes, 600. As Paris. Similianus, B. of Nantes, IV. Century. Hervacius, Monk, near S. Pol de Leon, VI. Cent, Merennus, Abbat, near S. Maclou, 617. Clotildis, Q^of France, 537. Claudius, Archbp. of Befan^on, 581. As Paris. n6 Gallican Kalendars. June Paris. Nantes. Metz. 25 Gohardus, Aglibertus, and Gohardus, B. of Nantes, 843. their companions,Martyrs, III. Cent. 28 Irenaeus, B. of Lyons, and As in Paris. As in Paris. Doflor ofthe Church, M. 202. 30 S. Theobald, Hermit — Nor mandy, 1066. TheSe Jix months will afford a very good example of local Saints, Jince, with the exception of S. Hilary, S. Mamertus, S. Pothinus, and S. Irenaeus, none of the holy men here comme morated have been received into the general Kalendar of the Church. Let us make another Section of the Same kind; and this time, injtead of comparing three Churches of the Same nation, let us take three illujlrious Churches of different nations. They Jhall be : Aberdeen for Scotland ; Toledo for Spain ; Cologne for Germany : — Jan. ABERDEEN. Cologne. Toledo. 7 Kentigerna, Matron. 8 Nathalanus, Bifh. 9 Felanus, Abbot. II Death of the Third King. 16 Furfe, Abbot. 21 Fructuofus, Martyr. n Ildefonso, Archbp. of Toledo: Double of the Second Clafs, with an Oftave. 24 Defcent of the B. V. into the Cathedral of Toledo. 28 Julian, B. of Concha: Double of the Second Clafs, 29 Voloc, Bifhop. 30 Glafcian, Bifhop. Valerius, B. of Saragofla: Oftave Feb. ofS. Ildefonfo. 1 Cacilius, B. and M. 5 Modanus, Abbot. 12 Firft tranflation of S. Eugenius, Archbp. of Toledo. 17 Finnanus, B. 18 Colmannus, B. March 1 Monan, Confeffor. Mornan, B. Huicbert, B. Helladius, Archbp. of Toledo. 6 Baldric, B. 8 Duthac, B. 10 Keflog. Julian, Archbp. of Toledo. 11 Eulogius, Prefbyter and Martyr. 12 Conftantine, King & Martyr. 14 Kevoca, V. 16 Heribert, B. * 18 Finian, B. 26 Ludger, B. TheSe three months may Suffice as an example of the above Sees. Now let us turn to another Subjefi. BeSides the commemoration of Saints, there are in certain local Kalendars notices of national events, connected with the well-being of the Church. Thus, in the PariSian Breviary, we have on the 18th of Augujt a commemoration of the victory of National Feftivals. 1 17 Philip the Fair in Flanders, A.D. 1304J It is worth while to give the Lejfons which refer to this event. In the firjt nocturn, the lections of the occurring Scripture. In the Second nocturn : — Fourth Lesson. Philip the Fair, King ofthe French, in the year 1304, about the Feaft of S. Mary Magdalene, having fet forth with his brothers Charles and Louis, and a large army, into Flanders, pitched his tents near Mons, where was the camp ofthe rebel Flemings. But when, on the 18th of Auguft, which was the Tuefday after the Affumption of S. Mary, the French had from morning till evening flood on the defence, and were refting themfelves at nightfall : the enemy, by a fudden attack, rufhed on the camp of the King with fuch fury, that the body-guard had fcarce time to defend him. R. Come from Lebanon, my Spoufe, * come and thou fhalt be crowned.f The odour of thy fweet ointments is above all perfumes. V. The Righteous Judge (hall give a crown of Righteoufnefs. Genrer-^loTyr^Ttoe-^deur. Fifth Lesson. At the beginning of the fight, the life of the King was in great danger. But (hortly after, his troops crowding together from all quarters to his tent, where the battle was ftiarpeft, obtained an illuftrious victory over the enemy. The pious King immediately underftood that this had been won by no human hand, but from God, at the interceffion of the Mother of God ; whence, with all humility, he afcribed the whole praife ofthe victory to Him Who had mown Himfelf the defender ofthe moft righteous caufe. R. Thou art all fair, My Love, * there is no fpot in thee : come from Lebanon, + the odour of thy garments is as the odour of incenfe. R. They that have not defiled their garments, they (hall walk with Me in white, for they are worthy. There is no. Glory. The odour. Sixth Lesson. But that the memory of fuch a benefit (hould be tranfmitted to pofterity, and that due honour (hould be paid to the Virgin Mary for this celeftial help, Philip, by a deed, dated in the Camp near Lille, in the month of September, gave to the Church of Paris an annual revenue of a hundred francs for ever for the ufe of the Dean and Chapter, on this condition, that this revenue mould be diftributed among thofe only who attend at the Firft Vefpers, at Matins, and at Mafs, on this day. R. Righteoufnefs (hall go before thee, and the glory of the Lord (hall be thy rereward ; * the Lord (hall fill thy mind with glory. V. An en trance (hall be abundantly adminiftered into the eternal kingdom. And the glory. Glory. The Lord. This may Serve as an example of fo very undeSirable a mixture of politics and religion. The great Triumph of the CroSs, celebrated in all the Spanijh Breviaries, on the 14th of July, Jtands on a very different footing, becauSe it was that victory which crujhed the Saracen power in Spain, and made that nation a part of the Chrijtian republic of States. We will not trouble the reader with ReSponSories ; but they are not unworthy of the Subject : and the LeJJons, from the various parts of the New Tejtament which treat of the CroSs, are Singularly beautiful. In 1 1 8 Memorise Technics. the Churches of Sardinia a mojl offenSive Service was in vogue till the end of the lajl century, in which the defeat of the French at Sajfari was commemorated ; the hymns, to excite the popular pajfion to the utmojt, were vernacular, and began thus : — Muiran, muiran los Francefos, lis trahidors de Saffarefos, Qui han fit la trahicio Al molt alt rey de Arago. We ought now to foeak of the various memories technica which are to be found in mojt Kalendars. No doubt the ordi nary run of uneducated priejts in the Middle Ages found con siderable difficulty in remembering the Succejfion of Lejfons which made up the Church's year. The barbarous verfes in which they are Set forth can only remind one of the Memoria Technica for the order of the Epijtles, \tfo\f, we believe, of the time of Queen Elizabeth. Rom. Cor. Cor. Gal. Ephes. Phil. Col. Thes. Theffalo. Tim. Tim. Tit. Phil. Hebrews, James, Pet. Pet. 3 John, Jude, Revelation. Take, for example, theSe, which are from the Aberdeen Breviary : — Poft Tres Perfonas librum regum dare debes. (It is Scarcely necejfary to obferve that the poet would teach us that the Book of Kings is to be commenced after Trinity, — as we commence it now. He then goes on to tell us which Vigils are alSo Fajts.) Nat. Domini, Penthe, Johan. Paul, fumptio fanita: Iftis vigiliis jejunemus luceque Marci. Petras et Andreas, Paulus, cum Simone, Judas, Ut jejunemus nos admonet, atque Matheus. For July we have the following : — Et poft Sampfonem fapientem da Salomonem. (That is, after the Feajt of S. SampSon — fome of our readers may remember his church at York— on July 28, the WiSdom of Solomon is begun.) For Augujt we have : — Poft Auguftinum doftorem Job lege juftum. (That is, after S. Augujtine's Day.) In September : — Tobiam dictum poft Protum atque Jacintum : Subjungas Judith poft vigiliamque Mathei : Poft Sanctum Cofinam dabis hiftoriam Macabeo. Memorial Verfes. 1 1 9 (That is, Tobit is begun after the nth of September, the Feajt of SS. Protus and Jadnthus : Judith after the Vigil of S. Mat thew: the Maccabees after S. CoSmas, Sept. 27.) For October : — Poft Judam Simonem fubjungas Ezekielem. For November we have a very neat line : — Adventus Domini fequitur folemnia Lini. (That is, the firfl Sunday after the Feajl of S. Linus, Nov. 26th, is Advent Sunday.) Some Such practical memories have kept their place in village recitations ; thus : — Firft comes David, then comes Chad, Then comes Winnold as if he were mad. Or again — and any one in the habit of daily Service at the mojl uSual time mujt often have admired its truth : — S. Matthew, get candlefticks new : S. Matthi, lay candlefticks by. And So the well-known dread which mediaeval ages had of the occurrence of Good Friday with the Annunciation, was ex- prejfed by : — When our Lady falls in our Lord's lap, Then let England look for mifhap. We had occajion to fpeak in a former paper of the tendency that exijted, during the later period of the Middle Ages, to Jub- Jlitute, for the long Ferial Pfalms, Saints' -day offices wherever it was practicable. We were not aware, when we wrote that article, of a Jmgular rubric in Some of the early German Bre viaries ; we quote it from the Cologne : — Et ideo nemo afcribat feriis in Kalendario vacantibus fanctum aut fanitos, nifi Patronos ipfius legentis. Aliqui ex pigritia requirentes fanctum aut fanitos ex aliis Kalendariis, volentes ilium aut illos fervare ubi in Kalen dario predicta? ecclefiae Feria vacat, ut non legantur Nocturni : ill! errant. Quia debent fervare id quod eft debitum et inftitutum fecundum majorem ecclefiam fuae diocefis et non quod eft eis placitum ; fecundum dictum beati Hieronymi qui dicit : Ingratum eft Spiritui Sancto quidquid obtuleris, neglecto eo ad quod teneris. We might alfo fpeak at fome length of the Mediaeval Fejtivals which later times have difpenfed with altogether. Such, for example, were : — The Feajt of the Invention of the Child, on the Friday after Sexagejima, for which feveral elegant hymns were written in German Breviaries ; the Feajt of the Face of our LORD — a very pretty Simple hymn may be Seen on this day 1 20 Feafts of our Lord. in the Meijfen Breviary; it was on the 15th of January ; the Feajl of the Blood of our LORD — this, in early Breviaries, is marked for the 26th of March. And the reaSon is, that to the 25th of March is attributed, in mojl Mediaeval Kalendars, the Pajfion, and to the 27th the Refurreciion. In Venice, this commemoration takes place on the firjt Friday in March ; in the diocefe of Linz on the Monday after Trinity. The Feajt of the PaJJion is marked in many Breviaries for the 15th of Novem ber. The Feajt of the Hair of our LORD was celebrated on the Thurfday before Trinity Sunday, in fome Churches where this relic was venerated. The Feajl of the Milk of our Lady was not a very uncommon commemoration in Germany, and eSpecially in the province of Salzburg, where a noted relic of this kind was kept : it was on the octave of the Nativity of S. Mary : and hence, no doubt, the title Liebfrauenmilch to the excellent German wine of that name. Again, there was the Feajt ofthe ASs, which was celebrated at Rouen with Such Jingular pomp, and in which, injtead of Amen, the reSponSe to all the prayers was Hinhan. The Feajt ofthe Divifion ofthe Apojtles was a mojt celebrated one in Germany for the 15th of July, and has given riSe to fome of the finejt early Sequences which we pojfejs. Many of the Gallican Breviaries occupy the Fridays of Lent with various commemorations of our LORD. For example: Firjt Friday, the Feajt of His Tears ; Second, of the LORD'S Prayer ; Third, of the LORD'S Dijcourfes ; Fourth, of the LORD'S Parables ; Fifth, of the LORD'S Sufferings. Thefe lajl-named commemorations, it need hardly be Jaid, are among the very latejt developments. Among the curiojities of Mediaeval Kalendars mujl be reckoned thoSe half-religious, half-medical, verSes which are to be found at the end of each month. Take, for example, the following, which occur in mojl of the Breviaries in North Italy. For January : — In Jano claris calidifque cibis potiaris, Atque decens potus tibi fit poft fercula notus. Sedet enim medo potatus ut bene credo ; Balnea tutus intres et venam findere cures. We will give only one Specimen more : — Nafcitur occulta febris Februario multa : Potibus et efcis fi caute minuere velis. Tunc cave frigora, tunc de pollice funde cruorem : Suge favum mellis ; peaoris morbofque curabit. One of the peculiarities of Mediaeval Breviaries was the poetical character of ReSponSories and Antiphons for local Saints. Let us take a few examples from the Aberdeen book. The Antiphons on the Feajl of S. Magnus, April 16, ran thus :— 121 Beatus vir. Square fremuerunt. Poetical Refponfes. Magnus ex profapia Magna, percreatus, Aitu, vita, moribus, Major eft probatus. z. Praedis vacans promitur Pravorum inftinitu, Et Paulus convertitur In viae procinctu. 3. Saulus ecce Paulus fit ; Praedo fit patronus ; Persecutor faitus eft Plebis Paftor bonus. Domine quid. Sometimes we have them in hexameters, as in the Feajl of S. Urfula and the Eleven ThouSand Virgins : — 1. Purpureos flores caelefti rore madentes Decreto Domini famofa Britannia mifit. Domine Dominus. 2. In cunis pofitae Baptifmi fonte renatae Et fidei verae funt legibus initiatas. Cali enarrant. 3. Has pietatis amor fibi fcederat ordine miro ; Dum retrahit mundo feftinat reddere ccelo. Domini eft terra. And Sometimes the miracles of the Saints are related in a way which to us has rather a ludicrous effect. Thus, at Lauds, on S. Macharius's Day : — x. Nullum dedit otio Tempus : vel orabat Semper, vel colloquiis Divinis vacabat. 2. Fixo pifcis gutture Dron offe vexatur ; Sed ad Saniti fubito Preces liberatur. Dominus regnavit. Jubilate. Now, remember that this feajl was a duplex principale at Aberdeen : the great day of the year, in fact : (many of our readers will recoiled the Cathedral of Old Machar.) And then judge how greatly that Breviary Jtood in need of a thorough Reformation, when Lauds, on one of its highejl fejtivals, began thus : — 1 2 2 Poetical Refponfes. Ant. i. Never did he reft a whit : Either he was praying, Or in reading holy writ Pains and zeal difplaying. The Lord is King. Ant. 2. In his throat a filh-bone lay; Dron was troubled greatly : But the Saint began to pray, And relieved him ftraightly. O be joyful. TheSe rhyming verSes are much more common in Englijh and Scotch, than in Continental Breviaries. But Hexameters are alfo ufual in German Offices. Take, for example, this Specimen from the Cologne Breviary, on S. Lambert's Day. The Invi tatory is : — Eternum Trinumque Deum laudemus et Unum, Qui fibi Lambertum tranfvexit ad aethera fanctum. The Antiphons to the firjt Nocturn are : — i. Orbita folaris praefentia gaudia confert ; Praefulis eximii Lamberti gefta revolvens. Beatus vir. 2. Hie fuit ad tempus Hildrici regis in aula : Dileitus cunitis et vocis famine dulcis. Square fremuerunt. 3. Sed poftut fidei devotus dogmata fumpfit, Doctrine cumulos illi fapientia vexit. Domine quid. But both in our own and the German Breviaries the ReSpon- Sories are frequently in that Singular half-daclylic meaSure, which was fo great a favourite with Mediaeval writers. For example, take thoSe on the Feajt of S. Blaanus, the Patron of Dumblane, and a duplex principale in that Church: — 1. R. Adolefcens Supremo placuit, Et fe cunitis pium exhibuit ; *Unde coelum ingredi meruit. V. Vitas verbum multis aperuit, Atque vita beata claruit. Unde. 2 R. Domat carnis motus illicitos : Vincit mundi conatus noxios. *Terit hoftis antiqui tribulos. V. Manus mentem cordis et oculos Pie tendens femper ad fuperos. Terit. Various Families of Breviaries. 1 23 3 R. O res mira! fceptrum defpicitur ; Atque mundi decus contempnitur ; *Et paupertas gratis eligitur. V. Et tota. mente Chriftus diligitur, Ac pro Chrifto Corpus afBigitur. Et. It would be, as we have already hinted, an interejling inquiry which Jhould invejligate the different Breviaries which, Jince the invention of printing, have been employed in the Church. We have often wondered that no Such attempt has been made. We know that each of the following countries had its own family : (1.) Portugal, with perhaps Seven different Breviaries ; the chief, Lijbon, Evora, Braga, Santa Cruz de Coimbra. All thefe we havejludied. (2.) Spain, with twenty-two which we could count up, and probably as many more which we could not ; the chief, Toledo, Seville, Santiago de Compojtella, Oviedo, Valenca, Salamanca, and, in later times, Granada and Cordova. (3.) France, with more than a hundred and fifty different rites, each of thefe to be divided into the Mediaeval and Reformed arrange ments. Of the Reformed arrangement, its three chief families are Paris, Amiens, and Rouen. Then again, (4.) Germany, of the offices of which we do not pretend to an equal knowledge, but Jhould divide them into the principal families of Cologne, Magdeburg, Salzburg, Cracow, Ratifbon. Next (5.) Denmark, of which perhaps Rojkild and Slefwig are the only two remark able rites. Then (6.) Norway, with its one Breviary, Trondjem ; (7.) Sweden, with its four ; (8.) Lapland, with its one Abo ; (9.) that which is now PruJJia, with five or Jix. Going fouth- ward — (10.) Italy; north, with five or Jix completely different families (we fay nothing of Milan) ; Venice; Ravenna; Gorz ; Turin ; alfo Switzerland, with the Genevan and Chur Ufes. Of the fouth of Italy and Sicily, we Say — for we are S°rry to Say we know — nothing ; but that there mujl have been Several families here we can have no doubt. Add together the rites we have already counted up, and then remember that they Simply repreSent the Secular aSpedt of the Church. We Jhould, after this, have to enter not only into the various religious orders, themSelves dif fering very widely from each other, as all from the Secular Bre viary, but into the national ramifications of thoSe orders, which would make, for example, a Polifh PremonJtratenSian Breviary utterly different from a Gallican Book of the Same order ; and then foe what an enormous Scope is open for Liturgical Jludy, and that in a field in which abSolutely nothing has been effected. We believe that the Series of papers, of which this is one, is the only attempt which has been made, not only in England, but in 1 24 Comparative Liturgiology. Europe, at a commencement, however poor and imperfect — miSerably poor and imperfefl it is — of the fcience of Comparative Liturgiology (if we may borrow a term from anatomy). At all events, if there are any Such European attempts, they have ex cited little interejl and produced no reSult. But that this Science will be purSued, and to an extent of which we at preSent have little idea, we cannot doubt. We are Sure that, in due time, given a Fejtival, and one or two of its leading points — foy gradual, collect, and pojt-communion — and the genus and clajs of its Liturgical family will at once be pointed out. For, while we look forward to almojl inconceivable progreSs in this Jtudy, we cannot cloSe our eyes to what has been already done. Fifty years ago, it would have Seemed incredible that, were a hymn which he had never before Seen laid before a practiSed hymno- logijl, he would be able to tell you the nation of its writer, and the date, to Say the leajl, within twenty years on one Jide or the other. Knowing what has been done in the pajt, we may, for the future — (and we uSe the words in no irreverent fonfo) — " thank GOD, and take courage." V. THE MOZARABIC LITURGY.* MIDST all the branches ofthe Catholic Church, the Spanijh is that of which the hijtory is the leajl intelligible. In other nations, the brighter or obScurer phaSes of religion Seem to be in connection with each other ; there is a Sequence in the progreSs of their ecclejiajlical annals ; — one part explains the other, and we may obtain a practical lejfon from the whole. But in Spain all feems out of joint. The five great epochs of the Church, — her annals before the Arian invaSion — under the Arians — her rejtoration— the Maho metan conquejl — her final victory, — bear no mutual reSpondence ; they are rather Separate pieces of hijtory, which have a forced and accidental connection, but no ejfential unity. There are, indeed, two keynotes which, unhappily, characterize the whole hijtory of the Peninfular Church — laxity of morals, and violence in the propagation of the faith. She never appears as the un- corrupted Bride of CHRIST in the midjt of an adulterous and Sinful generation ; Jhe never appears as the tender, loving mother, the winner of Arian heretics or apojlates. Faith is too often made to Serve injlead of purity ; — and fire and Sword are the means of propagating that faith. How it was that Spain and Aquitaine were plunged into Such an exceSs of licentiouSneSs at the time of the ViSigothic invasion, is one of thoSe myjleries of eccleSiaJlical hijtory that cannot be Solved. The tejlimony of Salvian is no leSs fearful than deciSive. •Lateinifche und Griechifche Meflen, aux dem zweiten bis fechften Jahrhundert. Heraufgegeben von Franz Jofeph Mone, Archivdireaor in Karlfruhe. Frankfort am Main. 1850. [Latin and Greek Litur gies, from the fecond to the fixth century. Edited by F. J. Mone, Librarian at Karlfruhe.] 126 Viftgoths' Invafion. He imputes to his fellow Catholics, as open, as undenied, as notorious, as abounding in every city, crimes of which it is im- pojjible to think without Jhuddering ; and with thefe he contrajls the purity, the devotion, and the high morals of the Arian con querors. Vandals in Africa, Suevi in Portugal, ViS»goths in Spain, all found the Same corruption, all won for themSelves the Same praiSe ; —but Spain is the country that is branded with the deepejl imputation of vice.* One of the few victories which Roman troops gained over the invaders, was won by a SurpriSe on Sunday, when the heretics were at their devotions. Doubt- leSs, the Arian domination purified the lives of the Catholics. The Scum of the old, drifted off into the new ejtablijhment : pollution changed places, and GOD gave His Church another time of probation. The preaching of S. Martin of Dume, and the fplendid career of S. Martin of Tours, touched the heart of Charraric, King of the Suevi : Gallicia returned to the faith. About twenty-five years later, the martyrdom of S. Hermenigild won his Sather, King Levigild, to an acknowledgment, if not to the profejjion, ofthe truth ; and Recared, the brother and Succejfor ofthe martyr, confejfed the Confubjlantial in the Third Council of Toledo. It is worth while to notice, that neither in this Synod, nor in that of Braga (A.D. 561), which reconciled Gallicia, is any hint given that immorality had widely fpread among the laity : a melancholy contrajt with the Canons after wards pajfed when the ejtablijhment was Catholic. A hundred and forty years brought back all, and more than, its old corruptions to the Church of Spain. The Mojlems pajfed the Jtrait. The empire of the Vifigoths was dajhed to pieces on the banks of the Guadalete. Emerging from a tumul tuous conflict of civil war, Abderraham-ben-Moaviah ejlab- lifhes an independent emirate at Cordova. Six of his defcendants Succeed him in his title and in his power : — the Seventh, Abder- rahman III. takes the name of Khalif. Follow the long and weary Jlruggles of the Ommiadae and the Edrijites ; till Spain falls into independent emirates, and the entry of the Almora- vides in the eleventh century raifes, for a while, the finking fortunes of the Mujfulmans, and gives them a further exijtence of four hundred years. This is the hijtory of more than three centuries. But in all that time, how little is there in the Church on which the annalijl can dwell with pleaSure ! Valour everywhere diSplayed : city after city recovered to the faith : moSque after moSque reconciled: * " Quid ? Hifpanias nonne vel eadem vel majora forfitan crimina perdide- runt ? " is Salvian's expreflion. Philip II. and Ferdinand VII. 1 27 but of holineSs, of purity, of love, little enough. AffonSo VI, the great monarch of Cajtille and Leon, the recoverer of Toledo, and the prop of the Spanijh Church, had two concubines, bejides his legitimate wives. As the Crofs went on triumphing over the Crefcent, though it be the golden age of Spain, S. Ferdinand is the one great and bright character of its mediaeval annals. Granada was taken : and then began that remarkable phafe of religion which culminated in Philip II. Gloomy, moroSe, aujlere ; Jhutting out, like its churches, light and cheerfulnejs : — finding its palace in the EScurial, its architect in Herrera, its painter in VelaSquez, its poet in Calderon, its life in Madrid, its funeral in the Panteon de los Infantes. Very grand it was and Solemn : very moral and full of etiquette : as grave as the funeral Saloon at Galapagar, and as pitilejs as the Inquifition. And yet this fyjtem produced a Ximenes, and a S. Therefa. Its externals remained after the War of SucceJJion, but its life was gone. Plunging deeper and deeper, during the dynajly of the Bourbons, into fenfuality and pollution, her monajleries Spreading day by day, and day by day relaxing in fervour, the Spanijh Church was dajhed againjt the terrific onSet of French infidelity. A Catholic people Saw S°-called Catholics exceed Mahometans in lujt and Sacrilege ; and So-called Protejlants the guardians of their churches, the refpecters of their property, the defenders of their honour. They Saw a Soult worjhipping one day the miraculous image of Boucas, and the next, majfacring monks, polluting altars, and infulting nuns. They faw a Jink of degradation and vice, like Ferdinand, expend his piety in embroidering a petticoat for S. Mary. And they faw honour, and courage, and moral conduct, among thofe alone whom they were taught to call heretics. What wonder that the miferable refult is Spain as we now fee it ! A Clergy impoverifhed, but not holy ; — a middle clafs, when not utterly carelefs, utterly infidel : a peaSantry, with all the Seeds of faith yet Jtrong in their hearts, but finding no other nourijhment for it than the wildejt excejfes of Mariolatry; — expending all their devotion on the Corte de Maria en fus mas celebres imagines, and worked up to fuch horrid blafphemies as Viva la Santifima, y muerte a todos los Dios ! * * The urging the moft extreme worfhip of S. Mary, as the remedy for a corrupt age, is remarkably exemplified by a fermon of the great Portuguefe divine, Antonio Vieira, a preacher whofe eloquence ranks him with Maffillon or Boffuet, and whofe praaical inculcation of duties fets him above them. Preaching at Maranhao, in Brazil, in the year 1657, a city at that time rivalling Sodom in wickednefs, and taking for his fubjea Our Lady of Light, he draws a parallel between our Lady as the Light, and our Lord as the Sun. And his fermon turns on thefe four heads : — that the light has higher 128 Violence of the Spanifh Church. But it is even more curious to trace from the very earliejl times that headjlrong violence which is the great characlerijtic of the Spanijh Church. The persecution of PriScillian by Idacius and Ithacius, Set the firjt example of death for herejy. The unauthorized introduction of Slngle affuSion into the Ritual, and of the Filioque into the Creed, opened the door for the difajtrous fchijm of Eajl and Wejl. Even the martyrs were not free from the needlefs provocation of their perfecutors. S. Eulalia under Diocletian ; — the Martyrs of Cordova and S. Eugenius himfelf, under the Mojlems, did their utmojt to bring on themfelves the fword of their tyrant. Seven centuries of a war for the propa gation of the faith, — feven centuries of partial intermixture with a people that had fpread the Koran by the fword, — a perpetual crufade, and fuch victories as Navas de Tolofa, Campo d Ou- rique, and the river Salado, could not but fojter this warlike fpirit. The intermixture of Moors and Jews, when Spain became a Chrijtian monarchy, found an eafier cure in the Inquijition than privileges than the fun : is more benignant : is more univerfal : is more ready to haften to our relief. (" Primeyra razao : porque a Luz he mais privile- giada que o Sol. Segunda : porque he mais benigna. Terceyra : porque he mais univerfal. Quarto : porque he mais appreffada para noffo bem.") It is no wonder that the fermon (hould draw to its conclufion thus : (the quotation will be new to moft of our readers, and we make no apology for giving it): — "Having thee," — he is addrefling S. Mary, — "on one fide, and thy Son on the other, that great fervant and lover of both faid : Pofitus in medio, quo me vertam nefcio. And when Auguftine confeffes that he knows not, ignorance is pardonable. Ut minus fapiens dico, I fpeak as one that is ignorant, Moft Holy Virgin, (let thy Son pardon me or not,) I, for my part, would rather turn to thee. He once left His Father for His mother, He will not think it ftrange if I do the fame. Let him that will have the prerogative of Efau, I prefer the good luck of Jacob. Efau was more loved and more favoured by his father : Jacob was more favoured and more loved by his mother : and Jacob carried off the bleffing. And why ? From the caufe of which we have already fpoken ; — becaufe the exertions of his mother were more prompt than thofe of his father . . . The mother of Jacob repre- fented, in this occurrence, the moft holy Mother, and he that has on his fide the exertions of this Mother, always has on his fide the will of God. Efau had the exertions of his father ; but when he arrived, he arrived late, becaufe, ' notiuithftanding all the exertions that the Sun can make, thofe of the Light arrive fooner. . . . This is that glorious difference which Saint Anfelm dared to fay once, and all have repeated after him fo many times, — ' Salvation is fometimes more fpeedy by calling on the name of Mary, than by invoking the name of Jefus.' Sometimes, faid the faint, and I could voijh that he had faid always, or almoft always" This laft fentence is an excellent illuftration of the manner in which an oratorical paffage of an early or mediaeval writer is brought forward as the groundwork of an enormous fuperftruiture of dogmatic teaching, and how reckleffly a clear rank forgery is attributed to a father like S. Auguftine. We would not have done Vieira the difhonour of quoting the above paffage, did we not hope for another opportunity of doing juftice to that moft eloquent preacher and devoted miffionary. Mozarabic Liturgy : of what Family. 129 in Mijfionaries ; jujl as Ximenes carried the Jlandard of the Crofs, like an earthly warrior, into the empire of Morocco, and Mexico was dragooned by Spanifh adventurers into the love of Chrijt. But it is with the Liturgy, rather than with the hijlory, of the Spanijh Church that we are now concerned ; — and to that let us direct our attention. The Spanijh writers, influenced by a Jlrange kind of national pride, are wedded to two ajfertions : the firjt, that their Liturgy emanated from S. Peter, and was, therefore, the fame as the original Roman MaSs ; the Second, that while the PeninSula Jluck fajt to the early rite, Rome, by SucceJJive developments, departed from it. We Jhall foe, by-and-bye, how impojjible is this hypo- thejis. Pinius, the learned BoUandiJt, who, to the thirty-Second volume of the Alia Sanlforum, beginning with the 6th of July, prefixed a Dijfertation on the HiSpanic Liturgy, maintains that it was introduced by the Goths at their conquejt of the country, and was thus derived, as their Church was, from Conjlantinople. This alfo, we Jhall fee, from its Jlructure, to have been impojjible : while, even were other circumjlances in favour of the hypothejis, it is incredible that Catholic Bifhops would have furrendered their own national formulae, for the purpofe of accepting the office of invaders and heretics. But the truth is, as it has generally been confejfed Jince the invejtigations of Ruinart and Mabillon, that the Mozarabic is Jimply an order of the two great dajfes of Wejtern Liturgies. If exhibited in a tabular form, they would Jtand thus : — Roman. Gallican (Ephesine). Gallican. Ambrofian. African. Spanifti Gallican Frank. or proper. Mozarabic or Gothic. The names, however, of thefe are extremely ill-contrived ; the , great generic term Gallican, as oppofed to Roman, and Signifying that form of Liturgy which was apparently derived from ASia Minor, (and So from S. John,) and which received its earliejt de velopment in the Church of Lyons ; — this term, we Jay, is ex ceedingly inapplicable, and yet none other has been propoSed in its Jtead. So again the title of Gothic, as applied to the Spanijh K 130 Mozarabic: whence the Name. m&fo, which is not in any SenSe Gothic, is abSurd ; while the name of Mozarabic, given to an office which was uSed long before the Arabic invajion, is not leSs contrary to common SenSe. Mone propoSes the name of Celtic, which would, at all events, be an improvement on the other titles. We Jhall find, as we advance, ample cauSe to conclude, that the groundwork of the preSent Mozarabic Liturgy is coeval with the introduction of Chrijtianity into Spain, but that the Goths may pojfibly have added, and S. Leander certainly did intro duce, S°me approximations to the Oriental rite. From the re- ejtablijhment of the Catholic faith our way becomes compara tively clear. In the firjt place, it appears that when Gallicia returned to the fold of the Church, the National Office was So deeply cor rupted both by PriScillianiSm and by ArianiSm, that the Roman Liturgy was adopted in its Jtead. " It was agreed," Says the fourth Canon of Braga, " that majfes Jhould be celebrated by all " according to the fame rite which Profuturus, formerly Bijhop " of this Metropolitical Church, received in writing from the au- " thority itfelf of the Apojtolic foe :" that is, from Pope Vigilius, in his letter of March 1, 538. Thus the Spanijh rite was in that province thenceforth at an end.* The Council of Toledo, however, in 589, purfued a different courfe. The national rite was here examined and made uniform. S. Leander of Seville, the life and Soul of that Synod, and the intimate friend of S. Gregory the Great, Seems to have reformed and digejled it : and he, no doubt, who had been on a mijjion to Conjtantinople, introduced Some of the OrientaliSms which are Jtill to be found in the office. From him it pajfed on to S. Ifidore of Seville, who fo much improved, and fo largely deve loped it, as to be called by fome its author. John of Saragojfa, S. Conantius of Palencia, S. Eugenius, and S. Ildefonfo, all added to the Spanijh offices ; — the latter especially compofed a large number of thofe that now Jtand in the Ximenian books ; — and thus the rite came down to the Mahometan invaSion. It then ajjumes the name of the Mozarabic office ; a title which has Jtrangely puzzled Scholars, and given riSe to the mojl abSurd de rivations : without adverting to Such explanations as have been by Some Serioujly adduced, that it was a rite fuited . for the common worjhip of Chrijtians and Mahometans. Some will have it to be properly the Mixto-arabic or Mixtarabic rite; that * Leflie, in the fourteenth feaion of his differtation De Liturgid Gallicana, endeavours to explain away the Canon of Braga ; ibut, as it feems to us, very unfuccefsfully. Mozarabic Liturgy : its Abolition. iji is, the rite of thoSe Chrijlians who lived mixed among the Arabs. Others have invented a word " Miifa," which, according to them, means a Chrijtian. But this derivation rejts on about the fame authority which good old Durandus gives for the word blafphemy: from bias, a woman, and pheme, to talk : becaufe women gene rally talk folly. Others* will have Mufa, one of the original conquerors of Spain, to have been a principal friend to the Chrijlians, who, out of gratitude to him, prefixed his name to the Sacramentary. A thing utterly contrary to common fenfe : be- Sides that they would Surely have compounded, in that caSe, the word Mufo-Chriftians, not Mufo-Arabs. The real derivation is Jimple enough : Arab Arabe Jignifying an Arab by deScent (like a Hebrew of the Hebrews), Arab Moft- Arabe, an Arab by adop tion, and the latter term gradually having been Softened into Mozarabef, and applied to the Liturgy. We may well conceive with what corruptions the office mujl have become vitiated, from the mere courfe of centuries pajfed in an infidel population. But another circumjlance occurred which not only brought it into fufpicion, but actually infected many of its copies with herefy. Elipandus, Archbijhop of Toledo, introduced, in the year 783, his new teaching concerning the Filiation of the SON of GOD. His dogma, that our LORD, in fo far as Man, was not the SON of GOD by nature, but by adoption, was clearly diluted Nejtorianifm ; and as fuch met with the mojl determined oppofition from Alcuin, and the ortho dox prelates of France, and was finally condemned in the great Council of Frankfort. Elipandus, in order to Support his teach ing, had either falfified various pajfages in the Mozarabic Office, or had found them corrupted to his hand by the negligence of tranfcribers ; and thus he produced fuch exprejjions as thefe : jjW per adoptivi hominis Paffionem dum fuo non pepercit corpori ; and again, Hodie Salvator nofter, poft adoptionem carnis, fedem repetiit Deitatis. The Fathers of Frankfort, without inquiring whether the quotations were genuine or not, reply : — " It is " better to believe the tejtimony of GOD the FATHER concern- " ing His SON, than that of your Ildefonfo, who compofedfuch " prayers for you in the Office of MaSs, as the holy and uni- * P. Florez, in difcuffing the origin of the word, makes an admiflion which certainly one would not have expeaed from the firft ecclefiaftical writer of Spain. " Yo no entiendo el Arabigo, pero hallo en el vocabulifta que Chrifto entre los Arabes fe nombre Macih : y fi efto no bafta para el affunto, me remito a los intelligentes de efte idioma." This is as bad as for a writer on the Anglo-Saxon Church to be ignorant of Anglo-Saxon. f Hercolano very well obferves (torn. i. p. 54.) : " A denominacao mof- arabes prevaleceu : mas e notavel que ainda no foral de Toledo, dado por Affonfo VI, no principio do feculo xii., fejam chamados moftarabes" 132 Adopt ionift Herefy. " verfal Church of GOD never heard ;" — and they even attri bute the yoke of the Mujfulmans to the impiety of fuch a ritual. But Alcuin faw more clearly, and boldly reproached Elipandus with having changed affumpti and affumptionem into adoptivi and adoptionem. Still, it is eafier to give a bad name than to remove it. The hereSy of Elipandus fell ; but an opinion got afloat that there was Something not altogether right about the office which he had quoted in its Support. It was formally approved, however, by John X. about A.D. 920, and Seemed then to bid fair to remain the national uSe of Spain. But Rome, with that intolerance of other rites which has So incalculably injured eccleSiaJtical antiquity, had her eye fixed on the Spanijh Liturgy. The troublous pontificate of Alexander II. did not hinder him from determining to effect its abolition. Cardinal Hugo Candidus was charged as Legate with this affair : but the Spanijh Bijhops prejfed him fo convincingly with the names of S. Leander, S. ijidore, and S. Ildefonfo, and with the formal approbation of Pope John X, that he returned to Rome without accomplijhing his object. The Bijhops of Calahorra, Oca, and Alava, were defpatched to Italy to defend the national rite ; and they found the Pope engaged in the Council of Mantua. The Breviary, Mijfal, and Ritual were expofed to a rigorous ex amination of nineteen days, and were not only declared exempt from all fuSpicion of hereSy, but pronounced worthy of the high ejl praiSe. The continual efforts of Rome, however, were at lajt Succejf- ful. In Aragon, the Roman office was firjt introduced in the monajlery of S. Juan de la Peria, on March 22, 1071, being the Tuefday of the fecond week in Lent. Its introduction into the kingdom of Cajlille.is more curious. AffonSo VI, after various negotiations with Pope S. Gregory VII. and S. Hugh, Abbat of Cluny, both of whom threw a great deal of mijlaken zeal into the matter, determined on denationalising the Church of Toledo. In Some parts of his kingdom he experienced little refijlance ; in others the dijfatisfaction was extreme. The fate of the two offices was committed, as a truly Spanijh ratio ultima, to the trial of arms. Juan Ruiz, a native of Matanza del Rio Pifu- erga, was champion of the Mozarabic office ; the name of the knight who fupported the Rdman is not recorded. Whoever he were, he had the worfe caufe and the weaker arm, and paid for his rajhnefs with his life. The King was unconvinced, and re- Sorted to another trial. A fire was kindled, and the two mijfals were thrown together into the flames. That of Rome was con- fumed ; that of Toledo leaped forth unhurt. Affonfo then interpofed his fimple authority ; and commanded the abolition of Mozarabic Liturgy : its Reft oration. 133 the Spanijh rite. This was done : but not without great diffi culty ; and the proverb was made on the occaSion : — in Spanijh: — or, in Englijh :- / Quo volunt Reges Vadunt leges ; Donde quieren Reyes, Ali van leyes ; Laws muft Where Kings luft. When Toledo, however, was reconquered by Affonfo, the Chrijlians roSe as one man againjt the abolition of their rite in this its mother city. The matter was finally compromised by a royal decree, that, while the Roman uSe Jhould be introduced in the new churches, the national rite Jhould remain in thoSe of ancient foundation ; and it thus continued in the churches of S. Mary, S. Mark, S. Eulalia, S. Torquatus, SS. Jujta and Ruf- fina, S. Luke, and S. Sebajlian.* To theSe churches various privileges were given from time to time by different Spanijh Sovereigns ; eSpecially by AffonSo the WiSe, by Peter the Cruel, and by Ferdinand and ijabella. Notwithjtanding thefe favours, the Roman uje gradually infinuated itfelf even into the Moz arabic foundations ; and, towards the end of the fifteenth cen tury, the national rite was faid only on high fejtivals, and even then in a corrupted form, and from uncritical MSS. An attempt was made to rejlore it in 1436, by Juan de Tordefillas, Bijhop of Segovia. He, in that year, founded the College of S. Maria de Aniago, at the junction of the Pifuerga with the Duero, for thirteen clerks, who Jhould be bound by " Gothic " Rite ; but it lajled only five years, and then became a Carthufian foundation. It remained for the great Cardinal Ximenes to renew this venerable office. His was a career which Jhows the corruption of the times, in nearly as Jlrong characters as it proves the excel lence of the man. Thrown into prifon for the firmnefs with which he maintained his pretenSions to an expectative obtained * Mr. Ford, in his account ofthe Mozarabic Rite, is as incorrea as he ufually is, when touching on matters of religion. " The features," fays he, " of this Ritual are its fimplicity," — it is about the moft complicated ufe that exifts, — " and abfence of auricular confeffion (!). The prayers and colleas are fo beautiful, that many have been adopted into our Prayer-book." It is fcarcely neceffary to fay, that not one prayer, diftinaively Mozarabic, has been fo adopted. 134 Cardinal Ximenes. from the Pope, he finally triumphed over the Archbijhop of Toledo, though both jujlice and worldly power were on the fide of the latter ; and then, not feeling himfelf Safe in that diocefe, changed his benefice for a cure at Siguenca. Made Vicar- general, he was fo opprejfed by bufineSs that he Sought refuge among the Francifcans. From the Solitary convent, where he led a life of primitive aujterity, he was drawn forth to be Con- fejfor to Queen ISabella. To that office he was Soon compelled to add the dignity of Provincial of his order, and commenced that reform which was no leSs hated than necejfary. Elevated againjt his will to the Metropolitical See of Toledo, then the firjt Jlation for ecclejiajtical wealth and influence in Europe, he carried on his reformation ; and the laxity which it fuperSeded is Jhown by the fact that more than a thouSand religious pajfed into Africa, and there apojtatized, rather than embrace it. The Archbijhop's gentlenejs to the Moors, whofe kingdom of Granada had jujl fallen, drew multitudes to the Church. His zeal, however, was not altogether according to knowledge, when he caufed foldsful to be baptized at once by afperfion, and by one name. He had hardly been confecrated to Toledo, when he deter mined on rejloring the Mozarabic Office, then in the very lajl Jtage of decay. His firjt Jtep was to print the office books. He entrujted the collation of MSS. to the Doctor Affonfo Ortiz, a man of confiderable learning, and to three Priejts of Mozarabic churches. The Mijfal appeared in 1 500, and the Breviary in 1502. We Jhall have occafion hereafter to notice how far the work, with all its excellences, falls Jhort of reprefenting the original and uncorrupted Mozarabic Rite. The Archbijhop next erected the Mozarabic chapel, which Jtill exifts, at the wejl end of the cathedral of Toledo, and endowed it for the mainte nance of thirteen chaplains ; and he obtained the confirmation of this foundation in two Bulls of Julius II. The office, as feen in the Jtruggling light of a grey morning, — the black Silent figures kneeling on the floor, — the five unequal arches that divide the chapel from the cathedral, — the tapers here and there Jhowing like the virtues of a good man in a naughty world, — all has a mojt Jtriking effect. The chapel itSelf is in plain Italian tajle, and has nothing remarkable, but a MoSaic Madonna, after Guido, over the altar. The example of Ximenes was followed by the foundation (15 17) of a Similar chapel in the cathedral of Sala manca, where fifty-five Mozarabic majfes were Said in the year : and of another (1567) attached to the parijh church of S. Mary Magdalene, at Valladolid, for two majfes every month. When Florez wrote, (that volume was publijhed in 1748,) all thefe foundations were flourifhing ; and in the Mozarabic churches of Prefent State of the Mozarabic Liturgy. 135 Toledo, the office of the Titular Saints was Said according to the national uSe ; while in that of S. Jujta, the Feajl of the Samaritan Woman was obServed according to that ritual, on the firjt Sunday in Lent, and a Sermon preached on the Subject. The preSent Jlate of the Mozarabic Rite is this. It continued, theoretically at leajl, both in the Ximenian chapel, and in the Seven churches of Toledo (with the exception of that of S. Mary, which disappeared, we know not how, Some centuries ago), till 1842. In that year the government Supprejfed a large number of parifhes throughout the country. Four of the then exijling Mozarabic churches of Toledo Jhared the fame fate, and their parifhioners, eight or nine hundred in number, were aggregated to the two remaining ones, S. Jujla and S. Mark. The Clergy of the Mozarabic parifhes have formed, Jince the time of Ximenes, one body with the chaplains of his foundation. The latter are by the Concordat reduced from thirteen to nine : by the fame document the continuance of the two Mozarabic parifhes, as fuch, is guaranteed, and the parochial mafs in the latter is now always Mozarabic. The foundation at S. Mary Magdalene, at Valladolid, is extinct. That at Salamanca at prefent remains, but no provifion is made for its continuance in the Concordat. Pope Julius III, in 1553, regulated the quejtion of mixed mar riages between Roman and Mozarabic Chrijlians. The children belong to the rite of the father ; but there is an exception in favour of the eldejl daughter of a Mozarabic family. Though Jhe marry a Roman Chriftian, Jhe and her hufband are at liberty, at their marriage, to choofe the rite to which jhe and her children will belong, — and becoming a widow, Jhe is again permitted to make her choice. Even in the middle of the Jixteenth century, the price of a Mijfal had amounted to thirty doubloons ; and Paul III. actually fent an envoy to Toledo, in order that he might procure a copy for the Vatican Library. In the time of Florez, a copy was unattainable ; and it So remained till Alexander Lejlie publijhed at Rome, in 1755, his valuable and laborious edition. The manner in which he Speaks of the Mozarabic Office Jhows how little it was then known even to the learned of that day. In 1775, the great and good Cardinal Lorenzana reprinted the Breviary at Madrid.* In 1804, the Mijfal appeared at Rome, after the death of that prelate, but at his expenfe ; Faujtinus Arevalus was the editor. And this is not only the mojl pro- * Lorenzana had, while Archbilhop of Mexico, reprinted the Ordinary of the Liturgy, and the French Office, at Puebla de los Angeles, in 1760. 136 Difcoveries of M. Mone. curable, but the mojl valuable edition, and that to which we Jhall refer.* We will now examine the JlruSure of the Office itfelf, and compare it with the Gallican and African USes as we go along. But as we have jujl conSidered the various editions of the Mozarabic Office, it will be well to particularize what has been done for the Gallican Liturgy. Cardinal Thomafius edited, at Rome, in 1680, three Mijfals of that rite, which had belonged to the monajlery of Florens, and when that was facked by the Huguenots in 1563, found their way to the Vatican. Mabillon, in 1685, re-edited thefe, together with a Gallican Lectionary, which he difcovered in the monajlery of Luxieu. He afterwards difcovered a Gallican Mijfal in the monajlery of Bobio, t and publijhed it in his " Mufeum Italicum." Still later, Martene and Durand printed, in their " Thefaurus Novus," a MS. from the monajlery of S. Martin, at Autun, containing two epijtles on the fubject of the Gallican rite, which they attributed — whether correctly or not — to S. Germanus, of Paris. But one of the mojl important Liturgical diScoveries of modern times is contained in the work which Jtands at the head of this paper. M. Mone, who is Librarian at Karlfruhe, is engaged in collecting the original writers of the Hijtory of Baden. In the library there exijts a Commentary of S. Jerome on S. Matthew, the firft leaves being of the feventh, the rejl of the eighth century. It came from the Abbey of Reichenau, and contains, in a later hand, and in blacker ink, at the end, Benedicat Deus Johanni Epifcopo et congregationi no fires. This points out John II. Bijhop of Conjtance, and Abbat of Reichenau, (A.D. 760 — 781.) Hence, the later part of the MS. is coeval with S. Pirmin, the founder of Reichenau, who died in A. D. 754. It is not, then, unnatural to conclude, as the former part of the MS. is earlier than the foundation of the Abbey, that S. Pirmin brought it with him from his native AuJtraSia. But the MS. is clearly palimpfejl. M. Mone, anxious to examine it for his hijtorical Collection, afcertained that the old ink only was metallic, and by the application of Suit able chemical agents, he was thus enabled to rejtore the firjt MS. without dejtroying the Second. He there diScovered fragments of eleven Gallican Majfes, written on forty-five leaves, but Jadly cut about to Suit the formation of the new work. The variable _ * [The Ordinary has been reprinted by Dr. Daniel, in his " Codex Litur- gicus Eccl. Catholicae," and by myfelf in my "Tetralogia Liturgica." I have alfo tranflated it in my " Introduition to the Hiftory of the Eaftern Church."] f The MS. Bobienfe is not ftrialy Gallican, but rather an amalgamation of that with the Roman Ufe. The Omnium Offerentium. 137 parts only of the MaSs are given, and M. Mone devotes a learned dijfertation to the difcovery of their age. He proves incontejl- ably that the Mafs, No. 5, is at leajl as old as A.D. 305. He renders it highly probable that it is contemporary with the per secution at Lyons, A. D. 177. We Jhall uSe thefe, as well as Mabillon's Majfes, in illujlrating the Mozarabic. PaJJing by the Presparatio Miffa, in which it is almojl impof- Jible to dijlinguijh what may have been of ancient ufe, what received from the mediaeval Church of Toledo, and what the additions of Cardinal Ximenes, — we will commence with the Omnium Offerentium, or Leffer Mijfal ; that is, the common of every Mafs. It has received this name, either from its being necejfarily uSed by all priejts that offered that Sacrifice ; or becauSe the oblation of the chalice concluded with the words, et omnium offerentium, et eorum, pro quibus offertur, peccata indulge. The Confejfion having been made in the Roman manner, the genuine office commences with the Ad Miffam Offcium, which anSwers to the Roman Introit, the Ambrofian Ingreffa, the Gal lican Antiphona, or the Antiphona ad pralegendum. The name Ofticium is jujl as ufual in mediaeval Mijfals, as the better known Introit. The original Gregorian form of the Introit, and the modern Roman Ufe, will be bejt Jhown in parallel columns. We give that for the firft Sunday in Advent : — Gregorian. Antiphona ad Introitum. To Thee, O Lord, have I lift up my foul : my God, I have put my truft in Thee : O let me not be confounded : neither let mine enemies triumph over me. For all they that truft in Thee (hall not be confounded. To Thee, O Lord, have I lift up, &c. Pfalm. xxiv. Shew me Thy ways, O Lord ; teach me Thy paths. To Thee, O Lord, have I lift up, &c. Glory be to the Father, &c. To Thee, O Lord, have I lift up, &c. Vers, ad repetendum. Lead me forth in Thy truth, and learn me : for Thou art the God of my falva tion : in Thee hath been my hope all the day. Modern Roman. Introitus. To Thee, O Lord, have I lift up be confounded. Pfalmus. Shew me Thy ways, O Lord : teach me Thy paths. Glory be to the Father, &c. To Thee, O Lord, have .... be confounded. The triple repetition of the Antiphon feems to have been 138 The Officium. abolijhed at Rome about 1480, but is retained in our own printed Sarum books. The Mozarabic Officium for the fame Sunday is as follows :—* Off. Behold upon the mountains the feet of him that preacheth glad tidings of peace, Alleluia : and telleth good things, Alleluia : celebrate, O Judah, thy feafts, Alleluia : and pay unto the Lord thy vows. Alleluia. V. The Lord gave the word : great was the company of the preachers. Pfalm* And pay unto the Lord thy vows. Alleluia. V. Glory and honour be to the Father, and to the Son, and to the Holy Ghost, unto ages of ages. Amen. Pfalm. And pay unto the Lord thy vows. Alleluia. Prieft. Always, unto all ages of ages. R. Amen. The Officium, however, is not always from the PSalms, nor always even from Scripture. That on the Epiphany is exceed ingly remarkable, as proving the great age of the MaSs. It runs thus : — Ye that have been baptized into Christ have put on Christ; Alleluia. V. Ye are the bleffed ofthe Lord, who hath made heaven and earth. Now theSe words clearly refer to the cujtom of a public bap- tijm of Catechumens at the Epiphany, as on Eajter and Whitfun- eve ; but this was complained of as an abufe by S. Himerius of Tarragona, to S. DamaSus, about 380, and abolijhed by S. Siricius ; and therefore we cannot conceive this Officium to have a later date than the middle of the fourth century, while it may be much earlier. The " glory and honour" of the Doxology is a Spanijh ufe, Sanctioned under pain of anathema by the fourth (Jixth) Council of Toledo, and grounded on the ascriptions of praiSe by David, and in the ApocalypSe. The Gloria in Excel/is follows, which is fo beautifully men tioned by the Fathers of the Same Council, as having been begun in heaven and ended on earth ; and at its concluSion, the Priejl repeats the words, Always, for all ages of ages. Amen. According to the ancient USe ofthe Gotho-HiSpanic Church, the Gloria in Excelfis was Said daily ; as we learn from Etherius and Beatus ; it is now omitted, after the Roman USe, in Advent and Lent. Next comes a Collect which, though it occupies the place of the Collect for the Day in the Roman Liturgy, is not, as we Jhall foe, the Same thing. This anSwers to the AmbroSian * This word, in Mozarabic MSS, is always written p. Arevalus decides that it means Pfalmus, and we follow him becaufe of his unrivalled expe rience : elfe we (hould have been difpofed, with others, to interpret the con- traftion Prefbyter. Oratio Juper Populum. 135 Oratio fuper Populum, though that precedes the Gloria in Ex- celfis, and to the Gallican Colleclio poft Prophetiam. The Moz arabic prayer, in this place, is not, Jtriclly Speaking, proper to the day. For example : — the Same Oratio here occurs through out Advent ; the Same through Eajter-tide ; the Same, for the mojl part, as the fejlivals of Martyrs. We give that for Eajter : the commencement without Oremus, and the double ending, is common to all the Mozarabic Collects : — To Thee we afcribe praife, O Lord our God ; and we befeech Thy power that, as Thou didft vouchfafe to die for us finners, and didft again, after the third day, appear illuftrioufly in the glory of Refurreaion ; fo we, abfolved by Thee, may merit to have in Thee perpetual joy : in like manner as Thou haft given us an example of true Refurreaion. R. Amen. Prieft. Through Thy mercy, O our God, Who art bleffed, and lived, and governed all things unto ages of ages. R. Amen. This prayer having been ended, the Priejl continues : " The LORD be ever with you. R. And with thy Spirit." And then follows the Prophecy. More of that preSently. We will firjt parallelize the Mozarabic with the Gallican form, for the Sake of making our remarks clearer : — Mozarabic Gallican. Beneditlus. Oratio. Oratio poft Prophetiam (= Colleitio). Leclio Veteris Teftamenti. Leclio Veteris Teftamenti (vel Paffio Sanaorum). Pfallendo. Pfalmus refponforius. Epiftola. Epiftola. Evangelium. Evangelium. Now, it was formerly thought, and Mabillon* and Ruinartf exprejjly Say> that the ColleUio of the Gallican Office followed the reading of the Lection from the Old Tejtament. The rea- Son is, that it is uSually named in the Gallican Mijfals ColleUio poft Prophetiam, or fimply Poft Prophetiam ; and as the Old Tejtament Lection was generally called the Prophecy, it Seemed to enSue that the Colleclio followed that Lection. The mijlake was natural and almojl necejfary in thofe two great fcholars, to fpeak Jlightingly of whom could prove nothing but the writer's • Liturg. Gall. i. 5. 4. f In Appendice ad S. Gregor. Turon. Opp. p. 1357. 140 Prophetia: Benedictus. own folly. But when Martene and Durand publijhed the The- Saurus Novus, the Sermons of S. Germanus proved clearly enough that the Prophetia meant the BenediUus, which was fong anti- phonally after the Presfatio ; and that the Colleclio poft Prophe tiam followed that, but preceded the Lection from the Old TeS- tament. This was plainly foen by Vezzoji,* and, therefore, there is the leSs excuSe for Daniel and Mone, who have fallen back into the old error. The ColleUio of the Fourth MaSs of Thomajius clearly refers to the Benedictus : — Ortus es nobis verus Sol juftitiae, Jefu Chrifte, venifti de ccelo humani generis Redemptor. Erexifti nobis cornufalutis, et celfi Genitoris Proles per- petua, genitus in domo David propter prifcorum or acuta vatum. The reference is not leSs manifejl in Mone's Fourth Mafs : — Dum profetica diaa noftrae devotionis comitamur obfequiis, et benedic- tionem reddimus gratias, et viciflitudinem pro vifitatione aefolvemus, et quia Omnipotens plebi fune fecit in domo David cornu eretlionis, et gaudio aflig- nans, poft fpacia temporum, vaticinia profetarum greffufque noftros et [fed potius in] via pacts dirigens et falutis p. d. n.m. Jhm. Xpm. BenediUus, however, formed no part of the Mozarabic Rite ; which proceeded, after the Oratio, to the Lection of the Old Tejtament, prefaced by the Priejl with, "The Lord be ever with you. R. And with thy fpirit." The ufe ofthe Prophecy was jhared by the Mozarabic in common with the African, Galli can, and Ambrofian Offices. The references in S. Augujtine clearly prove the Ufe of Africa. The fermons of S. Germanus, and the alluSions of S. Gregory of Tours, make it manifejl as re gards Gaul. The Ambrojian Rite had formerly a Prophecy in every MaSs ; that Lection is now confined to Lent, and to a few fejtivals. The Roman Church only adoptedf the Prophecy on certain occaSions, as the Ember SeaSons ; and here is the firjt great difference that we find between that Ritual and the Mozarabic. The Prophecies of the latter call for no particular remark. In * Thomas. Opp.tom. vi. p. 204, note (2). t The prefent Roman Ufe on the Ember days, is this :— On the Wed nefday, the Prophecy, Epiftle, and Gofpel ; on the Friday, Epiftle and Gofpel ; on the Saturday, five Prophecies, Epiftle and Gofpel. It has been afked why the Friday has no Prophecy ? We doubt if any better reafon can be given than that of Berno -. "In quart feri duae kaiones leguntur, ut hi, qui in Sabbato funt confecrandi, admonsantur ut notitiam legis et prophetarum habeant, qua; maxime in quarta. setate vigebat. [And fo V, Bede : Hebrea gens Davidico Regno refulfit inclyta ^Etate pandens afluum Quartajubar fublimium.] Sexta feria una tantum legitur, quia Lex et Pro phetia in unoEvangelio recapitulantur, quod nunc in fexta mundi state pra> dicatur ac legitur. PJallendo and Eb7enthe Blejfed Virgin : — It is meet and right, moft merciful Father, that we fhould render to Thine omnipotence and loving-kindnefs that which Thou haft enabled us to beftow. Becaufe on this day, after long time, but no long time ago,* He Whof be longed always to Thee and to Himfelf, Christ Jesus, Thine only-begotten Son, is born to us. He was made the Son of His handmaiden, the Lord of His mother. The birth of Mary ; the fruit of the Church. By the one He is produced ; by the other He is received. He That as an Infant comes forth from the one, is fet forth as the Wonderful by the other. The one pro duced falvation for the peoples ; the other the peoples themfelves. The one bore the Life in her womb ; the other in her laver. In the limbs of the one Christ is infufed ; by the waters of the other Christ is indued. By the one He That was is born ; by the other he that had perifhed is found.]; In the one the Redeemer of the nations is quickened ; in the other the nations are vivified. By the one He came, that He might take away fins ; by the other He took away the fins for the which He came. By the one He deplored§ us ; by the other He cured us. In the one an infant, in the other a giant ; in the one an exile, in the other a conqueror. By the one He handled toys j by the other He fubdued kingdoms. The one He foothed with the winningnefs of a child , the other He betrothed with the fidelity of a Bride groom. Laftly, the tokens of His precious love exift uncorrupted. The Bridegroom gave for gifts to His Bride living waters,|| whereby fhe might * Notice the great antiquity of the prefent Illatio, from this moft venerable expreffion. f The book, corruptly, qua. X The antithefis cannot be preferved in Englifh : " Per illam, qui erat, nafcitur; per iftam, qui perierat, invenitur." § Ploravit ; but the reading feems corrupt. || Id eft, Chriftus Ecclefiec, add the printed books ; but it is manifeftly the reception of a glofs into the text. Illation for Maundy Thurfday 157 once for all be wafhed to obtain the merit of pleafing Him. He gave her the oil of gladnefs, that fhe might be anointed with the fweet ointment of chrifm. He called her to His table, and fatisfied her with the richnefs of wheat. He filled her with the wine of fweetnefs. He put upon her the ornament of righteoufnefs. He gave her the golden vefture of virtues, wrought about with divers colours. He laid down His life for her. He, having conquered, and about to reign, exhibited for her dowry the fpoils of death, by Him undergone, by Him crufhed. He beftowed His own felf upon her in food, and drink, and clothing. He promifed her that He would give to her an eternal kingdom. He engaged that He would place her as queen on His right hand.* He granted to her alfo that which was granted to His mother, to be filled, yet not to be violated ; to bring forth, yet not to be corrupted; to the one once, to the other ever; to fit as a bride in the bridechamber of lovelinefs, and to multiply her fons with the bofom of piety. That her children fhould be fruitful,-)- not corrupted in their will. Thus fhe, enriched by Him, and in Him, returns humble gifts to her Bridegroom and Lord. She offers to Him thus much of her own,J that fhe hath believed; and thus much from His example, that fhe hath loved in return. Of His own gift, that fhe could do that which fhe would ; that fhe would do that which fhe could. She hath given to Him, as rofes, the martyrs : as lilies, the virgins ; as violets, the continent. Thefe things fhe fent§ to Him, con ferred by the cod'of her toil, by the Apodles, the minifters of His will. Where fore now, ftanding at His right hand in happy and glorious perennity, (he with all angels, praifes and lauds Him That reigneth with Thee, Almighty Father, and with the Holy Ghost, faying: R. Holy, Holy, Holy, &c. For Maundy Thurfday : — It is meet and right that we fhould render thanks to Thee, Holy Lord, Almighty Father, and to Jesus Christ, Thy Son, Whofe incarnation gathers us into one, Whofe humility fets us up, Whofe betrayal loofes us, Whofe Paffion redeems us, Whofe Crofs faves us, Whofe blood cleanfes us, Whofe flefh nourifhesus, Who gave Himfelf up for us to-day, and loofed the chains of our guilt ; Who, for the commendation to the faithful of His goodnefs, and the magnifying of His humility, did not difdain to wafh even His betrayer's feet, whofe hands He even then forefaw engaged in wicked- nefs. But what wonder if, while approaching a voluntary death, He, fulfilling the minidry of a fervant, laid afide His garments, Who, when He was in the form of God, emptied Himfelf? What wonder if He girt Himfelf with a towel, Who, when he was in the form of God, was found in fafhion as' a man ? What wonder if He poured water into a bafin that He might wafh the feet of His difciples, Who poured forth His blood 'on the earth, that He might wafh away the uncleannefs of finners ? What wonder if with the towel wherewith He was girded He wiped the feet that He had wafhed, Who, in the flefh which He had affumed, confirmed the * Notice the application of that text to the Church, which has generally been applied to S. Mary. f The antithefis is neceffarily lod : " fcetofam effe prolem, non fcetidam." X The Semi-Pelagianifm of this claufe might be expeaed in a Church which had fo clofe a conneaion with fuch writers as S. Fauftus of Riez, and Caffian. § The book has illam; but it is plainly the Church which fends thefe gifts to her Lord, not Christ to the Church, 158 Illation Jor S. Geneftus. footfteps of the Evangelifts ? And that He might gird Himfelf with the towel, He put off the garments which He had ; but that He might take the form of a fervant, when He emptied Himfelf, He laid not that afide which He had, but affumed that which He had not. When He was about to be crucified, He was indeed dripped of His raiment ; and when He was dead, He was wrapped in linen clothes ; and all this His paffion is made the purification of believers. When He was therefore about to fuffer death, He exhibited aforehand obedience. Not only to them for whom He had come to endure death, but to him who was about to betray Him to death. For fuch is the benefit of the humility of man, that the fublimity of God com mended it by His example. Becaufe proud man would have perifhed for ever, unlefs a humble God had found him. That he who had been loft through the pride of the Deceiver, might be faved by the humility of the moft merciful Redeemer. To whom, as is meet, all Angels and Archangels ceafe not daily to cry, faying with one voice : R. Holy. The following is of a different kind ; it is for the fejtival of S. Genejius,* who received the crown of martyrdom while yet a catechumen : — It is meet and right that we fhould render thanks to Thee, Holy Lord, Eternal Father, Almighty God, in honour of Thy Saints; but chiefly in that of Thy holy and moft bleffed martyr, Genefius, whofe glorious viaory over the world, as on this day, the univerfal Church celebrates with feftal ex ultation ; who, while dill a catechumen, and not as yet wafhed by the mydery of the falutary wave, deteding the malice of a facrilegious fellow-foldier, and not differing that wicked edias (hould be imprinted in innocent wax, rejeaed the bloody laws that proceeded from an impious mouth, repudiated them with his hand, retreated from the office which he heard-)- appointed to him, withdrew his pious hand from J commencing the talk, as he would have withdrawn it from facrificing ; and his mind, devoted to God, fhuddered to infcribe on the wax facrilegious words. Who, when the weight of perfecu- tion preffed upon him, and the minifters of the devil were in purfuit, pre paring his mind for heaven, gave his body to the Rhine, as if feeking in it the facrament of the Jordan, and carried to the further bank the body of a martyr, that he might render one illuftrious by his body, the other with his blood. And thus, therefore, filled with Thy grace, O Lord, preceding the inftitutes of faith by the fpirit of faith, not yet having received baptifm, he was hallowed amidft the very head-quarters § of religion. The laws of God were not yet manifefted to him, and he was already full of God. Not yet confcious of the facraments, and himfelf already forechofen as a facrifice. Not yet fet free by the Lord, and already chofen as a witnefs for God. N6t yet called by a public profeffion to grace, and already hurried to the crown ; for he was adopted before he was regenerate. He never entered the water of the font, but was fprinkled with the fount that proceeded from himfelf. He is baptized in blood; he is regenerate by death ; he is ab- folved by condemnation ; he is confecrated by the fword. Happy he who merited to be baptized by fuch a baptifm, by which he fhould both blot out original fin, and never lofe that which blood of this kind had beftowed; that * Auguft 25._ f We read, audita refugit officio. X " Ab incipiendo, tanquam a facrificando." Arevalus fuggefts, and perhaps correftly, ab infcribendo. § " Inter ipfa eft religionis principia confecratus." We take the word principia in its military fenfe, and underftand it to refer to water, which, as the origin and birthplace of faith, may be fo termed. The Illation, No. V. of Mone. 159 no after fault fhould defile that which the fountain of blood had cleanfed ; who, in himfelf, by faith clofed, by faith condemned, the gate of fins; who in himfelf, by the outpouring of blood, accomplifhed with a double gift the facraments of baptifm ; who was not dipped in the font, but wafhed in his paffion, by thegift of our Lord Jesus Christ: Whom all the Angels together praife, thus faying : R. Holy. We add one more example from the Common of Martyrs : — It is meet and right that we fhould render thanks to Thee, God of Angels, God of Martyrs, and that we fhould with ineftimable joy fet forth their paflions, the triumph of Thy fervants, the joy of happy angels. For who can worthily relate the myftery of this depth, where from punifhment is born beatitude, from ignominy fprings glory, where life isperfeaed from death ! O myftic fecret of religion, where to be flain is praife, and to have flain is damnation ! O moft facred war, wherein the one appears to be flain, and the other is flain ! O efpecial conflia, wherein the murderer, by the death of the viaim, dedroys himfelf! The devil kindles the perfecutor by the fury of cruelty : Christ fuccours the perfecuted by the virtue of patience ! With the murderer Satan is punifhed : with the murdered Christ exults. The devil precipitates with himfelf his minider to Gehenna: Christ conveys His martyrs to the celeftial kingdoms. To Whom, as is meet, all Angels and Archangels ceafe not to cry, thus faying : R. Holy. We will now give, as an example of the Immolation in the Gallican Mafs, the very remarkable No. 5 of Mone ; which, it will be remembered, is fuppofed by that critic to be of the fecond century. It is, however, fo very corrupt, fo extremely involved, and the punctuation fo jingular, that we will not pledge our Selves always to have diScovered what is the exact meaning. Mone has tried to explain fome of the difficult pajfages ; but fome that are equally perplexed he has left untouched. The commencement is imperfect. debtors to grace, we vene- res gratiaa debitores, jugi rate perpetually and uninterruptedly; continuatione, veneremur ; feu cum whether we facrifice at the facred al- g ^ ado]emus ^. tars with public prayers, or whether, f. r . . . ' pondering in the fecret receffes of our <"* cum fecretis mentium penetra- hearts Thy deeds, ineffable by words, libus ineffabilia diaa* quae feceris, we cherifh them with quiet love. For aeftimantes tacito fovemus adfe£ba. jud are Thy ways, O King of na- ju^x en;ra Vox-f- tuae Rex gentium. tions. Who (hall not fear Thee, and quis non timebitj et magnincabit no- no^™! that refound.8 Thy^aints' men tuura ?„nuIla2 1u,ide™ nobis a*"c who by the perfeverant concord of cythare perfonant ; fan* tui, qui bef- virtues have conquered the Beaft of tiam feculi hujus, concordia virtutum this world, [may join in the Song of perfeverante vicerunt J nullum de Mofes and the Lamb : but] we have nobis Moyfi § canticum, qui inter no Song of Mofes, who are as yet fluaus adhuc ;ftms feculi volutamur. rolled among the floods of this world. * We read diclu. -f Clearly a miftake for vis. X Something is wanting here, where the palimpfeft is cut into a new leaf. We have fuggeded a few words which feem to carry on the fenfe. ^ Mone rightly obferves that this is the genitive cafe. i6o No. V. of Mone, We have no voice of Angels, un- Iefs perchance they (i. e. thofe hea venly fpirits) may praife us, who may probably be prefent with us when we confecrate the Body and Blood of Thy moft dearly beloved Son. Yet have we a pious care for the people, and holy prayer for the falvation of the multitude. And if the mind, intent on the divine worfhip, cannot fet forth in full the majefty of fuch a work, yet it endeavours to frequent the ufe ofthe benefit that is allowed. For who can with perfunaory fenfe pafs over Thy divine gifts ? Thou into corruptible flime and foluble clay didft vouchfafe to breathe the breath of life : Thou madeft that to be man which is flime; and the mortal mate rial Thou didft vivify with the fpi ritual vigour of nature into Thine image and fimilitude, that fiery vigour mightanimate within the torpid earth and the dull clay ; and by the agile mo tion ofthe warm vein our flelh might be quickened. What are we, and how much have we deferved ? For this clay Thy laws, for this clay the oracles of the prophets, for this clay the miniftries of angels, as foldiers have rendered fervice. For this clay the Lord Jesus Himfelf, pitying human labours, triumphed in the crofs of His Body. Why fhould I tell how, at the afhes of Thy Mar tyrs, the incorporeal powers are tor- Nulla vox Angelorum nifi forte laudare* nos poffunt, qui adeffe nobis poffent, cum fili tui deleaiffimi cor pus confecramus et fanguinem, fed pia cura pro populo, et fanaa pro falute plebis oratio. et mens cultui intenta divino fi non poteft maiefta- tem tanti operis explecare, nititur tamen ufum conceffi muneris frequen- tare, quis enim poffit perfunaorio fenfu, divina tua praeterire munera, tu corruptibili limo lutoque folubili fpi- rituf vitas infufflare dignatus es, hominem fecifti effe quod limos eft. materiamque mortalem, ad imaginem fimilitudinemque tuam fpiritali vivi- ficafti vigore naturae, ut pigram humum hebetemque limum igneus vigor, intus animaret. agilifque { mo- tio venae tepen tis. caro noftra vivefce- ret, quid fumus. et quantum eruemus§ huic limo leges, huic limo profeta- rum oracula angelorum minifteria militarunt, huic limo ipfe dominus Jhefus labores miferatus humanos cruce fui corporis triumfavit, quid loquar ad tuorum cineres torqueri incorporeas ]| poteftates, urit hie li- • This is an extremely difficult paffage. Mone wants to read nifi laudare nos possumus, but the fenfe he would attach to his alteration does notfeem very clear. We think that the reading ofthe text may poffibly be explained as in our tranflation. The qui adeffe nobis poffent is, to our minds, one ofthe moft convincing proofs of the great antiquity of this Mafs. f " Fur den Ace. Die Abkurzung fefilt," fays Mone. But he is wrong. It is the common ufe of the ablative for the accufative, which occurs fifty times in the Mozarabic hymns, and in the writings of fouthern Gaul — e.g. Medio noais tempore Per voce evangelica Venturus Sponfus creditur, Regni cceleftis conditor. A corruption which has engraved itfelf on the fouthern Romanic languages, both in the fecond and third Latin declenfion, as Sanaa for S^nShis, calif for califs, v'atade for virttaj. X We read agili. \ Mone fuggefts erimus or meruimus. The latter is probably right. || Anxious to draw the parallel between the Martyrs of Lyons and the 4-D.i76. 161 mented?- This clay burns thofe mus quos flamma non tangit, torquet whom the flame touches not : thefe r -ir i afhes torment thofe whom the tor- faVllla T™ "T pCena nM mve" ture of the hook cannot reach : their n't- a"ditur gemitus quorum tormenta groans are heard, although we behold non cernimus et haec quam magna not their torments. And thefe* fo „„„.: i„u~ ¦ • • ^ , great rewards of a little labour, it is *™ ^bons P™""3' mfileX V°luPtas a wretched pleafure which rejeas. 9uod eiclt mifera caro. quid fibi in- Miferable flefh ! what does it grudge videt. de ccelo fe revocat, et luto itfelf! It calls itfelf back from hea- reddit. nee hoc minim fit errapraepon- ven, and gives itfelf again to clay. , r , , . , Nor, would this be ftrange if earth dera'- fed 1uia tu domme deus Pater had the preponderance. But fince omnipotens, in tui unigeniti levatus Thou, Lord God Father Almighty, corpore ccelumnos feparare juffidi. ne had commanded us, raifed up in the r ¦ , ,. . Body of Thy Son, to refeek heaven, 1l,sefo Patiar t vl Penre> nobls mlfer>- let not, I befeech Thee, Thy mercy cordiam tuam fatis fit quod inclufa to us be loft. Let it be enough that corpore anima in leges mifera tranfit the foul, fhut up within the body, v - -4. paffes, unhappy/under alien laws! al'eDaS gene"S P"™ COmmum * Pr0 Conteftatio as clofe as poffible, Mone has here recourfe to one of the mod; extraordinary interpretations which ever entered a fcholar's head. He will have incorporeee either to mean corporea, or to be a falfe reading for it ; and poteftates to mean the magiftrates ! becaufe in the celebrated letter of the Church of Lyons they are called \%wna.i. He fays, " Will man incorporeee poteftates durch Teufel und nicht durch weltliche Machthaber, erklaren, fo id: incorporeee in diefer Verbindung fehr fremdartig" (not halffo drange as cor porea applied in the other fenle), " und das Relativum quos der folgenden S'atze pasd nicht darer, weil es mafc. id." (Why may it not exaaiy as well refer to diabolos or fpiritus, as to magidratus ?) " Wie konnte man auch von den Teufeln fagen, quos flamma non tangit, da diefes Bibel offenbar wieder- fpricht ? " The paffage does not fpeak of any flame : it fimply fpeaks of the material fire which confumed the Martyrs ; — and that did not touch the devils. Mone here fees a reference to the fix days and nights in which the bodies ofthe Martyrs lay unburied, and to their then being burnt, and the afhes cad into the Rhone. But how can it be faid that the magidrates were tor tured or burnt by thefe remains ? how can it be faid of the city officials, " auditus gemitus, quorum tormenta non cernimus? " whereas, if applied to the calling out of evil fpirits by the relics ofthe Martyrs, the whole fenfe is perfectly clear. In faa, how almoft impoflible is it that incorporeee fhould have been written for corporea ; and if it were, who ever heard of corporea po- teftas meaning a magiftrate ? * We read this moft corrupt paffage thus, following the emendation of one of the moft celebrated of Englifh fcholars : — " Et haec quam magna parvi laboris praemia, infelix voluptas quae rejicit. Mifera caro, quid fibi invidet ! De ccelo fe revocat, et luto reddit. Nee hoc mirum, fi terra praeponderat. Sed quia tu, Domine Deus Pater Omnipo tens, in tui Unigeniti levatos corpore ccelum nos reparare juffidi, ne quaefo," &c. Mone makes no attempt to explain the paffage, beyond fuggeding_/?r aera for fit erra ! [I may now add that the above fine correaion, which has been very much admired in Germany, is due to the late Dr. Mill.] f We read patiaris inftead oi patiar vi. X We reaQ" communis. M 1 6 2 The Ter SanRus. and that the common penalty of the errore unius eft perfoluta. amiferimus race is paid for the fault of one man. certepraerogativum naturae, non amit- Though we have loft indeed the pre- ... rogative of nature; let us not lofe temus redemptioms tuae gratiam ; the grace of Thy Redemption. Keep mercem igitur domine tuam tibi therefore, O Lord, Thy reward for fervaj quam filj tu; dileaiffimi tibi Thyfelf, which Thou haft purchafed „. .... , . with the body ofThymoft dearly be- corPore comparafti, nihil huic carni loved Son. We owe nothing to this debemus et fanguim juffumque do- flefh and blood : [and we will ob- minicae redemptionis* ut ficut fcrip- fervel the command of the Lord's n. J-_ • . . - ^iv'-j ui«. luimu tum £jj. fimils eius qm a mortuis redemption, that as it is written, we ' n may be His Who rofe again from the refurrexit, mento, &c. dead. To Thee, as is meet, &c. The Ter SanUus, of courSe, follows : its Mozarabic form is this :— Holy, Holy, Holy, Lord God of Sabaoth ; heaven and earth are full of the glory of Thy Majefty. Ofanna to the Son of David. Bleffed is He that cometh in the name of the Lord. Ofanna in the higheft. Hagios, Hagios, Hagios, Kyrie o Theos. And then comes the prayer Poft SanUus ; which is almojl always of this form (we take that for the Saturday in Eajter week) : — Verily Holy, verily Bleffed, is our Lord Jesus Christ, Thy Son, through Whom Thou haft deftined for us true falvation, that man, deceived by the fraud of the ferpent, might by His Refurreaion efcape death, and renew the life which he had lod. The devil had done deceitfully, that he might flay man at unawares ; but the Lord cured him of his wound, while He poured forth His precious blood. Of old time he received his death- wound : but now, by the blood of the Crofs, he hath acquired perpetual joys. The woman, herfelf feduced, had deceived the man : but he hath been redeemed by the fixture of the venerable nails. For God hath de livered us from hell, and hath fet us free from the hand of death ; Who fitteth at the right hand ofthe Father, Christ the Lord, and the Eter nal Redeemer. That for Pentecojt : — Verily Holy is God the Father, Holy the Only-begotten Son, Holy alfo the one Spirit of both; for by His ineftimable power the chariot of the Gofpels rufhes with its flaming wheels through the whole world : and its axle, glittering with the fplendour of their fiery rays, is carried every way by the bodies, inftina with eyes, of the Living Creatures. In the Charioteer of thofe wheels the Spirit of Life Himfelf abiding, hath, by the empire of His own power, fubjeaed the whole world to the feet of Christ : by divine powers bearing the teftimony of the Father to the Only-begotten Word, that He was made flefh and dwelt among us. This is that gift, promifed by, and like to, the paternal pledge, that the Son had engaged to fend ; when, re turning to the Father, he faid that His own fhould in nowife be left or phans ; teaching thereby that, in the prefence of the Spirit, His own and His Father's Majefty fubfifted. This is that ointment wherewith Christ * We muft fupply obfervabimus, or fome fuch word. The Poft SanElus. 1 63 was anointed above His fellows by the Father : the verity of this anointing, that ancient divines fet forth with tranfitory figures, by which priefts and pro phets and kings were condituted, reprefenting aforehand the image of the One True King and Prophet and Pried, Jesu Christ the Lord and eter nal Redeemer. The Ambrojian Office has no Poft SanUus : that of the Gal lican is precifely Jimilar to the Mozarabic. We give that of Mone's Mafs, No. 5 : — He, I fay, Christ our Lord and our God, who being made, of His own will, like to mortals through all the courfe of life, prefented to Thee an im maculate body; and, the fufficient expiator of ancient guilt, exhibited a foul incorrupt and inviolate by fin :* .... which blood fhould again cleanfe from its pollution ; and, having abrogated the Law of Death, (hould raife man's lod body to Heaven, and to the right hand ofthe Father. Through our Lord Jesus Christ ; Who, the day before He differed, &c. - The conclufion of this prayer introduces us to the great ble- mifh of the Ximenian books. The Mozarabic Liturgy, which always ends the Poft SanUus with the words " CHRIST THE LORD and eternal Redeemer," originally proceeded, like the Gallican, " Who, the day before He fuffered," fo introducing the Confecration. But now the Poft SanUus ends abruptly with " Redeemer" and a new introduction commences, Adefto, adefto, Jefu hone Pontifex in medio noftri : the word Pridie nowhere now occurring, though the prayer that follows the Canon is Jtill called the Poft Pridie. This violent disjuncture is undoubtedly a great reflection on the Jkill of the Ximenian revifers. The for mula of confecration is: — "THIS IS MY BODY, WHICH " shall be given for you : this is the cup of the " New Testament in my blood, which for you " and for many shall be poured forth for the " REMISSION OF SINS." Although thefe words are given in the text, the Roman form is really employed. This is neither the time nor place to dwell on the Invocation of the HOLY GHOST, after the words of Injtitution, which the Eajtern Church conjiders of co-ordinate necejjity with the latter for the change of the elements. It will be fufficient to remind the reader that the formula in the Liturgy of S. Chryfojtom is as follows : — Send down Thy Holy Ghost on us, and on thefe propofed gifts, and make this bread the precious Body of Thy Christ : and that which is in this cup the precious Blood of Thy Christ ; changing them by Thy Holy Ghost : and that in all the Eajtern Liturgies, as well as in the Scotch * A claufe in the original appears to have been loft. 164 Invocation of the Holy Ghoft Communion Office, there is a prayer to the like effect. We Jhall only remark here that the Gotho-Hifpanic and Gallican Rites clearly contained this invocation in the prayer Poft Pridie. It has, for the mojl part, difappeared from the prefent Moz arabic Offices : but fufficient traces of it remain. The Majfes of Spanijh Saints especially retain it. Take, for example, the Poft Pridie of S. Torquatus and his companions (May 1) : — Almighty God, Who for the falvation of the people in thefe parts didft fend feven mirrors of prieds, do Thou, at the interceffion of the fame, whofe mod facred memories are recited at Thine altar, fend Thy Holy Ghost from Thy holy feat, whereby Thou mayed impart fanaification to the offered facrifices, and fulnefs of fanaity to our doaors. Of S. Martiana (a Mauritanian martyr), July 12 : — Thee, Almighty God, we befeech and fupplicate, that thou wouldft vouchfafe of Thy mercy to accept this oblation, which we offer to Thee with faithful and humble devotion, and woulded Thyfelf make the offerings of our fervice acceptable to Thee ; that Thou wouldft make them accepted and fanaified here by the miniftry * of the Holy Ghost, and wouldft re ceive the requefts of our fervice for a fweet-fmelling favour. There are twelve other Majfes in which the fame thing occurs : the mojl remarkable is that for the fifth Sunday in Lent : — Having recited, O Lord, the precept for the Sacraments of Thine Only- begotten Son, and making mention at the fame time of His excellent Paffion, and Refurreaion, and Afcenfion into Heaven, we humbly befeech and pray Thy Majefty that the plenitude of Thy benediaions may defcend on thefe facrifices ; and that Thou wouldft pour on them the fhower of Thy Holy Ghost from heaven. That this facrifice may become after the order of Melchifedech ; that this facrifice may become after the order of Thy patriarchs and prophets ; that as Thy Majefty did vouchfafe to accept that which they did in types, fignifying the Advent of Thine Only-begotten Son, fo Thou wouldft vouchfafe to look upon and to fanaify this facrifice, which is the true Body and Blood of Thy Son our Lord Jesus Christ; Who for us all was made Prieft and Sacrifice. Thus therefore, moft merciful Father, fanaify this facrifice by looking upon it with Thy Glory ; that they who receive it may obtain from Thee pardon of fins here, and eternal life in heaven. Who does not foe that the original exprejjion, in place of the two words we have italiciSed, mujt have been that it may become, or, and make it ? Eight, at leajt, of ThomaSius's Gallican Majfes have the In vocation : that which contains it mojl remarkably is the Office * Arevalus would read, without fufficient reafon, minifterium for myfterium. Originally found in the Mozarabic Liturgy. 165 for the AJfumption. We give it in the original, for a reaSon that will preSently be evident : — Defcendat, Domine, in his Sacrificiis tua? benediaionis coeternus et co- operator Paraclytus Spiritus, ut quae tibi de tua terra fruaificante porrigimus, ccelefti permuneratione, te fanaificante, fumamus. Ut tranflata fruge in corpore, calice in cruore, proficiat meritis, quod obtulimus pro deliais. Now, undoubtedly, this may mean "the bread having been changed," i. e. by the words of Injtitution : but the whole tenor ofthe paffage, joined to what we know of the character of this prayer from other fources, Jhows that the true meaning is, " the bread being by this invocation changed." And fo Mabillon Saw that permuneratione is merely an error for permutatione. In Mone's Third MaSs Jtill more Jtrikingly : — Deprecamus, Pater Omnipotens, ut his creaturis altario tuo fuperpofitis Spiritus (/. Spiritum) fanaificationis infundas, ut per transfufione cceledis et invifibilis facramenti, panis hie mutatur (/. mutatus) in came, et calix tranf- latus in fanguine, fit totius gratia, fit fumentibus medicina, p. d. So the Fourth MaSs :— Defcendat . . . fuper hunc panem, et fuper hunc calicem, ut fiat nobis legitima eucharidia in transformatione Corporis et Sanguinis Domini. And this prayer for a legitima euchariftia occurs many times both in the Gallican and Mozarabic books. The Poft Pridie always ends thus : — Amen. Prieft. Through Thy gift, holy Lord : for Thou created all thefe things very good, for us Thine unworthy fervants; fanai * fieft, quickened, * bleff * eft, # and granted: to us ; that they may be blefl'ed by Thee our God for ever and ever. Amen. Then follows, if there be one appointed for the day, the An tiphona ad confraUionem panis : for example, on the Second Sunday in Lent : " Let Thy merciful kindneSs, O LORD, be upon us, like as we have put our truft in Thee." And the Priejl, having faluted the people, proceeds : " The faith which we believe with the heart, let us fay it with the mouth." And then, and not till then, according to the old rite, he elevates the Hojt ; becaufe then, and not till then, — not till after the Poft Pridie, was it a legitima euchariftia, according to the Gotho- Hifpanic belief. Now, there are two elevations ; one here, and one according to the Roman Ufe. Having broken the Hojt into nine parts, the celebrant arranges them thus, in honour of thefe myjteries : — 1 66 " Sub Cruris Titulo"— what. The Incarna tion. The The Na- The Re- Death, tivity. furreaion. The Circum cifion. The Glory. The Appari tion. The Kingdom. The Paffion. The glory and the kingdom being properly no part of the Crofs. And it is to this cujtom, in all probability, that the Canon of the Council of Tours refers : " Ut Corpus Domini in altari non imaginario ordine, fed fub crucis titulo componatur." That is, that the particles were not to be difpofed in any way which the Priejl might fancy, but in the appointed Crofs. The Nicene Creed, which is Said while the priejl is fo arranging the particles, has nothing otherwiSe remarkable than that it is phraSed in the plural. The Priejl* proceeds to the Collect before the LORD'S Prayer, the lajt of the Seven prayers of S. Ifidore. The following, for the Jixth Sunday after Eajter, may Serve as an example : — Raife us up before Thy prefence, Almighty God, in Whom we live. To Whom we are dedicated. To Whom we owe our falvation. Whofe gift is our feftivity. Whofe reward is the life of them that believe. Whofe re demption is the Refurreaion of the dead. Be prefent in the facrifices, which Thou haft taught. Be prefent in the joys which Thou haft given; Thou Who haft fealed the hope of Refurreaion. Preferve in us through all things this Thy gift, that celebrating this day of the Lord's Refurreaion with worthy hymns, we may merit to fay to Thee from earth, — Our Father, &c. The Gallican Office varied in the fome way. Here is an example from Mone's Sixth MaSs : — We are indeed unworthy of the name of fons, Almighty God : but Thou being our Helper, trembling, yet obeying our Lord Jesus Christ, with humble mind we pray, and fay, — Our Father, &c. * Here, in the prefent rite, occurs the memento for the living ; as after wards, juft before the Prieft receives, the memento for the dead : but thefe are Ximenian alterations ; both the one and the other being commemorated in the Gotho-Hifpanic Ufe before the Oratio poft nomina. The Embolijmus and the Vicit Leo. i6y The LORD'S Prayer follows. The people anfwer Amen to every claufe, except to that, " Give us this day our daily bread," where they reply, " For Thou art GOD."* Immediately after there is a variation from the Gallican, and an agreement with the Ambrofian and Roman form. The Gallican has a varying collect that follows, as well as one that precedes, the LORD'S Prayer. As in S. Eulalia's day : " Free us, eternal piety, and " true liberty ; and fuffer not them, Almighty, to be taken by " the enemy, who dejire to be pojfejfed by Thee. Who livejt," &c. This is followed by the Embolifmus, a prayer againjt temptation, never varying : as is alfo the cafe in the Eajtern Liturgies. After the Embolifmus, the Priejl, in Eajter-tide, ex claims thrice, "The Lion ofthe tribe of Judah, the Root of David, hath conquered, Alleluia : " and at each time the people reply, "Thou thatfittejt upon the Cherubim, Root of David, Alleluia : " the Priejl holding the Particle called The Kingdom, over the chalice. At other times he proceeds immediately to the SanUa SanUis ; in which the Mozarabic agrees with the Eajtern Liturgies. Every one knows that in the latter, this exclamation is followed by a confejjion of faith in the Trinity, or of our LORD'S Divinity. As, for example, in S. Chryfoftom : " One Holy, one LORD, JESUS CHRIST, the glory of GOD the FATHER. Amen." In S. Mark: "One Holy FATHER, one Holy SON, one HOLY GHOST, in the unity of GOD the FATHER. Amen." And here, in the Gallican Office, fol lowed the Trecanum, the fame confejjion ; it is now not to be found in the Mozarabic Rite,*f though undoubtedly it once exijted there. The SanUa SanUis in the Gotho-Hifpanic Office runs thus : — Holy Things for Holy Perfons : % and the commixture of the Body [and Blood] of our Lord Jesus Christ, be to us that receive and drink it for pardon, and be vouchfafed to the departed faithful for reft. Amen. And he puts the particle called The Kingdom into the chalice. A relic of the ancient rite was in ufe in the mediaeval Mijfal of Angers, where the commixture of our LORD'S Body and Blood was accompanied with thefe words : " Sanctum cum fanctis : haec facrofancta commixtio," &c. * This faa is a fufficient anfwer to the Chevalier Bunfen's wild dreams about the derivation of all Liturgies from the Lord's Prayer, confidered as the original form of Confecration. f Another corruption of the prefent Mozarabic Office here is, that the Sancla SanUis is faid in a low voice, inftead of as a proclamation. X [Here, perhaps, we ought to tranflate, Holy Things to Holy Things. That great liturgical fcholar, Mr. Freeman, tranflates, (but, I feel con vinced, miftaking,) the SanUa Sanclis, " The Holy Myfteries are lifted up to the Holies," i.e. to the Lord's Body in Heaven.] 1 68 The Beneditlion. After the exclamation, " Bow down yourfelves for the bene diction," the Priejl pronounces one that varies with the day, and is almojl always contained in three different claufes ; very rarely in four or five. For example, on Eajter-day : — The Lord Jesus Christ, Who, dying for the falvation of the whole world, role again to-day from the dead, He by His refurreaion mortify you from crime. R. Amen. And He That by the Crofs dedroyed the empire of death, bedow on you a participation in the bleffed life. R. Amen. That you who in the prefent world celebrate the day of His Refurreaion with joy, may merit the companionfhip of the Saints in the heavenly land. R. Amen. Which He vouchfafe to grant through Thy mercy, O our God, who art bleffed, and lived, and governed all things for ever and ever, R. Amen. For the firft Sunday in Lent : — Christ, the Only-begotten Son of God, Who vouchfafed to thirft for the faith of the woman of Samaria, He kindle in you the thirft of His love. R. Amen. The fame Redeemer Who worked in her that which He might call unto His kingdom, work in you that which He may crown with eternal remuneration. R. Amen. And He That gave to the difciples precepts of praying, He vouchfafe to hear you in whatever place ye call upon Him. R. Amen. Through Thy mercy, &c. On the Feajl of SS. Peter and Paul :— The Almighty God, Who giveth to the miferable every remedy of mercy, grant to you to be cleanfed with the tears of Peter from all foolifhnefs of crime. R. Amen. Vouchfafe to you to receive the wifdom of the word by the teaching of Paul. R. Amen. That the one by prudence, the other by doarine, may caufe you to attain to everlafting life. R. Amen. He granting and helping, Who, in perfea unity, liveth and reigneth One God for ever and ever. R. Amen. The Gallican Ufe was the fame. Mone's Majfes contain no Benedictions. There are feveral in thofe publijhed by Tho- maSius. The triple form, however, is not fo conjtantly obServed. The following is for S. Andrew's-day : — Almighty Lord God, Who, fitting in Thy glory above the dars, has left to us a propitious ftar, the bleffed Apoftles, whofe fair cohort, powerful in bleffed fplendour, Thou didft firft preeleft in merit, that Thou migheft pre- deftinate them in the kingdom. R. Amen. Grant of Thy mercy to the furrounding congregation to be fortified by the fign of the Crofs, that it may overcome every aflault of adverfe power. R. Amen. Pour into their fenfes the Apoftolic doarines, that they may contemplate Thee with un clouded minds. R. Amen. That in the tremendous hour of judgment they may be defended by the proteaion of thofe whofe precepts they fol lowed. R. Amen. Which Thyfelf vouchfafe to grant, who with the Father, and the Holy Ghost, &c. After the Benediction, the Choir, in the Mozarabic Rite, The Antiphona ad Accedentes. 169 Says the Antiphona ad accedentes. This anSwers to the Roman Communio, and to the Greek xoivwucov. In the Spanijh Office, however, there are but a few of thefe Antiphons. That in ufual employment is : — O tafte and fee how gracious the Lord is.* All. All. All. V. I will blefs the Lord at all times : His praife fhall ever be in my mouth. All. All. All. V. The Lord fhall redeem the fouls of His fervants, and He fhall not forfake any that put their truft in Him. All. All. All. V. Glory, and honour, &c. All. All. All. Each Sunday in Lent has it proper Antiphona : fo has Maundy Thurfday. From Eajler-eve till Pentecojt, it is this : — Rejoice, O people, and be glad : an Angel fat on the ftone ofthe Lord : he himfelf gave you the glad tidings. Christ hath arifen from the dead, the Saviour of the world: and hath filled all with fweetnefs: rejoice, O people, and be glad. V. Now his face was as the lightning, and his gar ments as fnow : and he faid : P. Christ hath arifen from the dead. V . And the women went quickly from the fepulchre with fear and great joy, and did run to tell His difciples that He had arifen. P. Christ hath, &c. V. Glory and honour, &c. P. Rejoice, O people, and be glad, &c. The ufe would feem to have been the fame in the Gallican Mijfal. A remarkable metrical example, of the feventh or eighth century, has been preferved, commencing, SanUi venite, corpus Chrifti fumite.-f The prayers faid by the Priejl after and before reception call for no particular notice ; and the rite is modernifed. The Choir at the conclufion Jings the Communio, which is briefly this, and is invariable, except in Lent ; and therefore does not anfwer to the Roman Communio : — " Refecti Chrijti Corpore et San guine, te laudamus, Domine, All. All. All." In Lent : " Re- pletum ejt gaudio os nojlruni, et lingua nojtra in exultatione." The Gallican Rite had two varying prayers, the Poft Eucha- riftiam and the final ColleUio, which are not found in the Moz arabic. The original conclufion $ of the Spanijh Office was thus : the Priejl Jlanding at the Gofpel Jide of the altar : — The Body of our Lord Jesus Christ, which we have received, and His holy Blood, which we have drunk, fo adhere to us, eternal Almighty God, that it may not be to us to judgment, nor to condemnation, but may profit * The Apoft. Conftitutions order the 34th Pfalm to be faid during Com munion (viii. 13) ; the Catechefis of S. Cyril feems to imply that only the Guftate et videte was faid by the Church of Jerufalem in his time: and fo does S. Ambrofe — "Unde et Ecclefia videns tantam gratiam, hortatur — Guftate et videte, &c." T [See my Mediaeval Hymns, p. 37.] X A ftrange medley of eight colleas, to be faid by the Pried, now follows this. 170 The Communio. to our falvation, and to the remedy of our fouls for eternal life. R. Amen. Prieft. Through Thy mercy, O our God, Who art bleffed, and lived, and governeft all things for ages of ages. R. Amen. Prieft. The Lord be ever with you. R. And with thy fpirit. Prieft. Our folemnity is accomplifhed in the name of our Lord Jesus Christ : let our prayer be received with peace. R. Amen. Thus, as fully as our fpace allowed, we have endeavoured to go through the Gotho-Hifpanic Rite ; the richejt, the fullejl, the mojt varied of all known Liturgies. We have Jhown that it could not be derived from the Roman Liturgy, differing from it as it does in the Prophecy, in the pqfition of the Kifs of Peace, and in the Invocation, — while, though bearing a cloSer affinity to the Eajtern Rites, neither can it be deduced from them, becauSe of its varying Prefaces, its varying Collects, and the pqfition of its Creed. Its perfected Jtructure we owe to fuch faints as S. Leander, S. Ifidore, S. Ildefonfo ; its explana tion and intelligibility to fcholars like Alexander Lejlie, Faujlinus Arevalus, and Lorenzana : but its exijtence as a living rite is due to one man only, and is but a part of the debt that the Wejtern Church owes to Francis Ximenes de Cifneros, Arch bijhop of Toledo. VI. THE AMBROSIAN LITURGY.* E have endeavoured to elucidate the theory of the Roman Ritual ; we have entered at fome length into the Mozarabic and Gallican Mijfal ; we now propofe to do as much for the Ambro Sian. Some quejlions, which have been pre- vioujly difcujfed at length, we Jhall therefore feel ourfelves at liberty here to confider fettled ; and it will be our endeavour to avoid repeating here what we have invejligated before. The Ambrofian, like the Mozarabic and Gallican, is a branch of the Ephejine family. All three have been moulded by con tact with the Petrine Liturgy ; but the Ambrofian, as it might be expected, mojt of all. It is a living rite, theoretically co- extenjive with the province of Milan, — and in this refpect of far greater importance than the Mozarabic, now confined to the Chapel in Toledo, and to the three other parijhes where it is authorifed. But in every other point of view, it is immeafurably inferior to the Spanifh Rite ; and had the Gallican exijled long enough to have taken a Jlatus of development like her two fijlers, we believe that Jhe alfo would have been fuperior to the Milanefe. We fay, theoretically co-extenjive with the province of Milan, becaufe, in point of fact, in the Swifs portion of it, the Roman Rite is ufed and clung to with marvellous tenacity; infomuch that when Cardinal de Gaifruck endeavoured to Jub- * t. Miffale Ambrofianum, noviflime Jofeph Cardinalis Puteobonelli, Archiepifcopi, auaoritate recognitum. Mediolani : 1768. Typis Joannis Baptiftae de Sirturis, Imprefs. Archiepifcopal. 1. Miffale Ambrofianum, Caroli Cajetani Cardinalis de Gaifruck, Archi epifcopi, auaoritate recognitum. Noviflime impreffum. Mediolani: 1850. Apud Jacobum Agnelli, Typographum Archiepifcopalem. 172 The Province of Italy. Jtitute the Ambrofian Liturgy, the popular outburjl of feeling exclaimed, " Either Romans or Lutherans ! " Firft, we will give a hajty Jketch of the fortunes of the Church of Milan during thofe centuries in which her ritual was ajfuming its prefent form ; then explain the diviSion of its eccleSiaJlical year ; the framework of its Mijfse ; and then its particular beauties and defers as compared with the cognate Mozarabic and Gallican forms. Italy, then, in the earliejt ages, was divided into the Roman and Italic provinces, under the refpeclive headfhips of Rome and Milan. During the era of persecution, it may fafely be faid that thefe two were much on a par : after that period, the one was continually weakened by abjtracled provinces, the other con tinually augmented by means, the recital of which forms one great part of Church Hijtory. At an uncertain time, but about A.D. 400, Aquileia became independent of Milan, and vindicated to itfelf the Primacy of Venetia and IJtria. In A. D. 447, the See of Ravenna in like manner claimed the Primacy of the Flaminia and part of the iEmilia ; and by thefe two lojfes the See of S. AmbroSe lojt much of the dignity that it had enjoyed previoujly to and during the pontificate of that great Father. During his Epifcopate, we find the difference between the Roman and Milanefe ufes, more particularly in the obfervance of the Saturday, very Jtriking. Yet probably the ritual which he left was the mere kernel or nucleus of that now called the Ambrofian. It was, on the whole, more like the Eajtern for mulae than was the Roman ; at the fame time, in one particular, the variety and diftinctions of its Prefaces or Illations, it was further removed from the immutability of the Antiochene and Thaddaean families. An interejling article might be written on the traces which remain in the genuine works of S. Ambrofe of the Liturgy which exijted at his time. S. Simplician, his fuccejfor (A.D. 397 — 400), is faid to have made confiderable additions to the formulae then in ufe : this may be true ; but the very Jhort period of his pontificate mujl have cramped his defigns. It is better to ajfume that during the whole of the Firjt Epoch of the Pqft-Ambrqfian Church — that which preceded the capture of Milan by Attila (A. D. 397 — 452)— the Liturgy was more and more ajfuming completenefs, and fettling into the definite arrangement of the various Mijfal Antiphons. Great names ruled the Italic province during that period : S. Venerius for eight years ; S. Marolus for fifteen ; S. Martinianus for thirteen ; S. Glycerius for three ; S. Lazarus for eleven ; S. Eufebius for fourteen. During the pontificate of the lajt-named Bijhop it was, that the " Scourge of GOD," The Ambrofian Liturgy : Epochs of Formation. 1 73 having already devajtated Northern Italy, fell, in A. D. 452 on Milan. The Bijhop, guejjing by natural prudence, or fore warned by fupernatural agency of the impending ruin, led his flock towards the Maritime and Cottian Alps ; and on their return, when Attila had retreated, that rejtoration of the Great Bafilic, better known by the name of Intramurana, took place, which has left its Jtamp on the Ambrofian Calendar to all ages. The great flaw of the Mozarabic, as every one knows, is that beyond the Seventh Sunday after Trinity there is no further Dominical Office till we come to the Kalends of November ; fo that for ten or twelve Sundays in the fummer the fame office is repeated again and again. This would have been the cafe at Milan ; but the time is now well filled up by the occurrence of the Feajt of Dedication on the third Sunday in October ; the two former Sundays of that month being taken up in prepara tion for it : and, by the obfervance of the Decollation of S. John Baptijt, with its train of following Sundays. We are inclined, then, to fix the end ofthe Firft Epoch ofthe Ambrofian Rite to the return ofthe exiled citizens in 453. The homily delivered on that occajion by the mojl celebrated preacher of his time, S. Maximus of Turin, and which is Jtill extant, ufed to be read on the occajion of this Fejtival, till the lajl re jtoration of the Great Bafilic, by S. Charles Borromeo. During the Second Epoch, from thence to the inauguration of the Gothic kings (A. D. 453 — 493), the Ambrofian Office pro bably perfected its mojl important parts. From a careful ex amination of its Prefaces, and a comparifon between them and the relics of ecclejiajtical writers of that place and time, this fact, we think, might be made pretty clear ; and it is curious that the fcholars of Italy have not devoted themfelves to an in quiry fo full of interejl and importance. During this epoch, five Prelates held the See of S. Ambrofe ; all of them reckoned among the faints — S. Geruntius, S. Benignus, S. Senator, S. Theodoras I, S. Laurentius I. The Third Epoch is under the Gothic kings, and lajls from A.D. 493 to 568. It alfo faw five Pontificates, four Prelates out of the five being faints — S. Eujtorgius II, S. Magnus, S. Datius, Vitalis, S. Auxanus. During this epoch, the lejfer hymns and lections, the Pfalmelli, Epiftolellse, Offertories, Tranfitories, and ConfraSories, appear to have formed them felves as they now are. The Fourth Epoch is that ofthe Lombardic kings, from A. D. 568 to 739 ; and it is ecclejiajtically important from the Aqui- leian fchifm of the Three Chapters. The reader is aware that on the condemnation of theSe Chapters, in the teeth of the Pope, »74 The Ambrofian Tear. by the Fifth CEcumenical Council, the Primate of Aquileia headed the dijfentients from that condemnation ; and, taking to himfelf the title of Patriarch, dealt his anathemas about pretty freely to the rejl of the Church. The fchifm thus commenced lajted more than a century. During this time the See of Milan was occupied by twelve prelates, of whom feven only are reckoned among the faints ; namely, S. Honoratus, Laurentius II, Conjlantius, Adeodatus, AJterius, Fortis, S. Joannes Bonus, S. Antoninus, S. Mauricillus, S. Ampellius, S. Manfuetus, S. Benediftus, Theodorus II. And in this time we may fairly conclude that the book finally ajfumed the general character that it now pojfejfes. We will now proceed to the Office itfelf; and it will be mojl convenient to give, in the firjt place, the Dominical arrangement of its ecclejiajtical year, which is very peculiar. The reader will perhaps underjtand it better if we take an actual year, — that on which we have jujl entered — [1861]. Jan. Feb. March April May June Circumcifion. Fird Sunday after Epi phany. July Second „ Third „ Fourth „ Septuagefima. Sexagefima. Augud Quinquagefima. Lent begins. 26. Quadragefima. 4. Sunday ofthe Samaritan. Sept. 11. „ Abraham. 18. „TheBlindMan.„ Lazarus. Saturday of the Tradi tion of the Symbol. Oa. Palm Sunday. Eader Day. Fird Sunday afterEafter. Second „ Third „ 6. Fourth „ Nov. 13. Fifth 17. Afcenfion Day. 20. Sunday after Afcenfion. 27. Whitfimday. Dec. 3. Trinity Sunday. 10. Second Sunday after Pentecoft. '5- 22. 29. 5- 12. 19.20. *5 31 '5- 22. 29 Third Sun. after Pen. Fourth „ Fifth „ 8. Sixth „ 15. Seventh „ 22. Eighth „ Ninth „ Tenth „ Eleventh „ Twelfth „ Thirteenth „ 2. Firft after Decollation. 9. Second „ 16. Third „ 23. Fourth „ Fifth „ Firft Sunday in oaober. Sunday before Dedica tion. 21. Dedication. 28. Firft Sunday after De dication. Second „ Third „ Firft Sunday in Advent. Second „ Third „ Fourth „ Fifth „ Sixth „ 17. 24. 1. 29. 5- 12. *9- 26. 30. 7- 14. 4- n. 18. 25- 2. 9- 16. 23. We have given, in a previous paper, a table of the analogous changeable portions of the Ambrofian, Mozarabic, and Roman Mijfals ; the Jludent may do well to turn to that. The Ambrofian Ingrejfa. 175 We will now take theje in order. The Ambrofian Ingrejfa differs from the Mozarabic and Roman in its contraction ; not confijting, as they do, of an anthem broken by V. and R., but a fimple confecutive claufe. Perhaps in the beauty of thefe Milan may challenge any other Liturgy ; and every ritualijl knows of how great importance it is that the key-note of the whole fervice, the Antiphon, fo to fpeak, of the whole hymn of praife, Jhould be exprejjive. Lef us take the Jix Sundays of Advent as examples in each. Ambrosian. 1. Unto Thee, O Lord, do I lift up my fouli my God, I have put my trud in Thee : O let me not be confounded, neither let mine enemies triumph over me. For all thofe that feek Thee (hall not be confounded. Mozarabic. 1 . Behold upon the mountains the feet of him that evangelifeth peace, Alleluia, that announceth good things, Alleluia : celebrate, O Judah, thy Fedivals, Alleluia, and perform to the Lord thy vows. Alleluia. V. The Lord gave the word : great was the company of the preachers. Ps. And perform. V. Glory and honour to the Father, and to the Son, and to the Holy Ghost. Ps And perform. V. For ever and ever. The Ambrofian Ingrejfa for the firjt Sunday in Advent is the fame as the Roman, though a little abbreviated. To our tajte, as the opening of the feajon, the Mozarabic is the finer, never- thelefs. 2. Remember us, O Lord, ac cording to the favour that Thou beareft unto Thy people : O vifit us with Thy falvation. That we may fee the felicity of Thy chofen, and rejoice in the gladnefs of Thy people, and give thanks with Thine inherit ance. 3. His fruit fhall be lifted up above Lebanon, and they fhall flouiifh out of the city like grafs upon the earth : and His Name fhall be bleffed for ever : and His Name fhall remain before the fun, and His feat before the moon for ever and ever : and in Him fhall the ends of the earth be bleffed. 2. Get thee up upon the high mountain, thou that evangelifeft to Sion, lift up thy voice with ftrength, thou that evangelifeft to Jerufalem. Say to the cities of Judah, Alleluia, Alleluia. V. Our God fhall mani- fedly come, our God, and fhall not keep filence. Alleluia. Ps. Say. V. Glory and honour. Ps. Say. 3. Behold, the glory of the Lord fhall lie revealed. Alleluia. And all flefh fhall fee. Alleluia. That the mouth ofthe Lord hath fpoken it. Alleluia. V. Our God fhall manifeftly come : our God, and (hall not keep filence, Alleluia. Ps. That the. V. Glory and honour. Ps. That the. Obferve that, though the Ambrofian Ingrejfa comes a great deal nearer to the Italian than it does to the Vulgate VerSion, 176 The Ambrofian Ingrejfa. yet it is not exactly the fame with either ; on which we Jhall have more to fay prefently. Ambrosian. Mozarabic 4. The voice of him that crieth 4. As the firft. in the wildernefs : Prepare ye the way of the Lord : make draight in the defert a high-way for our God. 5. Drop down, ye heavens, from 5. As the fecond. above, and let the clouds rain the Righteous One : let the earth be opened, and let it bud forth the Saviour. 6. Doft thou behold Elizabeth 6. Holy Lord God Omnipotent: difcourfing with Mary the Mother of Which is, and was, and is to come : God : Why haft thou come to me, Alleluia, Alleluia. V. Our God Mother of thy God ? Had I known fhall manifedly come : our God, and it, I would have gone to meet thee. fhall not keep filence. Alleluia. For thou beared the Ruler, and I Ps. Which is. V. Glory and honour. the Prophet : thou the Lawgiver, — Ps. Which is. and I the Law- receiver : thou the Word, and I the Voice that pro- claimeth the Saviour. The lajt Ingrejfa is from S. Ambrofe himfelf ; and this is the cafe in feveral other injlances. We are not fure that, in thefe Advent Introits, Milan has always the advantage over Toledo : the Antiphons ofthe former are more fubje&ive — to ufe a word we greatly dijlike — especially the earlier ones. But it is a fad flaw in the Mozarabic office to have a repetition, without fenfe or beauty, or two Introits, fo unlike the fuperabounding fulnefs of that ritual in many cafes. There is nothing more profitable to ritualijts than — if we may borrow a term from another art — comparative ecclefiology ; and we propofe to introduce a little in the courfe of this paper. Notice, in the Roman Introits, that the firjt is the fame as the firjt in both Ambrofian and Mozarabic ; and that the fourth is the fame as the fifth of Milan, and exquifitely beautiful it is. The fecond is — " People of Sion, behold the LORD cometh to " fave the nations : and the LORD Jhall cauSe the glory of His " voice to be heard in the joy of your heart. Ps. Give ear, 0 " Thou Shepherd of ISrael, Thou that leadejt Jofeph like a " Jheep. V- Glory." The third is Jimply — " Rejoice in the LORD alway," &c. But it is to be obferved, that the Rorate ofthe fourth Sunday is not Gregorian. In the original Office it is, " Remember me, O LORD, with the favour that Thou bearejl unto Thy people," — with the rejl. This is retained in many German Mijfals, as, for example, the Halberftadt and the Nuremberg ; alfo in our own. When was it altered ? The old Introit is retained in Durandus (who wrote in 1286). But then The Ambrofian Ingrejfa. 177 here is a difficulty. Sicardus,* who died in 12 14, fpeaks of it as a modern one (wherein he is mijlaken) : Jtill this would feem to prove that the Rorate was already employed in fome places. We mujl return to our proper fubject, and will proceed to point out fome examples on which we think the Ambrofian In grejfa Jingularly happy. That for Chrijtmas Day is curious, from its peculiar reading : " Rejoice, O barren, thou that waft " athirft ;j let the defert be glad : rejoice, O ye wajle places " of Judah, for our LORD hath come and redeemed us." That for New Year's Day is of the mojt venerable antiquity, and clearly referable to a period when Paganifm was Jtill a perfe cting power, in allufion to the heathen fejtival of the New Year. We are not aware that this has ever been pointed out ; but, fa far as our reading goes, this is the oldejl bit of any peculiar Mijfa (always excepting No. IV. of the Reichenau collection) which remains. " In the Jight of the Gentiles fear " ye not ; but do ye in your hearts adore and fear the LORD : " for His angel is with you." (Baruch vi. 5.) On the Epi phany, while the Roman gives us " Behold, the LORD the " Ruler cometh, and in His Hand is glory, and might, and " empire," — an Antiphon of no eSpecial propriety, — and the Mozarabic refers to the ancient Spanifh cujtom of public Bap tifm at Epiphany, the Ambrofian has, with exquijite beauty, " The City hath no need either of the fun or of the moon to " lighten it, for GOD is the brightnefs of it. And the nations " Jhall walk in her light ; and the kings of the earth do bring " their glory and honour unto it." It looks pajt, we fee, the LORD'S Epiphany, wrought once that it might be wrought for ever, and fixes its gaze on that great and true EHipdveia of His glory, the rtew heavens and the new earth. Quicunque Chriftum quaeritis Oculos in altum tollite : Illic licebit vifere Regale fignum gloriae. * His words are : — " In quo utero videns gentilitas calceatam fore Divini- tatem in Introitu fecundum quofdam modernos, clamat ad earn, dicens, Me mento noftri," &c- Mitrale v. 4, p. 214. CD. We have been afked, why in former papers on Ritual we have made fo much ufe of this author, who is never quoted by the Mafter Ritualifts of the feventeenth and eighteenth centuries. The Mitrale of Sicardus was only for the firft time printed by the Abbe Migne, in 1855 : thofe great men, therefore, had no opportunity of referring to a book which it is asneceffary that the modern ritualid fhould have at his finger ends as Durandus or Hugh of S. Viaor or Rupert. f Sluafitiebas. The Vulgate, both in Ifaiah and in the Galatians, gives fimply, S^ua non paris. N 178 The Ambrofian Ingrejfa. SeptuageSima has a happy Introit. " I know the thoughts " that I think towards you, S»th the LORD, that they are " thoughts of peace and not of bitterneSs : ye Jhall call upon " Me, and I will hear you : and will bring back your captivity " from all places." The Roman has only : " The pains of hell came about me," &c, which, though Gregorian, is rather poor. The Mozarabic, as every one knows, has no Such Special Sunday. Quinquagejima preSents a very Jingular feature. We give the Ingrejfa in the original. "Jucunda ejt praefens vita, et " transit : terribile ejt, Chrijle, judicium tuum, et permanet. " Quapropter incertum honorem relinquamus, et de infinito " timore cogitemus, clamantes, — Chrijle, miferere nobis." Now this is almojl word for word a tranjlation of a Troparion in the Triodion for the fame Sunday : a vifible proof of the clofe con nection between Milan and the Eajt. It is remarkable that the Invocabit me is common both to Milan and Rome for the firjt Sunday in Lent ; in the AmbroSian ritual, however, it goes through the Mijfie of the week : in the Roman, not fo. We have no observation to make on the Ingrejfa till we come to the Sundays after Pentecojt. Here there is a remarkable agreement between the Roman and Ambrofian. The Moz arabic, up to the feventh Sunday after Pentecojt, beyond which there is no office, has the unvaried " Dominus regnavit, decorem indutus ejt," &c. But the following table is worth attention : — Ambrosian. II. after Pentecoft. Judus es, Domine, et reaum judicium tuum : fac cum fervo tuo Is not in the Roman. fecundum mifericordiam tuam. III. „ Faaus ed Dfius proteaor Is the Introit, without meus : et eduxit me in the Pfalm, for the latitudinem : falvum me II. Sunday in the fecit, quoniam voluit me. Roman. In this Introit, Durandus finds a reference to the Gofpel, that of the great feajl, where — Villa, boves, uxor, ccenam claufere vocatis : Mundus, cura, caro, coelum claufere renatis. But the AmbroSian GoSpel is on a totally different Subject : the blind leading the blind in S. Luke. IV. & XIII. after Pentecoft. „ Exaudi, Domine, vocem meam The Ambrofian Ingrejfa. (After Pentecoft^ qua clamavi ad te : Tibi dixit cor meum : Quaefivit te vultus meus : vultum tuum, Domine, requiram. Refpice in me peccata mea, Deus meus. Dominus illuminatio mea ceciderunt. Inclina, Domine, aurem tuam, et exaudi me : falvum fac fervum tuum, Deus meus, fperantem in te. miferere rnihi : quoniam ad te clamavi tota die. Juftus es, Domine, et reaum judi cium tuum. Fac cum fervo tuo fecundum mifericordiam tuam. V. & XIV. VI. & XV. X. XI. 179 Is that of the V. Does not occur. Is that of the IV. Is the XIV. Is the XVII. The following IngreJJk are the fame : — After Decollat. After Pentecoft. 10 3 4 5 6 7 '3 14 "5 After Decollat. 1 2 3 4 5 i after Dedication. 2 after Dedication. 1 of Oaober. a of Oaober. 3 after Dedication. No doubt, originally, the firft after Pentecoft was the fame as the tenth and twentieth : though afterwards altered for the later Fejtival of Trinity. The 3rd of October, the Fejtival of the Dedication, has the following : — Ye, who are about to pafs over this Jordan, build an altar to the Lord of rough ftone which iron hath not touched : and ye fhall offer on it whole burnt facrifices, and peace offerings to our God : which is the Mozarabic Introit, for the three times of folemn public baptiSm. From the Ingrejfa, we proceed to the Mijfal Litany, which is only faid on the Sundays of Lent. There are but two ; the melody is very grand, and the words are precifely of the form of a Greek ectene. That which is faid on the firjt, third, and fifth Sundays, is as follows : — Divinas pacis, et indulgentias munera fupplicantes, ex toto corde et ex tota anima precamur te : Domine, miferere. Pro Ecclefia tua Catholica, quae hie, et per univerfum orbem diffufa eft. R. Domine, miferere. 180 Oratio Juper Populum. V. Pro Papa noftro 17. et Pontifice noftro II. et omni clero eorum, omni- bufque facerdotibus ac minidris. V. Pro famulo tuo II. Imperatore et Rege nodro, et omni exercitu ejus. V. Pro pace Ecclefiarum, vocatione Gentium et quiete populorum. V. Pro civitate hac et converfione ejus omnibufque habitantibus in ea. V. Pro aeris temperia, et fruau et fecunditate terrarum. V. Pro virginibus, viduis, orphanis, captivis, ac penitentibus._ V. Pro navigantibus, iter agentibus, in carceribus, in vinculis, in metal- lis, in exiliis, conditutis. V. Pro iis qui diverfis calamitatibus detinentur, quique fpiritibus vexantur immundis. V. Pro iis qui in fanaa tua Ecclefia fruaus mifericordias largiuntur. We next come to the Oratio fuper populum, which is, in fact, the Collect for the Day, and ought to be dijlinguijhed from the* Gallican Prayer of the fame name, which occurs towards the end, and is equivalent to the Benediction. There is no fuch collect in the Mozarabic ; and this is the one great advantage, and we think the only one, which the prefent office has over that. Now it is very Singular to compare the MilaneSe Oratio fuper populum with the Roman Collect. The inftances in which they are the fame are as follow : — The AmbroSian for feriae in Advent is the Roman for its fourth Sunday. The prayers are identical in — Firft MaSs at Chrijtmas, S. Thomas of Canterbury (of courSe), Epiphany III, Epiphany V. In Lent (it mujl be remembered that there is no Ambrofian office for the Fridays) the Sundays are always different. The week-days are the Same with thefe exceptions : — Thurfday in the fecond and third weeks ; in the fourth TueSday and Saturday ; alfo, the Ambrofian ThurSday is the Roman Friday : in PaJJion Week, Monday, Wednefday, Thurfday, Saturday : in Holy Week, Friday, Saturday. In Eajter Week, Tuefday, Wednefday, and Thurfday are the fame. So is the firjt Sunday after. The Roman third is the Milanefe fourth ; Trinity and the firjt Sunday after Pentecojt are the fame ; three or four others of the Sundays after Trinity have the fame Collects, though not in the fame order. To which we may add that the Ambrofian S. Stephen is the fame as the Roman Octave. But, the fame or not the fame, thefe Collects have exactly a * It is odd that, in fpeaking of the latter, Liturgical writers do not refer to the Ambrofian ufe of the terms : fo for example Gerbertus, Liturg. Ale- mann. Tom. i. p. 400. It is to the Gallican ufe, of courfe, that Micrologus alludes, where we find " Oratio poft communionem pro folis communicanti- bus debet orari. Populus autem etfi quotidie in Quadragefima convenit, non tamen quotidie, ut deberet, communicat. Ne ergo populus ita oratione care- ret, adjeaa eft Oratio fuper populum, in qua non de communicatione, fed de populi proteaione oratur fpecialiter." In this fenfe, the Roman Miffal has the Super populum in Lent, but in Lent only. Advent Prophecies. 181 Similar character with thofe to which we are accujlomed ; fo Similar, that it is not worth while to dwell at any further length on them. We proceed to the Prophecy. The Prophecy is read on all Sundays and Fejlivals, but not in Ferial Majfes. This alfo was the Gallican as well as the Mozarabic ufe ; and a curious vejtige of it was kept up in fome of the French churches even in the eighteenth century. So it was at the three Majfes of Chrijtmas in the Cathedrals of Vienne, Rouen, and Orleans (only at Vienne after the Epijtle) : fo in the third Mafs at Fontevraud, at all three at Auxerre, at all the highejl fejtivals at Orleans ; at Chrijtmas in S. Aygnan at Orleans ; fo at the Collegiate Church of Jargeau ; alfo at Rouen S. Lo. We give thofe between Advent and Mid-Lent : — Ambrosian. Mozarabic Advent i. Ifaiah li. 4 — 8. Ifaiah x. 33 ; xi. 10. z. Baruch iv. 36 ; v. 9. Ifaiah li. 7 — 12. 3- Ifaiah xxxv. Ifaiah li. 1 — 6. 4- Ifaiah xl. 1 — n. Ifaiah xxiv. 16 — 23. 5- Micah v. 2, 3, and Ma lachi iii. 1 — 7. Ifaiah xvi. 1 — 5. 6. Ifaiah lxii. 8 ; lxiii. 4. Ifaiah xxxv. Chriftmas Day. Ifaiah ix. 1 — 7. Ifaiah ix! 1 — 7. 3rd Mafs. S. Stephen. Aas vi. 9, 10, and vii. Aas vi. and vii. 51 — 54—60. viii. 3. S. John Ev. 1 S. John i. Wifdom x. 10 — 18. Holy Innocents. Jeremiah xxxi. 15 — 20. Jeremiah xxxi. 15 — 20. Circumcifion. Baruch vi. 1, x. Jeremiah lvii. 52 — 54. Baruch vi. 4 — 7. Ifaiah xlviii. 12 — 20. Sunday in the Oaave. Ifaiah viii. 9 — 18. Ifaiah xlix. 1 — 6. Epiphany. Ifaiah lx. 1 — 6. Ifaiah lx. 1 — 19. ift Sunday after Epiph. Ifaiah lxi. 1 — 3,andlxii. Ifaiah Iii. 1 — 10. 2nd „ 11, 12. Aas iv. 9 — 12. Ifaiah lxv. 17 — 24. 3rd „ Ezekiel xxxvii. 21 — 28. Ifaiah Ixvi. 1 — 14. 4th „ Jerem. xxxiii. 14 — 21. Jeremiah xxxi. 31 — 34. 5th „ Malachi iii. 9 — 12. Jeremiah xxxi. 10 — 14, 6th „ Malachi iii. 13 — 18. Jeremiah iii. 29 ; iv. 2, 7th, or Septuagefima. Joel ii. 12 — 21. Jeremiah vii. 1 — 7. 8 th, or Sexagefima. Ezekiel xxxiii. 7 — 11. Jeremiah xiii. 9th, or Quinquagefima. Zachariah ix. 5 — 14. Ifaiah lv. In Cap. Jejunii. Proverbs i. 23 — 32. Lent, id Sunday. Ifaiah Iviii. 1 — 12. Ifaiah lv. Monday. Ezekiel xxxiv. 11 — 16. Tuefday. Ifaiah lv. 6 — 11. Wednefday. Exodus xxiv. 12 — 18, Prov. xiii. 22 5 xiv. 11. Exod. xxxiv. 27 — 35. Thurfday. Ezekiel xviii. 1 — 9. Friday. Eecles. xxix. 1 — 12. I 82 Saturday. Lent, 2nd Sunday Monday. Tuefday. Wednefday. Thurfday. Friday.Saturday. Lent, 3rd Sunday. Monday. Tuefday.Wednefday. Thurfday.Friday.Saturday. Lent, 4th Sunday. The Ambrofian Epijtles. Ambrosian. Epiftle. Exodus, xx. 1 — 24. Daniel ix. 15 — 19. 1 Kings xvii. 8 — 16. Efther xiii. 9 — 17. Jeremiah xvii. 5 — 10. Mozarabic Gen. xxxi. 17 ; xxxii. 1. Gen. xii. 1 — 45. Prov. xxvii. 23; xxviii. io;Exod.ii.iij iii.15, Wifdom xviii. 15—21. Exod. xiii. 17; xiv. 14. Exodus xxxiv. 1 — 10. Prov. xx. 17 — 28. Numb. xxii. 1 ; xxiii. 10. 2 Kings v. 1 — 15. 2 Kings iv. 1 — 7. Exodus xx. 12 — 24. Jeremiah vii. 1 — 7. Prov. xxi. 22 — 31. Judges i. 1 — 26. Eecles. ix. 1 — 10. Judges xvi. Exodus xxxiv. 23 — 32. Eecles. xiv. n — 19. 1 Sam. i. 1 — 20. The Prophecy is followed by the Pfalmellus, a verfe and re fponfe almojl always taken from the Pfalms, and in the Same order and connection in which they occur in the PSalter. It is frequently in facl the Same as, though not theoretically agreeing with, the Roman Gradual. There is nothing that Seems parti cularly to call for remark in this Antiphon ; and we will there fore proceed to the Epijtle. Advent : — Ambrosian. 2 Theffal. ii. 1 — 14. Mozarabic Rom. xv. 14 — 29. Roman. Rom. xii. It is Somewhat Singular to find the firft epijlle in Advent fetting forth that the day of CHRIST is not at hand ; yet, perhaps, as a warning of the terrors for which the faithful mujt be prepared before the LORD'S coming, the Ambrofian Epijtle is not ill- chofen. The appropriatenefs of the Mozarabic we fail to fee, though we are far too well aware of the admirable Jkill which has grouped that noble office, to feel any doubt that the fault is in ourfelves. Re 1— 13. Rom. xiii. 1 — 8. The AmbroSian is the Same as the Roman for its foconi Sunday ; the tejlimony of Scripture to our LORD'S Advent. The Mozarabic is again difficult of comprehenSion, unlefj we The Ambrofian Epiftle s. 183 Say that it refers to our LORD'S birth in Bethlehem as having taken place there through His parents' obedience " to the higher powers," and their fulfilment of the concluding clauSe, — " Tri bute to whom tribute." Ambrosian. Mozarabic. Roman. 3. Rom. xi. 25 to end. Rom. xi. 25 to end. Rom. xiii. 11 to end. The MilaneSe and Spanijh not inappropriately recite the prophecy of the rejloration of Ifrael and the call of the Gentiles as events that mujl precede the final Advent. The Antiphona pojt Evang. of the former carries on the fame train of thought, " Prepare to meet thy GOD, O Ifrael ; " and the Offertory unites the prophecy of Joel, " There Jhall no Jtrangers pafs through Jerufalem any more," with the command to Jqfhua, " Arife and pafs over this Jordan," — the firjt entrance on the Promifed Land being a type of the final return. The Roman Office mojt Jtrikingly commences that Advent with the trumpet- call of, " Now it is high time to awake out of Jleep." 4. Hebrews x. 35 — 39. 1 Cor xv. 23 — 31. Rom. xv. 1 — 13. The Ambrofian is Jmgularly appropriate. " He that Jhall come, will come, and will not tarry." The Mozarabic, with its prophecy of " Then cometh the end," happily converts what we have been accujlomed to conjider an Eajter, into an Advent Epijtle. Of the Roman we have fpoken. 5. Gal. iv. 22 — 31. 1 Theffal. v. 14 — 23. Philipp. iv. 4 — 7. The parable of Agar, we imagine, is introduced to teach patience under the fufferings which the Church mujt endure, before the coming of the LORD Jhall end her fufferings for ever. The Mozarabic ends fuitably with, " Your whole fpirit and " foul and body be preferved blamelefs unto the coming of our " LORD JESUS CHRIST," as appropriate a clofe as is that of the Roman, — " The LORD is at hand." 6. Philipp. iv. 4 — 9. 2 Theffal. ii. 1 — 14. ^ Cor. iv. 1 — 8. The Ambrojian gives us lajt Sunday's Roman Epijtle, — we think, in a better pqfition. Nothing can more fitly clofe the feries of Advent predictions. The Mozarabic ends with that prophecy of Antichrijl with which the Ambrofian commenced, and furely more fuitably placed. It is worth notice that Durandus tells us how, in his days, fome churches tranfpofed thefe epijtles, reading that from the Corinthians on the third Sunday, that from the Philippians on the fourth. Sicardus, however, and Rupert give no hint of this. 1 84 The Ambrofian Epiftles. The Nativity : — Ambrosian. Mozarabic Roman. Hebrews i. 1—8. Hebrews i. 1 — 12. Hebrews i. 1 — 12. Saint Stephen : — 2 Timothy iii. 17 ; Aas vi. 1 to end ; Aas vi. 8—10 ; iv. 8. and vii. 1 ; and and vii. 54 — 60. 51 — 60. The Ambrofian, relegating the account of the Protomartyr's Triumph to the Prophecy, choofes a mojt happy epijtle, not only from the appqfiteneSs of the " I have fought a good fight," &c, but from the reference to S. Stephen's conjtant allufion to Scripture in the commencement, — "All Scripture is given," &c, and the glance at the feafon ofthe year at its condufion, — "all them aljb that love His appearing." The Mozarabic is a better compendium of the hijtory than the Roman ; both, however, Jhine in comparifon with the wretched arrangement of lejfons and epijtles in our own Prayer-book. Saint John Evangelijt : — Rom. x. 8 — 13. 1 Theffal. iv. 13 to end. Ecclus. xv. 1 — 6. The Ambrofian prophecy, though not the fame paffage as the Roman epijlle, is to the fame effect ; both, of courje, referring to him who gathered his marvellous depth of theology by lying on the breajt of the True Wifdom. The epijtle feems lefs appropriate; it would be equally fuitable for any Apojlle. The Mozarabic appears of great antiquity, the " we which are " alive and remain unto the coming of the LORD, Jhall not pre- " vent them that are ajleep " clearly referring to the faying that went " out among the brethren that that difciple Jhould not die." Holy Innocents : — Rom. viii. 14 — 21. 2 Cor. i. 3 — 7. Rev, xiv. 1—5. Both Ambrofian and Mozarabic epijtles fuit well enough to the forrow of the bereaved Mothers ; but how infinitely inferior to the Roman (and our own) glorious Leclion ! Our and the Roman lejfon from Jeremiah, forms the epijtle of Milan and Toledo. Durandus, however, gives the lejfon from Jeremiah as the proper epijtle ; but fome churches, fays he, where Alleluia is fung on this day, have that from the Revelation. In the Roman Rite, however, Alleluia is only fung on the Octave, Signifying the joy of the happy infants in the Eternal Octave of Beatitude. We cannot find the epijtle from Jeremiah in any ancient Mijfal within our reach. The Ambrofian Epift les. 185 Circumcifion : — Ambrosian. Mozarabic Roman. Philipp. iii. 1 — 8. Philipp. iii. i — 8. Gal. iv. i — 7. The Ambrofian and Mozarabic dwell with propriety on the abolition of Jewifh circumcifion ; the Roman is Jimply for the Octave. We do not at all underjland the Halberjtadt. It gives Gal. iii. 23 — iv. I, for the epijtle ; and then it follows, Epiftola fequens legitur in Circumcifione Domini. — Col. i. 23 — 28. Epiphany : — Titus ii. 11 ; iii. 2. Gal. iii. 27 ; iv. 7. Ifaiah lx. 1 — 7. The force of the Ambrofian lies in its commencement, EI1E$ANH yap h xa-qic tov ®eoS, k. t. k, which would feem to give it a Greek origin. The Mozarabic refers to the Epiphany Baptifm, a Spanijh cujtom abolijhed by S. Damafus and S. Himerius of Tarragona ; therefore the epijtle is earlier than the fourth century. The Roman Epijtle forms the prophecy in the others, and was the prophecy as early as the fifth century. For in one of the fermons of S. Maximus of Turin on that day (he of courfe belonged to the Italic province) we have this com mencement : — " Ait Prophetarum praecipuus Ifaias,Sicut audijtis, fratres charijjimi,. Illuminare, illuminare, Jerufalem." So it is in the lectionary of Luxueil. Chrijlophory : — Heb. xi. 13 — 16. * * Firjt Sunday after Epiphany : — Ephes. iv. 23 — 28. Rom. i. 1 — 17 Rom. xii. 1 — 5. The Mozarabic on this day begins the Epijtle to the Romans, and reads on from it for five Sundays. The Luxovienfe differs from all, having 1 Cor. i. 15 — 31. Ritualijts are not well agreed as to the reafon of the Roman Epijtle. Durandus fpeaks of the " living facrifice, holy, acceptable to GOD " as the antitype of the Three Kings. Sicardus Speaks of the joyous character of the whole office, inviting as it does to praiSe ; but Since " praiSe is unbecoming in the mouth of a Jinner," the epijlle, he Jays, Speaks of holineSs. After Epiphany : — Mozarabic Ambrosian. Roman. Second Sunday. Rom. vi. 12 — 18. 1 Cor. i. 1 — 5. Rom. xii. 6 — 16. Third Sunday. Rom. vi. 19 — 25. Gal. v. 26 ; vi. 6. Rom. xii. 16 — 21. Fourth Sunday. Rom. vii. i4toend. Col. i. 3 — 11. Rom. xiii. 8 — 10. 1 86 The Ambrofian Epift les. It is worth while to obServe that the Scope of the Roman Epijtles during this SeaSon, is the objeciive action of the law of GOD on the mind of man ; whereas the other two rites rather dwell on his Subjective reception of it. There is a curious reading at the concluSion of the lajt-named Mozarabic Epijlle. " Infelix ego homo ; quis me liberabit de corpore mortis hujus? " Gratia Dei, vita et pax : per JeSum Chrijtum Dominum " nojtrum." Mozarabic Ambrosian. Roman. Fifth Sunday. Rom. viii. 3 — 9. Rom. xiii. 8 — 10. Col. iii. 12 — 17. Sixth Sunday. 1 Cor. i. 10 — 17. Col. ii. 1 — 7. 1 Thefs. i. 2 to end. Septuagefima : — 1 Cor. ii. 10 ; iii. 6. 1 Cor. ix. 24; x. 4. 1 Cor. ix. 24; x. 5. We mujl firjt remember that the Mozarabic has no Such SeaSon as SeptuageSima ; but goes on counting its Sundays from after Epiphany to the commencement of the Fajt. We may doubt whether the original arrangement of the Ambrofian were not the Same, and its preSent office Jimply borrowed from the Roman. It is to be obServed that the Roman continues the allegory of the Apojlle, taken from the games, by adding his defcription of the journeyings of the Jews in the wilderneSs, and thereby points out the identity of his argument in both caSes. " I keep under my body, and bring it into Subjection, lejl," &c. " For," or " Now," (not moreover,) " brethren, I would not that ye Jhould be ignorant," &c. He is ajfigning the caufe why the body of a Chriftian Jhould be kept in fubjection, as having, like the Jews, eaten that fpiritual meat and received that fpiritual drink. Our reformers, tied down by their unhappy adherence to chapters, mifs or neglect this connection, and end with the conclufion of the ninth. Sexagefima : — 1 Cor. xii. 27 — xiii. 9. 1 Cor. ix. 7 — 12. -j. Cor. xi. 19 — xii. 9. ObServe firjt that the Ambrofian Office is SlmPty g°'n§ through the mojl Jtriking pajfages of the Corinthians, after having in like manner gone through the Romans. It feems difficult to underjland why the defcription of charity, fo very appropriate for the near approach of the Fajl at Quinquagefima, fhould have been put back a Sunday by the Mozarabic. The Roman Epijtle, which the Sarum follows, is Slmply fo^&ed on this account, that the Station is, on that Sunday, in the Bafilic of S. Paul ; and to him, therefore, do the Collect and Epijlle more efpecially point. It is almojl needlefs to obferve that our The Amhrofian Epift les. 187 Collect, " O GOD, who feejl that we put not our trujt in any thing that we do," is altered from the original, which concludes thus : — " Mercifully grant, that by the intercejfion of the Doctor ofthe Gentiles, we may be defended againjt all adverfity." It is rather Singular that in the German Mijfals, where there is no reafon for the commemoration of S. Paul on this day, the fame Collect and Epijtle are always found. AJh-Wednefday : — Mozarabic. Ambrosian. Roman. S. James i. 13 — 21. None. Joel ii. 12—19. It was not till the final alteration of the Mozarabic Rite by Cardinal Ximenes, that the feafon of Lent was extended back wards to AJh-Wednefday. Till then, it commenced, as does the Ambrofian to this day, with the Firft Sunday, thus containing only thirty-Jix days complete ; the tenth part, roughly meafured, of the whole year. Thofe who made the alteration, did it after a mojl clumfy fajhion, changing Epijtles and GoSpels So as to deprive them of all appropriateneSs of pqfition. The office for AJh-Wednefday is that which was, in Gotho-HiSpanic times, the office for the Firfl Sunday in Lent : the prefent firft, the original fecond ; the prefent fecond, the original third ; the pre fent third, the original fifth. The^fourth, or Mediante, is as it was ; the fifth is new ; the Jixth, or De Traditione, is as it was. Firft Sunday in the Fajl : — 2 Cor. v. 20 — vi. 10. 2 Cor. vi. 1 — 10. -i Cor. vi. 1 — 10. We may obferve that henceforth, during the Fajt, the Am brofian, like the Roman, has a fpecial office for every day ; but with this difference, that there is none for Friday. The Moz arabic, on the contrary, has no efpecial office except for Wednef day and Friday. Here, then, is a clear trace of the influence which the Eajtern Church pojfejfed at Milan ; as we know it did in many other things, as, for example, in the fejtal character of Saturday. The Greek Church, as every one knows, never celebrates in Lent, except on the Saturdays, Sundays, and High Fejtivals ; and here we find Milan doing the fame on one day in each quadragejimal week. Notice this alfo. On the firft four days of the week, the lections are, at Milan, Prophecy and Gofpel, the Epijtle being omitted. Firft Sunday in Lent : — 2 Cor. v. 20 — vi. 10. 2 Cor. vi. 1 — 10. 2 Cor. vi. 1 — 10. The Epijlle, common to the three rites, arms, fays Durandus, the faithful with the four cardinal virtues ; and certainly a more appropriate one could not have been felected. 1 8 8 The Ambrofian Epiftles. Second Sunday in Lent : — Mozarabic Ambrosian. Roman. James ii. 14 — 20. Ephefians i. 15 — 23. 1 Thefs. iv. 1 — 8. The Roman Epijtle, as all the ritualijts tell us, occupies this place, becaufe when the Church begins to defcend from generals to particulars, Jhe warns her children againjt the Jin of impurity as that which has dejtroyed infinitely more than any other. Hence alfo the felection of what otherwife feems inappropriate, the Transfiguration from the Gofpel ; as if Jhe would teach us how thofe bodies are to be honoured and held in reverence, the future glorification of which was fo miraculoufly manifejted by our LORD. This, however, is a Jtrictly Roman ufe ; and the majority of other Churches read, as did the Sarum, and as we Jlill do, the hijtory of the Syro-Phoenician woman. In the very ancient Capitulare Evangeliorum, publijhed by Thomajius, this Sunday is "vacant" — that is, had no proper office, on account of the very heavy duty of the preceding Saturday in Ordina tions. Hence fome, at a later time, took the preceding Thurf- day's Gofpel, that of the Syro-Phcenician ; others that of the Fridav, the Transfiguration. Durandus Jimply fays that " in fome Churches " the Transfiguration is read for the Gofpel. The Mozarabic very appropriately gives us S. James's lejfon on the necejfity of works ; and the Ambrofian not lefs fitly calls off our thoughts from the fufferings of the prefent Fajl to the glory which is to be their refult. Third Sunday in Lent : — 1 S. Pet. i. 1 — 12. 1 Thefs. ii.20; iii. 8. Ephes. v. 1 — 9. Mid-Lent Sunday : — 2 S. Pet. i. 1 — 9. 1 Thefs. iv. 1 — 12. Gal. iv. 22 — 31. Pajfion Sunday : — 1 S. John i. 1 — 7. Ephes. v. 15 — 21. Heb. ix. n — 15. Palm Sunday : — Gal. i. 1 — 12. 2 Thefs. ii. 15 — iii. 5. Philipp. ii. 1 — 11. Of theSe Epijtles, the two mojl Jlriking to our mind are the Mozarabic for PaJJion and Palm Sunday, the former ending with the words which form fo complete an Antiphon to the whole of Pajfion-tide : " The blood of JESUS CHRIST His SON deanf- eth us from all fin ; " the latter, that anathema of S. Paul on thoSe who Jhould preach any other GoSpel than that ofthe Atone ment, which the following week is to Set forth. The Ambrofian Epijlle for Palm Sunday feems at firft Jight utterly inappro- The Ambrofian Gojpels. 189 priate. But the reafon is this. The preceding Saturday is that of the Tradition of the Symbol ; and although the Creed in the Milanefe Church is not now actually delivered to the Cate chumens, as it is in the Mozarabic, the Epijlle with reference to the ancient rite begins very properly, " Therefore, brethren, Jland fajl, and hold the traditions you have been taught." We have now faid enough about the Epiftle. A few words are all that we mujt allow ourfelves on the Gofpel. Thofe in Lent are the mojt deferving of our attention. The Ambrofian for the Firjt Sunday, which, we mujt again repeat, is the actual commencement of their Lent, has tbe Gofpel of the Temptation from S. Matthew. It was fo originally in the Mozarabic Office, though now it is thrown back to AJh-Wednefday. The Second Sunday is in the Ambrofian called the Sunday of the Samaritan, the Gofpel being that chapter in S. John. So it originally was in the Mozarabic, though now appropriated to the Firjt Sunday. The Illation — which in the Ambrofian Rite is always called the Preface — ofthe two Churches is worth comparing. The Milan efe runs thus : — " Through CHRIST our LORD. Who, that He " might quietly teach the myjtery of His humanity, fat down " weary by the well ; and beSought the Samaritan woman that "Jhe would give Him water to drink, becauSe He had created in "her the gifts of faith. And Hethus vouchfafed to thirjtafter " her belief, that while He ajked water from her, He kindled the " fire of Divine love in her. We implore, then, Thy boundlefs " mercy that we, defpifing the dark abySs of vices, and leaving " behind us the pitcher of noxious lujts, may perpetually thirjl for " Thee, Who art the fountain of life, and the origin of all good " things, and may pleafe Thee by the obfervation of our fajl." The Mozarabic is five times as long, but ends in thefame way : — " For Thou art our GOD ; eajt us not away from Thy face ; " but look upon us now whom Thou didjl through free mercy " create : that when Thou Jhalt have removed from us all the " debt of Jin* Thou mayejl alfo render us well pleafing in the "Sight of Thy love. That we, delivered from the abyfs ofthe " noxious well of mifdeeds, leaving behind us the pitcher of our " lujts, may, after the courfe of this life, hajten together to that " eternal city, Jerufalem : that with all faints we may glorify " Thy holy Name ; thus faying," &c. Obferve that the fymbolifm is nearly word for word the fame : but that there is a Jingular mijtake in the Mozarabic which does not exift in the Ambrofian. The woman left her pitcher, and went into the city ; that is, the city Sichar, not the city of Jerufalem, as the myjlical interpretation obliges us to un der/land it. 1 90 The Ambrofian and Mozarabic The Third Sunday in Lent is called Abraham's Sunday ; the Gofpel being from the eighth chapter of S. John, where our LORD fays, " your father Abraham rejoiced to fee My day," &c. This Gofpel does not occur in the Mozarabic. The Fourth Sunday is ofthe Man born Blind. This is now the Gofpel for the fecond, and was originally for the third Sun day, in the Mozarabic. Both Illations have to do with the hijtory ; but there is no Jimilarity between the two. Nowhere do we find a better example of the marvellous fuperiority of the office of Toledo to that of Milan, than here. Take the two as an example. We will not judge fo poorly of the reader's dif- crimination as to Say which is which. It is meet and right that we fhould render thanks to Thee, Holy Lord, Eternal Father, Omnipotent God, through Jesus Christ, Thy Son, our Lord, Who, by the illumination of His faith, has driven away the fhadows of this world, and has made them to be fons of grace who were held under the juft damnation of the law. Who thus came to judge the world, that they who fee not might fee, and that they who fee might be made blind : that they who fhould confefs in themfelves the darknefs of error, might receive light eternal, and fo be freed from the fhadows of guilt : and that they who, arrogant of their own merits, believed themfelves to poffefs the light of righteoufnefs, might defervedly be confounded in their own darknefs : who, puffed up by their pride, and trading in themfelves, fought not the Phyfician to heal them. For by Jesus, who calls Himfelf the Door to the Father, they might have entered in. But fince they were puffed up by their own merits, they remained for ever in their own blindnefs. Wherefore we, coming humbly before Thee, and putting no trud in our own deferts, lay open before Thy Altar, moft holy Father, our own wounds, confefs the darknefs of our miftakes, manifeft the fecret offences of our confciences. Grant that we may find the medicine for our wounds, light for our darknefs, purity for our confcience. With all our endeavours we defire to behold Thy face ; but we are blinded and hindered by the dark nefs to which we are accudomed. We wifh to look at the heavens and can not; while darkened by the night of fin we cannot look to thofe who, on account of the holinefs of their lives, deferve to be called heavens. Help us, therefore, O Jesus, as we pray in Thy Temple, [a reference to the Blind Man having been found in the Temple by our Lord,] and cure us all in this day, who woulded not that there fhould be red on the Sabbath from the working of miracles. Behold, we expofe our wounds in the prefence ofthe glory of Thy Name : do Thou bedow on our infirmities the medicine they need. Succour us as Thou had promifed while we perfift, Who out of nothing haft caufed that we fhould exid. Make plain, and anoint the eyes of our hearts and bodies ; led, through our blindnefs, we fhould fall in the ark. Behold, we wafh Thy feet with our tears j fend us not empty away. O good Jesus, let us not depart from Thy footdeps ; Thou who didft come in Thy humility in this world. Hear the prayer of us all, and grant that we may behold the glory of Thy countenance in that beatitude of eternal peace, crying, and thus faying. The other Preface is as follows :— It is meet and falutary that to Thee, O Lord, who dwelled in the ex alted citadel of the heavens, we fhould render thanks and fhould confefs Thee Illations compared. i o i with all our powers. For that by Thee the blindnefs of the world hath been removed, and true light hath fhone on the weak : when among the other miracles of Thy many marvellous deeds Thou didft bid the man born blind to receive fight; in whom the human race, maculate with original blindnefs, is typified by a fymbol of the future. For that pool of Siloam to which that blind man was fent, is nothing elfe but the holy and fealed foun tain, where not only the bodily eyes, but the whole man is healed, through Christ our Lord. The fifth Sunday in Lent, which was.alfo called, from a reafon which has not been explained, the Dominica poft Vigefimam. In the Mozarabic Mijfal it is the Gofpel for the original fourth, the prefent third, Sunday. In mojt other churches it is read on Friday ofthe fourth week, or elfe on Saturday of Pajfion Week, the day when Lazarus was actually raifed. The Gofpel for Palm Sunday is S. John's account of the anointing of our LORD'S feet by Mary Magdalene. The arrangement of the Gojpels for Holy, or, as they call it, Authentic Week, is diffe rent in the Milanefe books from any other. The PaJJion is not read at length till the Thurfday. On Monday, the Gofpel is S. Luke xxi. 34 — 38. On Tuefday, S. John xi. 47 — 54. On Wednefday, S. Matthew xxvi. 1 — 4. One very curious Gofpel it would be unpardonable not to men tion. For S. Stephen's Day, in the Roman Rite, we have the prophecy from S. Matthew, alfo read in our own Prayer-book, of Jerufalem that killed the prophets, and Jloned them that were fent unto her. In the Mozarabic the felection is the fame. Both highly orthodox and edifying : nothing in the world to be ob jected to either. But now, notice the Ambrofian. After read ing for the prophecy the account of S. Stephen's martyrdom, (for its prophecy the Mozarabic has a lection from Wifdom,) for its epijlle, 2 Timothy iv. 1 — 8, with reference to the " I have fought a good fight, I have finijhed my courfe," ofthe Apojlle, the Gofpel contains the lajt five verfes of the Seventeenth chapter of S. Matthew ; the account of the demand made on S. Peter for tribute-money, and the miraculous way in which the fijher of men was injtructed to meet it. Why ? Becaufe, in " the fi/h •that firjt cometh up," we have a Symbolical reprefentation of S. Stephen : fijhes, according to the well-known and mojl ancient interpretation, Jymbolifing Chrijlians ; and he coming up the firjt, with his offering out ofthe great Jea of this world, — an offering itfelf Jtamped with the image ofthe King. It would be unpardonable not to allude to the fervice on Eajter Eve. That mojl noble of anthems, the Exultet jam Angelica turba, is the fame in the Ambrofian as it is in the Roman fervice, down to the Surfum Corda. It then continues thus : and it would 192 Eafter Illation. hardly be pqflible to find, in any church, a more rapturous piece of devotion. It is meet and right, juft and falutary, that we fhould always, here and everywhere, render thanks to Thee, Holy Lord, Almighty Father, Eternal God. Who didft Thyfelf dedicate the Paffover of all people, not by the blood and fat of oxen, but by the Body and Blood of Thine Only-Begotten Son Jesus Christ, that the facrificial rites of an ungrateful nation having been terminated, grace might fueceed to the law, and One Viaim, offered by Himfelf once for all to Thy Majefty, might expiate the fins of the whole world. This is the Lamb, prefigured in the tablets of ftone ; not loft from the flock, but exiled from heaven ; not lacking a fhepherd, but the Good Shepherd Himfelf, who laid down His life for His fheep, and took it again, that to us His divine condefcenfion might manifeft His humility, and the Re furreaion of His body might confirm our hope. Who before His (hearer uttered no querulous complaint, but proclaimed the oracle of the Gofpel, faying : Henceforth ye fhall fee the Son of Man, fitting at the Right Hand of Majefty. May He both reconcile Thee to us, O Omnipotent Father,* and endued with like majefty as Thyfelf, may He pardon us. For the things which happened to the Fathers in type, the fame have been wrought out to us in very deed. [The great Eafter taper is lighted.] Behold now the fiery column fhines forth which preceded the people of the Lord, during the feafon of this bleffed night, to thofe falutary floods in which the perfecutor is overwhelmed, and the people of Christ emerges at liberty. For he that through Adam was delivered to death, conceived by the water on which the Holy Ghost hath brooded, is regenerated by Christ to life. Let us then put an end to our voluntary fad, becaufe Christ our Paffover is facri ficed for us ; and let us not only banquet on the flefh of the Lamb, but let us be inebriated with His Blood. For the Blood of this Lamb alone createth not guilt to them that drink it, but falvation. Let us fead on Him the un leavened bread, fince man liveth not by bread alone, but by every word of God. For this is the bread which cometh down from heaven, far more ex cellent than that fruitful fhower of ancient manna, on which Ifrael then feaded, and yet neverthelefs perifhed. He who feedeth on This Body fhall be the poffeffor of life eternal. Behold, old things have paffed away, all things are become new. The edge of Mofaic circumcifion is blunted, and the fharp dones of Jofhua the fon of Nun have become obfolete ; the people of Christ is marked in the forehead, not in the loins ; by a laver, not by a wound. [The Deacon fixes the five grains of incenfe on the Pafchal taper."] In this Advent, then, of the evening refurreaion of our Lord and Saviour, it is meet that we (hould burn our oblation of wax with its whitenefs in ap pearance, its fweetnefs in odour, its lighted brilliancy to the eye. What more fitting, what more joyous, than that with torches wreathed with flowers we fhould keep watch for the flower of Jeffe ? Efpecially when Wifdom hath prophefied concerning herfelf: lam the flower ofthe field, and the lily of the valleys. Thefe waxen tapers the burnt pine fweats not forth, nor doth the cedar, wounded by the axe, weep out : but they have a hidden and fymbolical teaching regarding virginity, and grow white by the transfigura tion of their fnowy candour. Let us wait, then, for the coming of the Spoufe, as befits the Church, with lighted torches: let us render thanks by our devotion for the gift of fanaity already bedowed on us. * Notice here the " unfcriptural" expreflion, which alfo occurs more than once in the Clementine Liturgy, of reconciling God to us. According to S. Paul's teaching, it is we who are to be reconciled to God. The Four P re-Evangelic Prayers. i y$ We mujl not dwell at greater length on this remarkable ad- drefs, manifejlly coeval with S. Augujtine. There are Jbme few exprejjions in it which a more correct tajte has not improperly removed ; but to do away with the whole hymn for the fake of them, is on a par with the treatment which Rome has bejtowed on many other compqfitions of equal merit and antiquity. We have already remarked that the Gofpel in the Ambrofian Rite is followed by an Antiphona poft Evangelium, which, there fore, anfwers to the Lauda of the Mozarabic ritual. There is nothing which calls for much obfervation in this Antiphon. It is almojl always taken from the Pfalms : occafionally, on Saints' Days, it is formed from the words of the Saint then commemo rated. But when we come to the Subsequent part of the Service it is that we are painfully conScious of the infinite Superiority of Toledo to Milan. In the Mozarabic Mijfal we have, as we have feen, after the Gofpel, nine varying prayers or addrejfes, for they are fometimes exhortations to the people rather than fupplications to GOD. They are— (i.) The Mijfa. (2.) The Alia Oratio. (3.) The Pojt Nomina. (4.) The Ad Pacem. (5.) The Illation. (6.) The Poft Sanctus. (7.) The Pojl Pridie. (8.) The Prayer before the LORD'S Prayer. (9.) The Benediction. And this is exclufive of the Sacrifice, the Ad Accedentes, the Ad Confrac- tionem, and the Communio. In the Ambrofian Rite we have only four prayers pqfterior to the Gofpel, and thefe far fhorter than thofe we have been noticing. They are — (1.) The Prayer Super Sindonem. (2.) The Super Oblatam. (3.) The Pre face. (4.) The Pojt Communionem. Befides this, we have the three anthems : the Offertory, the Tranfitory, and the Con- fractory. The Offertory is remarkable on the following account : — The Church of Milan is the only one in Chrijlendom where the pri mitive cujtom of the people's offering the oblations is Jtill kept up. Mr. Webb, in his Sketches of Continental EcdeSiology, thus deScribes the practice : — " After the Sermon, Some members " of a confraternity or BedeSmen, two men and two women, in " black and white mantles, brought in an oblation of the ele- " ments. They Jlood at the end of the choir, and the deacon " came, with much ceremony, to receive the offerings." But theSe " BedeSmen" are penfioners of the Metropolitical Church itjelf, and are, therefore, after all, only an imitation of the vene rable cujtom which they profejfed to reprefent. There are ten old men, called Vecchioni, and as many old women : two of the former, firjt' covering their hands with favoni, that is, with nap kins of a peculiar texture, make their oblation of bread in the right, of wine in the left ; then two women do the fame. Thefe O 194 The Oratio Juper Sindonem. pensioners have the right of walking in procejjions, when they carry the fo-called cope and difcipline of S. Ambrofe. Landulph, the mediaeval hijtorian of Milan, defcribes at great length their office and character : Beroldus, alfo, though not without fome mijlakes, does the fame. It is this which gives its chief interejl to the Offertory. The rite itfelf, taking it altogether, is not re markably Jlriking : there is one part which, to unaccujtomed eyes, feems Jingularly awkward : when the Deacon and Sub-deacon Jland respectively at the north and fouth ends of the altar, like two clergymen in a badly-performed Englijh Communion Office. In fact, of the five great living rites, for dignity and majejty, we Jhould place the Ambrofian lajt. To our mind, the Armenian Jtands by far the firjt : next to that, but at fome diftance, we Jhould place the Mozarabic, then the Roman, then the orthodox Eajtern, and then, far below this, the Ambrofian. The Oratio fuper Sindonem bears far more the character of a Roman colled! than of the longer Mozarabic or Eajtern prayers. In fact, fometimes it is the fame as the Collect for the day in the Petrine Liturgy ; and whether or not, the Jhortnefs of the whole compqfition, and the terfenefs and antithetical arrangement of its members, Jlamp it with the fame character. The Oratio pojt Communionem, in like manner, bears the character of the Roman Pqft-Communio, as alfo does- the Oratio fuper Oblatam of the Roman Secreta. One remarkable peculiarity, derived from the mojt remote antiquity, we Jhould not fail to mention : that, on the Epiphany, immediately after the Gofpel, but before the An tiphona poft Evangelium, the Deacon Jings the notice of the en- fuing Eajter to a peculiar melody, in the Eighth Tone, and in the following words : — " Noverit caritas vejtra, fratres carijfimi, " quod annuente Dei et Domini nqftri JESU CHRISTI mijeri- " cordia, die N. Menfis N. Pafcha Domini cum gaudio celebra- " bimus." And the anfwer is, " Deo gratias." Take now one or two examples of Ambrofian Illations : and we will Select one which we may compare not alone with the Mozarabic, but alSo with the Gallican. Here is that for Holy Innocents. Ambrofian : — It is jud and falutary that we, Holy, Omnipotent Father, fliouldmore glorioufly laud Thee in the precious death of the little ones : whom, on ac count ofthe infancy ofThy Son, our Lord and Saviour, gloomy Herod flew with favage cruelty : and we acknowledge the unbounded gifts of Thy cle mency. For Grace alone fhines more glorioufly than Will ; and their con- feflion was illudrious before their voices could be heard. Paffion, before the limbs in which that paffion could exid : they witneffed Christ to others, who as yet knew Him not themfelves. O Infinite loving-kindnefsof the Almighty: when He differed not thofe that were flain for His Name, although they Comparifon of Illations. 195 knew it not, to fall fhort of the merit of eternal glory : but, when they were bedewed with their own blood, they obtained at once the falvation of rege neration, and were glorified with the Crown of Martyrdom. Through the fame. Gallican : — It is verily meet and right that we fhould at all times and in all places render thanks to Thee, Holy Lord, Omnipotent Father, Eternal God, and chiefly for thofe, the memory of whofe paffion we celebrate in the yearly feftival of to-day : thofe whom the Herodian foldiers dafhed from the breads of their nurfing mothers, who of a truth are called the flowers of martyrs, for that they, fpringing up in the mid-winter of infidelity, were like the fird budding gems of the Church, nipped by the frod of perfecu- tion, at that glittering fountain in the city of Bethlehem. For the Infants, who could not, through their age, fpeak, neverthelefs refounded the praife of the Lord with joy. They preached that by their deaths, which they could not have preached by their lives. They uttered that with their blood which they could not proclaim by their tongue. Martyrdom gave them the power of praife, to whom infancy had not yet allowed the faculty of utterance. The Infant Christ fends thefe infants as firft-fruits to heaven, tranfmits thefe new year's gifts to the Father : exhibits to the Eternal One the firft martyrdoms of the little children perpetrated by the wicked- nefs of Herod, as firftling oblations. The enemy profits, while injuring, the body: bedows a benefit by means of daughter: by dying they live, by falling they rife again : viaory is brought to pafs by means of deftruaion. Wherefore for thefe benefits, and for the prefent folemnity, tendering, rather than repaying, boundlefs thanks to Thy loving-kindnefs, with holy Angels and Archangels, we laud Thee, as the One God, the Ruler, diftina, not divided, triune, not threefold, fole, not folitary, faying, Holy. Mozarabic : — It is meet and right that we fhould always render thanks to Thee, Almighty Father, and to Jesus Christ our Lord, the infancy of whofe aflumed humanity that wicked and profane king feared after fuch a fort that he was compelled to tremble at that power whom he merited not to acknowledge. Defiring that He fpecially fhould perifh, and ignorant where He was to be found, Herod commanded that all the infants fhould be flain : if perchance, while the members were druck, the Head might be reached : and the deaths of the poor might be the druaure which fhould be topped by the royal death. Thus the madnefs of deceived fury made thofe martyrs by death, who by their age were not capable of being even confeffors. And when there was no poflibility of judgment, there was, neverthelefs, the felicity of being unjuftly judged for Christ's fake. It was Christ, then, whom the hand of the officer druck in the dying infants : ignorance found not Him Whom it faw ; and imprudence difcerned not Him Whom it ftruck. But that thefe infants could not fpeak is no derogation from their praife. For it is better that the caufe fhould cry out, than that the tongue fhould exclaim. Nor does it matter that fpeech failed them, who, without all manner of doubt, perifhed for the Word. O immanity of wicked fuiy ! He who was flain, was carried on the fword that killed Him, and the tender corpfe hung on the hilt, pouring forth milk rather than blood. And they who could not then difcern that for which they thirfted, now poffefs in joy that from which they may drink. Whence meetly to Thee, O Lord, all the Angels ceafe not to exclaim, thus faying : Holy. 196 The Tranfitorium. It would be eafy to extend our remarks on theSe Illations; but our Space warns us to conclude. The two anthems called the Tranjitory and the Confractory prefent but little for our fpecial notice. As a general rule, they are connected with the Gofpel for the Sunday : and the fame are ufually faid through the week. In fome caSes, the TranSitory is merely a tranjlation of Some Greek Troparion ; another proof of the cloSeneSs of the link by which Milan was joined to the Eajt. Take this, for example, for QuinquageSima : it is neither more nor leSs than a tranjlation of a Stichos in the Sunday of the PhariSee and Pub lican : — Come and be converted to Me, faith the Lord. Come ye with weep ing, and let us pour forth our tears to God : for we have forfaken Him, and becaufe of us the earth differs ; we have committed iniquity, and for our fakes the foundations of the world are moved. Let us haften to prevent the anger of God, weeping, and faying : Thou That takeft away the fins of the world, have mercy upon us. Sometimes it is a mere quotation from the . writings of S. AmbroSe, as in the Sunday of Abraham : " Look, O LORD, at " the frailty of the human race, and Seek out the wounds which " Thou hajl cured. For, however great be the love that Thou " hajl poured out upon us, there are yet further mercies which " Thou mayejt bejtow upon us. Stretch forth, we befeech " Thee, Thy medicinal hands, and cure that which is weak, " and repair that which is tottering, and preferve that whole " where faith remains unjhaken." In fome few caSes the Tran jitory Seems to be compoSed for the occajion, as in the Sixth Sunday after Epiphany : — " Turn ye, O ye Sons of men, while " ye have time, Saith the LORD ; and I will write your names " in the book of My FATHER which is in heaven." The Oratio Poft Communionem, anSwering to the Latin Pojl- Communio, often identical with it, is the only other prayer which has to be noticed. That over, the office ends thus : — V. The Lord be with you. R. And with thy fpirit. Kyr. Kyr. Kyr. V. The Lord blefs and hear us. R. Amen. V. Let us go on in peace. R. In the Name of the Lord. Amen. And the Service now borrows the Roman ending from the firft chapter of S. John. At Chrijtmas, and at Eajter and Pentecojt, there are two Jets of Maffes ; one for the recently baptized in the winter Church, the other the ordinary folemnity. Much that was peculiar to The Bafilica of Milan. 1 97 the Ambrofian Rite disappeared during the Pontificate of S. Charles Borromeo, who did almojl as much harm to the ritual as he increaSed the piety of his Church. Till his time, that noble Bafilic, which may put in a claim to be the finejl of all temples made with hands, had but one altar : it was he who filled it up with the erections which now So foA\y violate the magnificent unity of the effect. Thus we have gone through the three great Rites of the Wejtern Church. Of thefe the Ambrofian feems to us the poorejl, inferior to the marvellous copioufnefs and richnefs and variety of the Mozarabic, inferior to the terfenefs and pointed brevity of the Roman. Such as it is, however, it is well worthy of Jtudy ; and, as we have feen, one or two of its formulae poJJefs an antiquity Superior to that which can be boajted by any other ritual. VII. VERNACULAR SERVICES.* F there be one point of ecclejiajtical order which would at firjt fight Seem, more than any other, to be commanded by Holy Scripture, Sanctioned by primitive uSage, and required by common SenSe, it is Surely this, — that the public offices of the Church Jhould be offered in the vernacular language of the people. To employ, in addrejjing God, a tongue which His worjhippers cannot comprehend ; to wrap up Lejfons, Epijtles, and Gofpels in the obfcurity of a dead language, — can this be a reafonable fervice ? Can this be a gofpel preached to the poor ? Can this be fuch a worfhipping in fpirit and in truth as our SAVIOUR'S exprefs command enjoins ? Is it not diame trically oppofed to the declaration of S. Paul, " Yet in the " church I had rather fpeak ten words to the edifying of the " hearers, than ten thouSand words in an unknown tongue ?"t No man ever denied that the practice of the primitive Church was in accordance with this teaching, and that, a priori, one Jhould have conSidered it a Jtanding order, a Jlereotyped law, of the Church Catholic. The more SurpriSmg, therefore, is it to find that all the branches of the Church, without one fingle exception, as well as heretical bodies, Separated, indeed, from the Church, but Jtill poJJeJJing ancient liturgies, have agreed in this : that the langauge of their * The Prayer-book of the Oratory of S. Philip Neri. London: The Oratory, King William Street. f We remember a familiar explanation of this verfe. A poor man who had juft returned from a fermon of which it formed the ftaple, was afked the text. " Well, fir, I don't know the words to fay them exaaiy ; but it meant as how the parfon would rather preach five minutes in Englifh, than half-an-hour in French." Vernacular Services in the Eaft. 199 public Services Jhall be, to a certain extent, — fome more, Some leSs, — a language " not underjtanded of the people." We do not, as we Jhall prefently Jhow, except entirely our own Church ; and for the rejl, from Kamfchatka round the globe to Brazils, from Malabar and Gondar to Finland, the rule holds good. The apojlolic law is, really or apparently, broken ; and the " ten thoufand words " of Liturgies, and Hours, and Offices, are faid in an unknown tongue. Any man of common modejly, — any man with the remotejt pretenfions to philofophy, — any man, in Jhort, except an orator at Exeter Hall, — would naturally exclaim, on becoming ac quainted with the fact, " There mujl be fome reafon for this. " Churches, feparated as far by dijlance as by race and lan- " guage, — Churches fevered more widely Jtill by polemical " hatred, — never could coincide info remarkable and unexpected " an arrangement, were there not fome Jtrong caufe which " feemed to jujtify it. Good or bad, there mujl be a principle " at work here ; it cannot be a mere corruption." Let us fee, in the firft place, how the cafe actually lies ; and then let us endeavour to difcover its philofophy by invejligating its hijtory. And, firjt, we will turn our eyes to the Eajt. Here we fee thofe mojt ancient and venerable Thrones of Alexandria, Con- Jtantinople, Antioch, and Jerufalem, giving their laws to about fixteen millions of Chrijlians. And thoSe Liturgies which are Said at the countleSs altars of Greece, the ijlands of the Archi pelago, Bulgaria, Roumelia, the Principalities, Hungary, Croatia — or the Churches, now few and far between, of Ana tolia, Syria, and Egypt — in what languages are they offered ? For the mojt part, in two only — Greek and Slavonic. In Slavonic, for the Slavonian peoples of northern Turkey and the Principalities ; in Greek, for the Greek himSelf, the Turk, the Syrian, and the Egyptian. Now, take the caSe in which the written language of the office-books, and ,the Spoken dialect of the vulgar, bear the cloSeJl reSemblance. Let any Greek Scholar take up for the firft time a Romaic book, and fee how far he can always majter even its general meaning. Then let him remember that he comes from the harder to the eafier tongue, — that his necejfary knowledge of comparative philology Jtands him in good Jtead ; and next let him judge to what extent the PeloponneSian or Athenian peaSant can comprehend the office- books of his own Church. And yet they have a far better chance than the Slavonic peoples. The three branches of the Illyrico-Servians, — Servians proper, Croatians, Vendes, — and, again, the Bulgarians and the Slovacks, cannot underjland each 200 Georgia : Ruftia. other, much lefs can they comprehend the old Church Slavonic in which they pray. A remarkable proof of this occurred in the Panjlavic Congrefs holden at Prague in 1848, where the deputies, in order to be intelligible to each other, were obliged to fpeak in the hated German ; and their literary organ is con ducted in that language. But more of this fubjeS prefently. But three exceptions are to be found to this general rule. It is well known that the Wallachians employ a Romance language of the purejt defcription ; and that, in parts of that and adjoin ing provinces, Latin, perfectly intelligible to an Englijh fcholar, is actually at this day fpoken. Towards the latter part of the eighteenth century, permifjion was given by the See of Conjtan- tinople for the employment of a vernacular Liturgy ; a permifjion not altogether, perhaps, independent, on the consideration that, pojfejjing fuch an indulgence, the inhabitants would have leSs temptation to join the Latin Rite. Shortly afterwards, a Turk- ifh form was authorized for fome few villages in ASia Minor, where nothing elSe was underjlood ; and an Arabic verfion is faid to be ufed by the few orthodox who border on that country. Thefe three exceptions are worth far more than their own in trinsic value, and we Jhall have occajion to refer to them again. Cajling our eyes over the map in a north-eajlern direction, we come' to the ever-orthodox Church of Georgia ; a Church which rejijted the artifices of Nejlorians, Jacobites, and Armenians, produced countlefs martyrs under the invajions of Turks, Per- Jians, and Tartars, and formed the nucleus of a mighty empire during the thirteenth and fourteenth centuries. Here, again, the rule is the Same : the Georgian of the Church books is entirely different from the Georgian that is now Spoken ; intelligible, perhaps, to the educated, but certainly not to the peaSant. Rujfia follows — and is the more worthy of our attention, be caufe here the principle of a Church language, which is not the vernacular, is as boldly ajferted as it is by Rome ; its difficulties are allowed, are grappled with, and are, to a certain extent, overcome. Children are taught both languages from the com mencement of their education ; and the habit of acquiring Sla vonic pari paffu with Rufs, may, perhaps, give the Ruffians their wonderful facility of majtering other languages. The difference between the two dialeSs is about the fame, — in grammatical de rivation, as between modern Englijh and that of Chaucer ; in form of character, between our prefent letter and Anglo-Saxon. Thus, while RuSs has thirty-four characters, Slavonic pojfejfes forty-three ; the latter has a dual, the former has none ; the former has borrowed many words of every-day occurrence from the Tatar, the latter has formed no fuch intermixture. And Language of 'the Englijh Prayer-book. 20 1 thus we have traveled the domains of the orthodox Eajtern Church. Nor are the feparated communions lefs tenacious of the fame ufe. In Egypt, the Jacobites employ the Coptic, which is no where intelligible, with the exception of one or two provincial terms ; and the copies of the Liturgy in ufe have, therefore, an Arabic tranjlation at the Side. The Scattered Nejlorians and Jacobites of AJia Minor univerSally employ the dead language of Syriac. In Armenia, of all nations, the facred and vernacular tongues are mojl identical. Three hundred years ago, in oppqfition to the then prevailing practice, a national Church decreed as follows : — " It is a thing " plainly repugnant to the Word of GOD, and the prafiice of " the primitive Church, to have public prayer in the Church, or " to minijler the Sacraments, in a tongue not underjtanded of " the people." Three centuries pajfed ; and the office then compiled has become fo obfolete in its phrafes as certainly to fall not very far Jhort of incurring the condemnation there pro nounced. The fact is, that we are fo thoroughly ufed to both our fpoken language and to that of our Bible and Prayer-book, that we fail to fee what foreigners remark at once, the world wide difference between the two. Ordinary readers may never have obferved fome of thofe great grammatical variations which would Jtrike a foreign philological fcholar at firjt S^ht '¦> the total abSence, for example, in the older dialedt of one ofthe mojt common poffeffive pronouns of the new — the word its ; " Seek ye firft the kingdom of God and his righteoufnefs." "Thefe are they that came over Jordan . . . when it had overflowed all his banks." " The Tree of Life that — yielded her fruit every month." — The utter confuSion of that dijtinction between the verbs will and Jhall, on which we now fo pique ourSelves : " Open thy mouth wide, and I Jhall fill it. " " Them that are meek Jhall He guide in judgment ; and Such as are gentle, them Jhall He learn His way."— The abSence of that large claSs of participial adjeSives which would Jeem to be', but are not, de rived from a verb, Such as unwitneffed, unharnejfed; with one or two rare exceptions, like unknown. And if it be Said that thef: differences are not Such as to obScure the meaning to an ignorant perSon, it is equally true that there are others which mujt either make the SenSe unintelligible to him, or even revere it. We have to explain, for injlance, that when we pray, " Prevent us, O LORD, in all our doings," we mean, " AJJiJt us ;" that when we lament our being let in running the race that is fet before us, we mean that we are not let to run it. And So we may fairly ajk the queStion : Is it not almoft impojjible to find any one IOI Teutonic and Romance. Collect which Jhall be intelligible to an uneducated perSon? Do not the inversions of the fentences, as well as the difficulty of the words, make it a matter of difficulty to explain thefe " verna cular" prayers to the poor ? Even in one of the Creeds, who is there among the lower clajfes that could comprehend fuch a phrafe as "of a reafonable foul and human flejh fubSifting?" And how differently would it have been exprejfed had the fervice been compofed in modern times ! Nothing can be more clear than that the compilers of the Prayer-book did not ufe the eajiejt and readiejt words. They had no idea of a Jimple Anglo-Saxon idiom. Far from wijhing to exprefs fuch a phrafe as " the im penetrability of matter," by " the unthoroughfarifhnejs of Jtuff," they purpofely took the harder Latin word, to the exclujion of our own Englijh fynonym. — "And finally, after this life, may attain everlajting joy and. felicity." " Where the Souls of them that Seep in the Lord enjoy perpetual rejl and felicity," — in the prayer for a Sick child. The very title, Solemnization of Matri mony, is as good as a hundred proofs of this. We are not blaming this, — far from it. We are merely Jhowing that thofe who thought it their duty to exclaim mojt loudly againjt the employment of a foreign tongue in the Services of the Church, themSelves uSed a dialeS of Englijh different from any which is now, or which was ever, fpoken ; and " not under jtanded" entirely by any worfhipper of the nineteenth century. And now we will turn our attention to the fuccejjive develop ments of the Roman Church on this matter. Let us take a point where as yet the queftion of a vernacular Service could not have ajfumed a practical form, and therefore, as the great men of that age were not given to philological theorizing, where it could not have taken any tangible form at all. Let us imagine how S. Gregory the Great mujt have regarded fuch a difficulty. Looking around him from the Eternal City, he faw, within his own Patriarchate, a people, as yet, almojl homogeneous : in Spain, in Gaul, in Italy, in Sicily, in Africa, multitudes of Liturgies, but as yet, in different degrees of corruption, only one language. That this language was becoming fo changed as to feem fcarcely like itfelf, was a fact which we can hardly imagine to have jtruck, even if it were barely known to, the authorities of the Church. The Gallican Liturgies, fuch as we now have them, may ufe the ablative for the accufative, may employ terms, may familiarize idioms unknown at Rome ; but the Roman Church ignored fuch varieties of Liturgies, owning the one faith, the one Creed, and the one Wejtern language. At a later period, when fome ignorant priejl had baptized In nomine P atria, et Filia, et Spiritua SanUua, .we find the fuccejjor of S. Peter maintaining Teutonic and Romance. 203 the validity of Such a rite ; and no one, from that time to this, has quejtioned the truth of Such a decifion. It was when the Roman Church was brought into contact with the Teutonic or Celtic races, that the quejtion of a vernacular language mujt firjt have preSented it/elf as a difficulty to be Solved. It is not our intention to enter on the Subject of verna cular tranjlations of Holy Scripture ; this would Swell the re marks we Jhall have to offer beyond all due limits. The verjion made by Ulphilas into Mcefo-Gothic, between the years 360 and 380, mujt be confidered as the firjt great attempt to grapple with the difficulties of a barbarous language ; and though the Bijhop himfelf was a Cappadocian, and, of courSe, introduced Eajtern rites among his flock, yet the influence of Such an under taking mujt have been prodigious in the Wejtern world. Whe ther he in like manner tranjlated the Liturgy is a quejtion which cannot be anSwered ; there is no trace of any Such verjion, and the fact that the Eajtern rite So foon died out among the Goths Seems an argument that it never exijted. There is no doubt that the maSs maintained itjelf in Latin ; there is equally no doubt that, in the next centuries, a part of the daily offices was Said in the dialeci of the country, and many curious documents remain as Jtanding witnejfes of the fact. VerSions of PSalms and Canticles abound, almojl coeval with the introduction of Chriftianity into Germany. The Te Deum, for example, received a verSion in the eighth or ninth century, which has been more than once reprinted, and which commences — Thih Cot lopemes, Thih truhtnan gehernes : Thih ewigan Fater Eokiwelih erda wirdit. So, again, a verjion of the PSalms exijted in Dutch as early as the time of Charlemagne. One of the Epijtles and GoSpels was made in the eighth century, in what is now the Duchy of Brunf- wick ; the monks of Fulda, in the Same age, tranjlated the like parts ofthe Liturgy. Then there is the So-called Wejfobrumic Prayer, which Speaks to the Same thing at the Same date in Ba varia. S. Notker Balbulus, the inventor of Sequences, who died in 912, made a high German verSion ofthe PSalms, clearly and manifejlly for the benefit of thoSe who were conjlantly hearing them in church, and interlined with a Jhort commentary, in this manner : — Beat us vir qui non abiit in confilio impiorum. Der man is falig, der in dero argon rat na gegieng. As Adam did, when he followed the advice of his wife in oppofition to God. 204 Council of Leptines. Et in via peccatorum nonftetit. Noh an dero fundigon wege ne ftuont. So he did. He went thither; he went to the broad way thatleadeth to hell, and ftood there, for he gave way to his luft. So, again, in the fame centuries, there was a Theotifc* tranf lation of the mojt popular of Latin hymns ; it is both accurate and fpirited, and was no doubt ufed in public worjhip. A Jtill more remarkable example of the fame thing is to be found in the " Evangelical Harmony of Otfried," a work of the latter half of the ninth century. + TheSe are hymns of considerable length, on Such Subjects as the Mijjion of the Angel to S. Mary, the Magnificat, the PreSentation of our LORD in the temple, His BaptiSm, the opening of the firjt chapter of S. John, &c. Here is the Jhortejt of them, the mere verSification of a Collect : — Got, thir eigenhaf id O God, Whofe nature and property thaz io genathih bid is ever to have mercy and to forgive, intfaa geba unfar, receive our humble petitions ; and rhes bethurfun wir far though we be tied and bound with the Thaz uns, thio ketinun chain of our fins, let the pitifulnefs bindent thero fundiin of Thy great mercy loofe us. thinero mildo genad intbinde baldo. The Council of Leptines, in 744, expreJJly orders that the renunciation and profejfion of faith in BaptiSm be made in the vernacular, and propoSes this TheotiSc formula for the latter :— " Gelobiftu in Got almechtigan Fadaer? Ec gelobo in Got al- " mechtigan Fadaer. Gelobiftu in Chrifi,Godes Suno? Ec gelobo " in Chrift, Godes Suno. Gelobiftu in Halogan Gaft? Ec gelobo " in Halogan Gaft." And S. Boniface, the Apojlle of Germany, had before this eSpecially injijted on the Same point. " Nullus " fit Prefbyter, qui in ipfd lingua qua nati junt baptizandos abre- " nuntiationes et confeffiones audire et interrogare non ftudeat, ut " intelligant quibus renuncient, vel ques confitentur." But, curi- oufly enough, the oppqfite practice feems to have become preva lent again ; for, in the middle of the ninth century, we find S. Hrabanus Maurus infijling that the priejts of his province Jhould preach in Theotifc ; whence one can only conclude that they were in the habit of delivering their difcourfes in Latin. It is certain, alfo, that from a very early period, perhaps as early as this, part ofthe Office for the Dedication of Churches and Church- * It has been publidied by the celebrated philologid Grimm, under the title of" Hymnorum veteris Ecclefia: xxvi. verfio Theotifca." Gbttingen, 1830. f Publiihed by E. G. Graff, Konigfberg, 1831. Alteration of Dialetls. 205 yards was in the vernacular language, as alfo was much of that for the Vifitation of the Sick. But this one great fadt remains unquejtioned : that, till the latter part of the ninth century, Rome never conceded — perhaps had never been afked to concede — the ufe of a vernacular I Liturgy. That the Epijtles and Gofpels were often read in the j patois which the people happened to fpeak, is conceded ; that the , Gloria in excelfis, and other hymns of a Jimilar kind, had alfo1 been tranjlated, is equally certain ; but the mafs itfelf was faid in Latin, and in Latin only. It is true that, in fome Gallican I and Mozarabic majfes, the Latin is fo corrupted as almojl to amount to another language : but Jtill the principle was main tained. Let us fee what that principle was. Up to this period Rome had won to herfelf only the Romance peoples : the firft to acknowledge her, the lajl to remain faithful to her ; and here for centuries Latin remained the fpoken tongue, dying off fo gradually and imperceptibly into French, Spanijh, or Portuguefe, that the change was hardly noticed ; and the un educated went on praying in the tongue in which their fathers and grandfathers had prayed, without knowing that every year was widening the gulf between that which they heard, and that which they fpoke. At length the Patriarchal Throne of the Wejl was brought into contact with the fierce, young activity of Germanic life, — with tongues that, to the foft ears ofthe South, mujl have prefented the mojt barbarous dijfonances — languages without grammar, with unSettled inflexions, differing widely from each other, each intelligible in its own little plot of country only. There was not material as yet, there was not /lability, to endure a tranjlation of the fixed and immutable Liturgy. Dialects were altering fo fajl, that a tranjlation would Soon have itSelf needed \ an interpretation. Then half the words mujt necejfarily have ; been mere Latin or Greek obtnifions into the language. Bap tifm, Church, Refurreciion, Communion, Incarnation — how could thofe barbarous races have exprejfed them, but by themfelves ? Add, again, the necejfary irreverence that mujt attend the tranS- fujion of Such Solemn myjteries into tongues incapable, as yet, of grammar. Add, alfo, the difficulties regarding particular words, \ fuch as, that which lately occurred in a verjion of the Scriptures > for, we believe, fome of the ijlands of the Indian Ocean ; where the word lamb is ufed in the fenfe which we employ afs, and it was therefore impojjible to tranjlate the Scriptural name of our LORD but by a paraphrafe. No doubt thefe, and fuch as thefe, were wife reafons for the non-adoption of the vernacular ; and others have been well Jlated by a late writer : — " But when the nations and kingdoms of modern Europe were 206 Converfion of the Bulgarians . " at length formed, and their languages fixed, the dijlurbing in- " fluences of their feparate nationalities became fo Jtrong that " they could hardly be kept together in ecclejiajtical unity, even " though they had all one and the fame faith, Church Law, and " Ritual, and one common clergy, with a language of its own, " interpenetrating them all, and concentrated in one common " independent centre at Rome. Under fuch circumjtances, any " change which Jhould tend to Jtrengthen Jtill further the feparate " nationalities, and to divide and nationalize that common clergy, " which, like the citizens of old Rome, being mixed everywhere " with the provincials, bound the whole into unity, would be " manifejlly mojt dangerous ; and exactly the fame reafons which " would move an hereSiarch or a tyrant who wijhed to try with " impunity to introduce the ufe ofthe vulgar tongue for the pur- " pojes of religion, to abolijh the celibacy of the clergy, and to " banifh monks and friars, would weigh with bijhops and popes " to make them oppofe or forbid fuch changes." But it is now time to turn to the two great Jtruggles which Rome carried on in defence of this principle, in both of which Jhe conceded it, and in both with only partial fuccefs. And let us firjt fix our eyes on the mijjion of SS. Cyril and Methodius. It was while Conjlantinople was alternately difgujted by the buffooneries, and horror-Jtruck at the ferocity, of the Emperor Michael III, that a deputation arrived from the Prince of the Khazares, to folicit in/traction iii Chriftianity. His kingdom Jlretched from the Cafpian to Wallachia and Moldavia ; it had pajfed the zenith of its greatnefs, and many of the Slavic tribes that had been his tributaries, were beginning to throw off the yoke of the Hunno-Tartar. By the advice of the Patriarch S. Ignatius, Conjlantine (better known by his lajl name of Cyril), a native of Thejfalonica, was appointed to the mijjion ; and after having been raifed to the priejthood, he fpent fome time in KherSon, where he majtered the Khazaric language. He was fo far SucceSsful as to convert and baptize the Khan, whofe ex ample was followed by a large portion of his people ; and the mifjionary had his attention next directed to the neighbouring Bulgarians. He found them ufing a language of inexhaujtible richnefs and beauty, abounding with inflexions, capable of ex- prejfing various fhades of meaning with a felicity peculiar to itfelf — the rival of Greek in flexibility, itsfuperior in copioufnejs : he found a people dejirous of receiving the true faith, and he be came the parent of their literature, as well as their apojlle. He firjt had to invent an alphabet, and this he did with great Jkill and judgment. He adopted the Greek characters fo far as they went ; but its twenty-two literal forms went but a little way in Collifion with Rome. 207 fupplying the forty-three which he found to be necejfary to his fyjlem. He therefore varied fome of thefe, where he faw an analogy between the old found and the new. For example : the found B was unknown to ancient Greek (it is exprejfed in Romaic by iatt), and that fymbol reprefents V. But it exijted in Bulgarian, and therefore Conftantine exprejfed it by docking a part ofthe upper loop. Some of his characters he derived from the Wejtern Slavonic (Glagolita), and fome few he invented for himfelf ; and thus he produced the Cyrillic alphabet — the facred language to this day of all the Slavonians of the Eajtern Church. He is faid to have perfected his work on his return to Conjlan- tinople, and there to have commenced his tranjlation of the Scrip tures with the ajjijlance of his brother Methodius, who ajfociated himfelf in the labour. A few years later, Rojtijlaff, Prince of Moravia (then one of the Slavonic peoples), fent an embajfy, re- quejting that Conftantine might be defpatched to them, not only to confirm them in the faith which they had already received from the Wejtern Church, but "to teach them to read," — that is, to in troduce his new alphabet. The two brothers accordingly fet forth, and were received with the greatejl joy. Nicolas I, one of the ablejt and mojl enterprifing among the Popes, at this time filled the chair of S. Peter. Hearing of the fuccefs of the new mijjionaries, he requejled their prefence at Rome, where, however, they did not arrive till after the confe cration of his fuccejfor, Hadrian II. By that Pontiff they were raifed to the epifcopal dignity ; and Jhortly afterwards, Conftan tine, having changed his name to Cyril, departed this life. Me thodius returned the fame year, A. D. 868, into Moravia, and occupied himfelf in preaching the Gofpel there and in Pannonia. It is not wonderful that the people, who had before been ac cujlomed to the Latin Rite, were delighted at hearing the Liturgy in their own language, and deferted the Wejtern mif- Sionaries for the new comers. It is alfo not wonderful that the former, chagrined at the turn of affairs, appealed to Rome, de nouncing Methodius as a heretic, and his Liturgy as impious and profane. " We are informed," writes Pope John VIII. to that prelate, " that you fing mafs in the Slavonic tongue. We have already forbidden this, in the letters fent by Paul, Bifhop of Ancona ; and we enjoin that you celebrate mafs in Latin or in Greek, as is the ufe of the Church in all the countries of the world ; but you can preach to the people in their own language." At the fame time, he requires Methodius to prefent himfelf at Rome. Here therefore, for the firft time, we find Rome brought into collifion with a vernacular rite. But the mifjionary had great 208 Slavonic Rites. advantages on his Side. The talents and learning of Photius had made him a mojl formidable rival to the papal chair ; the two Churches had entered on their terrible and fatal Jlruggle ; Mo ravia, and Pannonia, and Bulgaria were the border lands ; and it was necefTary either to conciliate their peoples, or a rival might offer more advantageous terms. To Rome Methodius came, and there fatisfied the Pope as to his orthodoxy, and alfo as to his ufe of the vernacular. "We approve," writes John VIII. to Sv'iatopolk, Prince of Moravia, "of the Slavonic letters invented by Condantine the Philofopher, and we will that the doings and the praifesof Jesus Christ be publifhed in that tongue, becaufe S. Paul teaches that every tongue ought to confefs that Christ is Lord, to the glory of God the Father. For it isnot contrary to the faith that the fame Slavonic tongue fhould be employed in celebrating mafs, in reading the Gofpel, or the other Scriptures ofthe Old and New Tedaments well tranflated, and in chanting the other offices ofthe Hours. He Who has made the three principal languages, Hebrew, Greek, and Latin, has made alfo all others to His glory. We will, however, that, to the end more re verence be paid to the Gofpel, it be read fird in Latin, and then in Slavonic, for the fake of thofe who do not underftand Latin, as the praaice is in fome churches. And if you and your principal men prefer to hear the mafs in Latin, we will that it be fung to you in Latin." The letter is of June, 880. • On this Methodius returned to his labours ; but the oppo- Sition to the vernacular Service was not entirely at an end. The Pope, however, Jtood firm, and the fuccefs of the energetic mijjionary proved the wifdom of the permijfion. Bohemia had already been, to fome fmall extent, evangelized, but had almojl relapfed into idolatry. Carrying his Liturgy and his tranjlation with him, Methodius advanced into that land, and, in 894, con verted the Duke Borzivog, and his wife S. Ludmilla, — the latter afterwards the protomartyr of her country. But the nation again relapfed into Paganifm, and its final emerSion from darkneSs was owing to miffionaries of the Latin Church. TheSe indefatigably put down the Slavic Liturgy wherever they found it, both in Moravia, Pannonia, and Bohemia ; and the latter people, after wards to exerciSe Such an important influence on the quejtion, were at firft Scarcely even familiarized, as their neighbours had been, to a vernacular rite. We paSs over nearly two hundred years ; and it is worth while to give a glance at the altered circumjtances of thefe border lands. The two Churches were now irreconcilably Separated. Bulgaria, fo long the object of their contention, had attached itfelf to the Oriental faith, and maintained with all its might the Eajtern Liturgy in the Cyrillic verjion and with the Cyrillic characters. Not the province that it is now, but a vajt king- with Slavonic Rites. 209 dom, it Jlretched from the Save to the Gulf of Lepanto, em bracing Servia, Albania, and parts of Roumelia, and teeming with all the young life of that fecond fpring in the Byzantine Church. To the north lay the vajt province of Strigonium, in the Latin obedience, comprehending Hungary and Tranfylvania ; comprijing on its north the provinces of Gnefne, which embraced Poland ; on its north-wejt that of Mayence, which contained a part of Bohemia and Moravia ; and on its wejl that of Salzburg, in which lay the rejl of thefe two countries. In all thefe, the vernacular Liturgy was nearly at an end. Bohemia alone Jtill Jtruggled for it. The Archbijhop of Magdeburg had injijted, in 997, on a Latin Liturgy : a deputation, headed by two of the nobility, Bolchqfi and Myjlibor, went to Rome, and obtained permijfion from Benedict VIII. to uSe the vernacular rite, a pri vilege which they maintained precarioujly for nearly a century. But in the province of Dioclea, in Bqfnia, Croatia, and Dalmatia, it Jtill Jtrove for the pre-eminence. The Eajtern rite was given up ; but the Latin Mafs was Said in Slavonic, and with Cyrillic letters. Rome had been unceaSmgly on the watch to withdraw the privilege accorded to Methodius, and the hijtory of Spalato • records a Series of attempts, Sometimes on the part ofthe Metro politan, Sometimes on the part ofthe Pope. In the obScure Dal matian annals of the commencement of the tenth century, we meet with the name of one prelate, who was clearly a man with wiSdom beyond his age, — Gregory of Nona.* In the Council of Spalato, held about 910, he alone Jlood up for the vernacular rite, and, undeterred by the threats of his brethren, he refiifed to pay obedience to the canon of the fynod which profcribed it. The matter went by appeal to John X, the mojl execrable wretch (if we except Alexander VI.) who ever wore the tiara — the infamous lover ofthe more infamous Theodora. Thejlupid letter in which he confirms the Council is given at length by Far- lati : it makes, however, this exception,— that where a dijtrict is ill fupplied with priejts, if one of them is unacquainted with any tongue but Slavonic, he may apply to Rome for a difpen- Sation, and continue to employ it. The people, notwithstand ing, were not to be coerced into the change : the Slavonic Li turgy remained in uSe, till in 1058 another council was held againjt it. The proscription was now more rigorous than ever, and the Croats actually rqfe in rebellion, headed by one Ulf. This perfonage, however, was no honour to the caufe : he went * It would feem that the fee of Nona had fome fuch metropolitical pre- tenfions over Croatia. How far a rivalry on this point with Spalato might have embittered the other difpute, it is now impoflible to fay. P 210 The Glagolita Rite. to Rome, came back with a Jham bijhop, whom he intruded into the fee of Veglia, and kept up the impqfition for fome years. When it was difcovered, the perpetrators fuffered according to their deferts ; but it was by this time that an attempt to eradicate the national rite was hopelefs. At another Council of Spalato, in 1064, the matter feems to have been, to a certain extent, com- promifed. " A great part of the inhabitants of Illyria," fays that clever writer who ajfumes the name of Talvi, " remained, " neverthelefs, faithful to their language, and to a worjhip " familiar to their minds through their language. A Jingular " means, Dobrovjky ajferts, was found by Some of the Jhrewder " priejts to reconcile their inclinations. A new alphabet was " invented, or rather the Cyrillic letters were altered and tranf- " formed in Such a way, as to approach in a certain meaSure to " the Coptic characters. To give fome authority to the new " invention, it was aScribed to S. Jerome. This, it was main- " tained is the Glagolitic alphabet fo called, uSed by the Slavic " priejts of Dalmatia and Croatia until the preSent time. Cyril's " tranjlation ofthe Bible and Liturgic books were copied in theje " characters with a very few deviations in the language, which " probably had their foundation in the difference ofthe Dalmatian " dialect, or were the reSult of the progreSs of time ; for this " event took place at leajt 360 years after the invention of the " Cyrillic alphabet. With this modification, the priejts fuc- " ceeded in Satisfying both the people and the chair of Rome. " It Sounded the Same to the people, and looked different to the "Pope. The people Submitted eaSily to the ceremonies ofthe " Romijh worjhip if only their beloved language was preServed ; " and the Pope, fearing jujlly the tranjlation of the whole Slavic " population of thofe provinces to the Greek Church, permitted " the mafs to be read in Slavonic in order to preferve his in- " fluence in general." It has fince, however, been demonftrated that the Glagolitic alphabet — the rudejt, coarfejt, and clunifiejt of European fym- bols — is of a much earlier date, and that probably the indigenous priejts reintroduced it for the purpofes above mentioned. After this, the oppqfition to the national rite ceafed ina great meafure. The ninth canon of the fourth Lateran Council, where Bernard, Metropolitan of Spalato, was prefent, decrees that, in cafe of different rites or language, the Bijhop Jhall provide facer dotes qui fecundum varietatem rituurn et linguarum divina ojficia celebrent; and may even, under the fame circumjtances, appoint a Vicar- Bifhop. This canon was underjlood to bear efpecial reference to Illyria. Illyrian Difficulties. 1 1 1 By degrees, however, Rome obtained one great object of her defires, — the adoption of Latin letters in the Illyrian maSs. We Jhall foe, preSently,_ that the Cyrillic character was always ex- cejjively obnoxious to Ultramontanes ; and that, at whatever expenSe of philology, the Roman alphabet was introduced wherever circumjtances permitted. The then exijting verSion was corrected by Raphael Levacovich, under Urban VIII, both in the Breviary and Mijfal : this was not well done, and gave rife to fome difcontent. The ritual was tranjlated by Bar tholomew Carfio. Thefe verfions were again corrected by Cara- manus, Bijhop of Jadera, a thorough Slavonic fcholar, and ap peared in 1 74 1 ; his edition is a good one, but we have been told that the language is rather too fine. There are, therefore, in thefe provinces three dijtinct rites of the Roman ufe : the Roman rite, with the Latin language ; the Roman rite, with the Slavonic language ; and the Eajtern rite (Uniat), with the Slavonic. The way in which thefe Uniats are (or at leajt were, till the end of the lajl century) Supplied with priejts, is remarkable. The Uniats injijt on having their clergy ordained according to the Greek rite. This, notwith- Jtanding many applications to Rome, the Bijhops of the Uniat communion have never been allowed to ufe. Application is therefore made to the prelates of the Eajtern Church : the priejl is ordained by them ; is then made to renounce " fchifm," and fo injlituted to the pajloral office. It may not be amifs, before we quit thefe remarkable nations, to give the reader fome idea of their numbers, and of their re- fpective attachment to the two Churches. Putting RuJJia afide, the Eajtern Slavonians are divided into the Illyrico-Servian and Bulgarian branches ; the Wejtern, into Czekho-Slovakians, Poles, Suabian Vendes, and Tchacones. The numbers Jtand about thus : — 21 2 The Slavonic Churches. Total Number. Eaftern Church. Weftern Church. Illyrico-Servians : i. Servians (in Servia) . . 1,100,000 1,000,000 100,000 2. Servians (in Hungary) . 400,000 300,000 100,000 3. Bofnians (many are Ma hometans) . _ . . 500,000 300,000 8o,O00 4. Tchernogortzi, or Mon tenegrins .... 60,000 60,000" 5. Slavonians (Kingdom of Slavonia and Duchy of Syrmia) . . . 500,000 200,000 300,000 500,000 8o,000 420,000 800,000. 200,000 600,000 8. Slovenzi, or Vendes (in 1,000,000 Styria, Carinthia, and the reft Pro- Carniola). 1,100,000 tedants. Bulgarians : 1. Bulgarians proper . . 3,500,000 3,200,000 300,000 2. Bulgarians in Beffarabia. 8o,000 80,000 Czekho-Slovakians : 1. Bohemians & Moravians 4,500,000 4,400,000 x. Slovaks (principally in North Hungary) . 2,400,000 500,000 1,000,000 Poles : (Ruffian Polifh provinces, Galicia and Lodomiria) 10,000,000 2,000,000 7,500,000 Suabian Vendes : (Lufatia, and fome part of ! Brunfwick, now Ger- 1 a, 000,000 , 1,000,000 Tchacones : (Eaftern part of Pelopon- 1 nefus, fay, .... 20,000 ! 20,000 27,460,000 ! 7,940,000 16,800,000 Of courSe, when we add the 38,000,000 of RuJJians proper, and the 13,000,000 of Rujfniaks, who belong to the Eajtern Church, we quite reverfe the proportion. But the dependence of thef: eighteen or nineteen millions on the Roman Church is owing, in great meaSure, to the 1^ of their vernacular language in eucharijlic offices. Let us now look at the remarkable Jtruggle in Bohemia on this Subject. We have Seen that in a.d. 977 the Bohemians wrejled from the Court of Rome the uSe of the vernacular language in their Liturgies. This privilege was again taken from them in the pontificate of S. Gregory VII, though the refolute Spirit of that people Jtill maintained the Slavonic Ritual as they bejt could, in Spite of the decrees of councils and of popes. Towards the end of the fourteenth century, the cry for a vernacular Service Vernacular Services in Bohemia. 213 became loud throughout Bohemia. Mixing itfelf a^o with the demand for the free accordance of the chalice to the laity, it found a mouth-piece in John HuSs and Hieronymus von Faul- fifch, better known as Jerome of Prague. Thofe to whom the fate of Hufs is as a houfehold word, may not be So generally aware that he was the Settler of Bohemian orthography, and the framer of its language as it now exijls. Bohemian is the mojt copious and the mojt exact of the Slavonic tongues, and its forty-two letters received their ultimate name and difpqfition from Hufs. Whatever were his errors, and whatever abfurdities may have been promulgated regarding the violation of his fafe- conduct by the Council of Conjlance — which fafe-conduct never exijted, and therefore could never have been violated — Hufs is thus to be honourably dijlinguifhed, when compared with Jerome of Prague, a man of but doubtful morality, violent, felf-willed, and infincere. If his fate be remembered, it mujt alfo be re membered that he himfelf had ordered the murder of a monk who oppofed one of his Services. Then came the Split between the So-called reformers in Bohemia ; the Calixtines or Utraquijts contenting themSelves with the demand for the permijfion of the chalice, and of a vernacular fervice ; the Taborites, and their various fchifms, being heretics of the worft defcription, and ready to repeat the enormities of their ferocious leader, Zifka. The Council of Bajle, that Jtanding protejl againjt Ultramon- tanes, and equally abhorred and feared by members of that fac tion, proved its wifdom and moderation by admitting the delegates ofthe Bohemians to a free and open conference. We mayfmile when we read of the tedious manner in which deputies fpoke, and members of the Council anfwered — of the three days the famous Calixtine Rokitfana conSumed in proving the advantage of communion in both kinds, and the length which John de Prague required for his reply. But it is never to be forgotten that the decree of the Council which Succeeded theSe difputa- tions, was the means of prejerving a whole nation in the unity ofthe Church. As to the Communion in both kinds, the intention of the Council is not to tolerate it as an evil connived at on account of the bafenefs of heart of thofe that demand it, but as one ufeful and falutary to them that receive this Sacrament worthily. The Council will examine the quedion more thoroughly; but the prieds, who give the Communion in both kinds, are to teach that Jesus Christ is received whole and entire in each. With this, the quejtion of the vernacular Service was alfo mixed up, and that concejjion united the Calixtines with the Roman Church, and crufhed the Taborites ; yet Bohemia 214 The City of Prague. eagerly accepted the Reformation, and when it elected Frederick the Elector Palatine, the imbecile fon-in-law of James I, as its king, three-fourths of its inhabitants had embraced different kinds of herefy. The battle of the White Mountain, in 1620, fettled the religious as well as the political Jtate of the country. The Catholic Church was triumphant, and Bohemia may con- tejt with the Tyrol and Brittany the honour of being the mojt Catholic country in Europe. But the great refult Jtill re mained ; and that Slavonic people retained their vernacular Liturgy. The writer well remembers how, having arrived late in that glorious city of Prague on a Saturday night, and Jtanding early next morning on the bridge — the Scene of the martyrdom of S. John Nepomucene — the maffes of worjhippers pouring to their various churches, feemed to him more jtriking than anything of the kind he had ever witnejfed in any other Catholic city : how the long hill on the one Side that leads up to the Cathedral and the Strahoff monajlery, on the heights where the Hradf:hin Jtands, was one Jtream of heads ; while, on the other, the main arterial Jtreet that goes to the Theinkirche, was equally crammed. Add to all, the clamour of countlefs bells, and the contrajt of the gentle Moldau, with the life and animation of both its banks, all lit up by a bright fpring fun, and the writer's firft acquaintance with a vernacular Roman fervice was made under very pleaSur- able circumjlances. It Seemed Jtrange, in the Theinkirche, to foe the well-known pqftures, and to hear the familiar chants, accompanied with Slavonic formula — the Hofpo'dine pomiluy, for example, injtead of the Kyrie eleifon. One concluding remark on Bohemia may not be out of place. It was the fajhion, fome ten years ago, among Anglo-Roman- ijts, to prophefy the fpeedy converfion of England. The drop pings from our ranks they took to be the forerunners of the whole hojt, and mujt have been bitterly difappointed that the few went and came, and made but little difference on the one Jide or the other. Their own ill-fuccefs, defpite fo much zeal, fo much energy, fo much munificence, feemed a Jtartling fact. Theories are not difficult to make ; and the latejt feems to be this, that where a country, as a country, has apojtatized from the faith, as a country there is no regeneration for it ; that the utmojt the Church can hope to effect, is to fnatch individuals from the mafs of herefy or unbelief ; and that this is the object to which Jhe is to lend her aim, and the goal with the attainment of which Jhe is to remain content — a mojl unfatisfactory thing, if it could be proved, but contrar}' to all the teaching of ecclejiajtical hijtory. WitneSs this very country of Bohemia, which, in the beginning Calabrian Churches. 215 ,of the feventeenth century, had almojl totally apojlatized to Lutheranifm or Calvinifm, but which was, humanly fpeaking, by that one battle of the White Mountain, brought back to the Church. We will now turn our eyes to another remarkable injlance in which a national rite and a vernacular language has been allowed : we mean the Greek Liturgy of Sicily1, Calabria, and Apulia. And here again we are brought into that mournful portion of ecclejiajtical hijtory, the Jtruggle between the Eajtern and Wejtern Churches. One is apt to forget, how weak, in the ninth and tenth centuries, was the actual authority pojfejfed by the Roman Pontiffs ; how Conjlantinople had invaded even their Jtronghold, Italy, elbowing them from Calabria and Apulia ; while Sicily, under the temporal dominion of the Saracens, re garded the CEcumenical Patriarch as its fpiritual head. In fact, the Eajt gained further and further in this direction on the Wejl, and at one period threatened to exclude the papal authority from the whole of South Italy ; nor was it till the Normans, devoted to the interejts of the Holy See, fpread themfelves over that country, that Rome fucceeded in this quarter in her Jtruggle with Conjlantinople. But though the Eajtern Church was here driven out, the Eajtern Liturgies remained behind, and they found a greater protection from the See of Rome than from their Nor man conquerors, who abhorred them.* At Naples, efpecially, the Chrijlians of both rites lived f in the greatejl concord and amity ; the Latins ufing the Latin, the Greeks the Greek, Liturgy. The Collegiate Church of S. Januarius, for injlance, had, in 1 300, mixed chapters of Latins and Greeks. How the choir could, eccleSiologically, have been filled for the two rites, it is not eafy to underjland. So in the Chronicle of S. Maria de Piombino, which is SuppoSed to have been written in the thir teenth century, it is mentioned that, on Eajler-eve, the fix Primicerii of the fix Greek churches were under obligation to ajjijt at the Latin office, and to fing fix lejfons in Greek, and at Eajter other dignitaries of the Same churches were in like man ner to Say the Creed in their native language. The Church of * " L' origine del rito Greco nelle Provincie che compongono i due Ream di Napoli, e di Sicilia per mezzo degli Orientale nel fecolo ottavo, e la fuh decadenza proccurata con maravigliofadedrezza dai Principi Normanni neir undecimo, fono i due poli tra fioppodi, ai quali 1' argomento di queftoprimo libro dovra interamente aggorarfi." So fays Rodota, at the commencement of his hiftory. + So Petrus Subdiaconus, in his life of S. Athanafius of Naples, where he is fpeaking ofthe interment of that prelate, " Confluebant uterque fexos et stas diverfa, et qualiter poterant, pfalmodiae Graece et Latine fuavi modula- tione refonabant.''1 2 1 6 Subjlitution of Latin for Greek. S. Maria del Poggio, in the dijlrict of Revello, petitioned Pius V, in 1572, to be allowed to pafs from the Greek to the Latin rite. The Pope ajfented. The Chapter then altered its mind, and refolved to retain the Liturgy of its predecejfors. But Spinelli, the bijhop, obliged them to avail themfelves of the difpenfation for which they had afked. In BrunduSium the Greek rite was given up in 1 J 73, but a trace of it Jtill remains, or did remain, in the lajt century. On Palm Sunday, a Solemn procejfion took place from the cathedral to the church called Hofanna, in which the Epijtle and GoSpel were Sung with extraordinary Solemnity in Greek. It appears that in 1609 the Archbijhop, Dionyfio Odrifcol, one of thoSe perfons who were for fquaring everything to the exactejl dimenjions of the Latin rite, refolved to put an end to thefe ancient cujtoms. The Chapter Jtrenuoujly oppofed him, and, on his perfifting in his mandate, appealed to Rome. The cafe was heard, and judgment given againjt the Archbijhop, to his extreme chagrin. In a Diocefan Synod holden at Otranto, about the year 1 5 80, no fewer than two hundred priejts ofthe Greek rite were prefent. It Seems that in Some places, as at Galatena, the Greek priejts had a reputation for piety fo far exceeding that of the other rite, that the Latin population flocked to them, although unacquainted with their idiom. Where everything elfe has disappeared, the name of the church will Sometimes tell ofthe great prevalence ofthe Greek rite there : thus the Cathe dral of Bova is called S. Maria dell' Ifodia, and another church in the Same city, the Theotocos. The Cathedral of Rqffano was entirely Greek till 1 46 1, when the Archbijhop, Matteo Saraceni, introduced the Latin rite by force, and caufed the exploit to be recorded on his tomb: — Hanc, quam cernis, ille, cujus laus eft peicnnis Tranltulit in Latinum, eccleiiam, de Graco ad cultum divinum, Cui nomen eft Mattha;us, quem in Praeiulem elegit asternus Deus. Ordinis fuit minorum, qui in numero fuit magnus Pi'xdicatonvm. So again, in fome places, as in the famous Church of S. Maria del Grafeo, otherwife called La Catholica, in Mejfina, the language was Greek, but the vejtments were Latin, and azymes were employed. The Greek rite in Italy received confiderable augmentation by the immigration of a large body of Albanians when their country fell under the dominion of the Turks. The}' were ef- pecially protected by Leo X. and Paul III, notwithstanding the various and repeated attacks of Latin Bijhops. This, among other caufes gave rife to the ejtablijhment of the Greek College in Rome, by Gregory XIII, in 1577. And for the fame reafon The Ruffian Unia. 217 Clement VIII, in 1695, injlituted a Greek Bijhop in the Church of S. Athanajius at Rome, to confer holy orders on thoSe of that nation. The BaSdians, too, would form an interejling illujlra- tion of our Subject, did time permit us to enter on that part of it. When Rodota wrote, in 1760, there were three houSes of theSe monks in the States of the Church, eighteen in Neapolitan Italy, and twenty-three in Sicily. The pleaSing character ofthe union between Greeks and Latins in Italy, forms a mournful contrajt with the Unia in RuJJia and Poland, to which we mujt now direct our thoughts. At the time when SigiSmund III. was Seated on the Polifh throne, his territory, be it remembered, extending over a great part of White RuJJia, wrejled from that power by the Poles, an attempt of a novel nature was made to bring over a portion of the Eajtern Church to the Roman Communion. The king him felf had long been employing the ufual methods of femi-perfe- cution : the nobles who held to the faith of their forefathers were in every way difcouraged : the churches were given to the Latins, and the orthodox were forbidden to erect new ones : a large emigration took place into Great RuJJia, and thofe who remained were of courfe the more difpirited and weakened. There was one Cyril Terletjky, Bijhop of OJtrog, a man of bad character, who, angry at fome reproof that his mifdeeds had brought down on him, and wifhing to better his pqfition, deter mined to join the Roman Church, and offered his fervices to the King, to induce others to imitate his example. The Metro politan of Kieff, Michael Ragofa, a timid man, was much under the influence of Cyril ; and fecret offers were made by Rome, which induced him to enlijl in her caufe. The rites were to be entirely unchanged ; the Filioque was not even to be added to the Creed ; the United Greek Church was to be perfectly free from the control of the Latin Bijhops, and its members were not to be allowed to embrace the Latin Rite. All the privileges and prerogatives of the prelates were to remain ; and Clement VIII. engaged to procure for them a feat in the National Diet. A Synod met at Brzefc, in Lithuania, and the point at ijfue was warmly difputed. Several of the prelates Jtood firm ; but Seven reSolved on giving in their adherence to Rome. There were, befides the Metropolitan of Kieff and Terletjky himSelf, the Bijhops of Brzefc, Polotjk, Chelm, Pinjk, and a coadjutor of the latter. Hypatius of Brzefc and Cyril were despatched by the Synod to Rome, with an offer of obedience, but not un conditional ; for it contains this remarkable clauSe : " We have " given it them in charge to wait on your HolineSs, and (if your " HolineSs will guarantee that we Jhall retain the administration 2 1 8 Progrefs of the Unia. " of the Sacraments, and the rites and ceremonies of the Eajtern " Church entirely, inviolably, and as we hold them at the mo- " ment of union ; and will promiSe that your Succeffors will " never innovate in this matter) to pay in their own, and in the " name of us, and of the flocks committed to us, the obedience " due to the See of Saint Peter, and to your Holinefs, as the " Chief Shepherd of the flock of CHRIST." Two more pre lates, -thofe of Lemberg and Przmifl, had by this time been won over, and the letter was therefore * Jigned by nine, of whom one died almojl immediately. It is dated June 12 (O. S. ), 1595. Such an accejfion of prelates and territory was to be accepted on any terms. The deputies were mojt gracioujly received, and the Vigil of the Nativity, which was alfo Ember Saturday, was appointed for the public profejfion of their faith. It is curious to fee how, in the account given of this Union, in the Bull Magnus Dominus, the prelates are treated as if they reprefented the whole Ruffian Church, injtead of comparatively an infignifi- cant portion of it. The part which treats on the reception of their Liturgy is as follows : — We receive them as fellow members of Christ into the .unity of the Catholic and the bofom of the holy Roman Church, unite, annecr, and in corporate : and, for the greater fignification of our love towards them, we permit, of our apoftolic clemency, concede, and allow, to the fame Ruffian Bifhops and Clergy the ceremonies which, according to the inftitution ofthe holy Greek Fathers, they employ in the Divine Offices, in the Sacrifice of the Mafs, in the adminiftration of the other Sacraments and other rites, fo that they be not oppofed to truth and to the Catholic faith, and do not exclude communion with the Roman Church. And Paul V. Jtill further confirmed and Jlrengthened this per- mijjion by a Bull of 1615. Hypatius and Cyril had no fooner returned home, than a fecond council was held at BrzeSc, in which the proceedings of the deputies were apptoved, and the acts of the Union received. Thus began that Unia, which, after making Such extraordinary progreSs at its commencement, fell Suddenly, and was Swallowed up by a truer Union in our own time. Job, Patriarch of Mof- cow, loft no time in condemning the acts of the Council of Brzefc, and in excommunicating the prelates concerned in it; and thenceforward began a terrible and bloody Jtruggle between the partiSans of the Orthodox and Uniat Rites in Poland, Lithuania, and White RuJJia. Under the Uniat Metropolitans of Kieff, Michael Ragofa, and Hypatius Phocieu, confiderable * It can be read in the Appendix of Documents to Theiner's Neuejle.t Zuflande der Katholifchen Kirche beider Rhus, at p. 11. Perfecution by the Uniats. 219 progrefs was made by gentle means. The people, feeing no difference in outward rites, retaining their own Slavonic, hearing the unaltered Creed, knowing that the profejfion of the Unia was a Jlepping-Jlone to honours and emoluments, and caring very little for a papal fupremacy, which they did not underjland, flocked into the new Church by thoufands, and thus emboldened its authorities to proceed to greater changes. The Creed was altered, the fervices Jhortened, Latin vejtments introduced, and, curioujly enough, Polifh made to take the place of the old Church Slavonic in fome of the fervices. Hence great difcon- tent and complaints. The Bijhops of Lemberg and PrzemiJI had fcarcely joined the Union, when (influenced by the authority of Conftantine, Duke of OJtrog, a centenarian, who yet retained almojl the full vigour of his youth, and at whofe expenfe, and by whoSe Solicitations, the Scriptures were firjt tranjlated into the language of White Rujfia) they again forfook it. But it. was under the Uniat Metropolitan, Jofeph Rudjky (1613 — 1635), furnamed by Pope Urban VIII. the Athanajius pf RuJJia, and the Atlas of the Union, that more violent means were adopted to compel the peafantry to embrace it. The tyrannical landed proprietors of Poland dofed all the Orthodox churches ; whole villages remained without a facrament; Orthodox churches were given on leafe to the Jews, who exacted a rent for every Eucharijl. Such violence naturally aroufed reSJtance : the fuc- ceffor of Rudjky, Kunciecevicz, was murdered, and confequently beatified by Rome ; and then began a perfecution which has fcarcely a parallel. Multitudes who perfijled in retaining the Orthodox faith, were tortured to death at Warfaw. Some were boiled alive, fome burnt, fome roajled, fome torn to pieces with iron cats ; while, in White RuJJia, children were in like manner butchered, for no other crime but that of their baptifm. The horrible barbarities which for twenty or thirty years branded Poland with infamy, make one ceafe to wonder that Jhe has long Jince been blotted out from the category of nations. In procefs of time the Unia lqfl her Little RuJJia ; the Uniats in that pro vince returned to their native faith, and the Jlrength of the Uniat Church lay in Poland chiefly. Yet here its clergy were defpifed by both Roman Catholics and Orthodox ; its Bijhops were never allowed their promifed feat in the Senate, and, not- withjlanding the papal authority had forbidden thofe of one rite to forfake it for the other, it was univerfally regarded as a Jlepping-ftone to the pure Roman Church. Still, on the diviSion of Poland, the Uniat Church remained, and reckoned, in 1825, under its Metropolitan of Wilno, and its three Bijhops of Polotfk, Lvoff, and BrzeSc, more than fourteen hundred thou- 220 The Neftorian Unia. fand perfons capable of receiving the Sacraments. It is well known that, on the 6th of March, 1839, all this multitude, amounting (children included) to nearly two millions, were re ceived, under their three Bijhops, into the unity of the Eajtern Church. " Ex tam atroci Catholicae Ecclejiae inflicto vulnere, " perfpicitis, venerabiles Fratres," Said Gregory XVI ; " quo " tandem animo Sumus, quaque intrinSecus aegritudine confi- " ciamur. Dolemus atque imo ex corde ingemiScimus redaclas " in aeternse Salutis difcrimen tot animas, quas Chriftus Suo fan- " guine redemerat ; dolemus violatam turpiter per dijcolores " Epifcopos fidem illam, quam Romana: Ecclejiae prius defpon- " derant ; dolemus pejjime defpectum ab iis characterem facra- " tijfimum, quo ex hujus Apojtolicae Sedis auctoritate fue'rant " infigniti." In the Nejlorian Unia, So often attempted, we do not, indeed, find a vernacular Service, becauSe the Syrian Liturgy of that body preSents, of courSe, a dead language to them, as well as to us ; but it embraced the element of a national language, and So far falls within our Subject. The office of the Patriarch of the Nejtorians had become hereditary, deScending from uncle to nephew in the Same family. Thefe claims were rejected by the clergy in 1551, who choSe one Sulaka to fill the vacant pojt. But being unable to obtain the requiSte number of three Metro politans for his ordination, they applied to the " Pope of the Wejl ; " and on his conSecration by Julius III, the uSe of the ancient Liturgy, with a few corrections, was allowed, and the Nejlorian body was thus rent in two, the Latinizing portion being governed by Mar Simons, the original communion by Mar EliaSes. The former Soon again renounced connection with Rome, and thus two Nejlorian Patriarchs aroSe injtead of one. But in 168 1 commenced a Unia, as well from Nejtorians as from Jacobites, which continues to this day ; and here a\fo un altered rites and unchanged language have been found very uSeful in bringing over converts to the new Church. We are now in a condition to offer Some remarks on the courfe purfued by Rome with refpedt to a vernacular language. And, firft, it mujt be admitted that there are fome very great advantages to be derived from the adoption of one ecclefiajlical tongue in one patriarchate. At the time, to tranjlate the Liturgy into hundreds of barbaric languages was in itfelf impojjible; and from the very nature of the cafe, could it have been pre ferred, would have been mojt perilous to the faith. Again, when they were confolidated into Jhape and form, when they developed Jtrength and beauty of their own, when long theolo gical teaching had given them theological terms, then arofe The Englijh Bible. 221 more Jtrongly the rivalry of nations, which wanted fome external Sign that they belonged to one Church. Their office-books were not verbally the Same. Three large dijlricts of wejtern Europe — Milan, Spain, and Gaul — long maintained, as the former does Jtill, ejjentially different rites ; and the Latin lan guage was the only outward fymbol of internal union. It mujt alfo be allowed that the clamour for a vernacular fervice has generally been rather national than religious. Whatever might have been the cafe with Hufs and Jerome of Prague, thofe fierce Bohemian chiefs who drew the fword at their command, did it for the fake of Tcheck, and not of religion ; jujl as in former times, princes of Bulgaria and Bans of Croatia had diSdained to foe their native Slavonic expelled by the uSurping Latin. But when a great part of Germany might have been preServed to the Church by the Same concejjion that was early made to Illyria — the Roman Office-books in their own tongue — the cafe Surely becomes widely different. What was at firft pru dent caution is now converted into jealous objiinacy. Why might not Rome have obtained the advantages which Luther wrejted from her — that of not only giving a tranjlation of the Scriptures, but, by that tranjlation, of actually forming a lan guage ? For every one knows that his verjion formed that German, which we at prefent allow to be the queen of all Teu tonic dialects, and that to his refidence at Wittenberg is owing its greater affinity with the Alemannic than with the Piatt Deutfch. And fo, to a certain extent, it is with our own Eng lijh verjion. " Who will not fay," afks a writer in the Dublin Review, " that the un common beauty and marvellous Englifh ofthe Proteftant Bible is not one of the great drongholds of herefy in this country ? It lives on the ear like a mufic that can never be forgotten, like the found of the church bell, which the convert hardly knows how he can forego. Its felicities often feem to be almod things rather than mere words. It is part of the national mind, and the anchor of national ferioufnefs. The memory of the dead paffes into it. The potent traditions of childhood are ftereotyped in its verfes. The power of all the gifts and trials of a man is hidden beneath its words. It is the re- prefentative of his beft moments, and all that there has been about him of foft, and gentle, and pure, and penitent, and good, fpeaks to him for ever out of the Englifh Bible. It is his facred thing, which doubt has never dimmed, and controverfy never foiled. In the length and breadth of the land there is not a Proteftant with one fpark of righteoufnefs about him whofe fpiritual biography is not in his Saxon Bible." One Jhould think that a quejtion mujl naturally follow in the mind of a Roman Catholic, — " Why did not we do this ? Why " did we leave it to ' heretics' to frame fo tremendous an eno-ine " againjt us?" If a verjion had never been made at all, it 222 Language of French Devotion. might have been eaSier to reply ; but, as this principle has been Since abandoned, why was it not yielded when it might have been yielded with Such comparative graciouSneSs, and to Such exceed ing advantage ? To return to the language of ecclejiajtical fervices. It is clear that only three fyjtems are practicable ; and that the divifion which they involve is exhaustive. You may, as Rome does, employ a dead, immoveable tongue ;. you may, as England and RuJJia do, take a bygone period of your own language, and cryjtallize your prayers in that ; or you may revife them every forty or fifty years, fo as to render them intelligible through the varying phaSes and improvements or corruptions of the tongue. Of the three, we cannot but feel that the lajl is the worjl. Continually to be altering the Creeds, the Litany, the other prayers, has the look of tampering with the Truth itfelf. If the poor Saw the words of their Prayer-book altered, they would be leSs Jhocked at its doctrines being touched. The words are the Malakoff, fo to fpeak, which defends the Sebajtopol of our faith. Affault them fuccefsfully, and the Jtronghold will ere long fur- render. It is a grand fymbol of the changelejfnefs, or, as Dr. Newman happily exprejfes it, the incorrigibility ofthe Church, to find that, though her exprejjions go out of fajhion, Jhe retains them jtill ; though, in the mouth of the world, they have come to mean the very contrary of that which Jhe means, Jhe will not, for all that, give them up. It is well alfo that there Jhould be a language of devotion, which is fo utterly different from the ex prejjions of every-day life ; that, as the Church retains her an cient architecture, in all its contrajl to the fittings of a modern drawing-room, fo her Jtern, maSculine, — if it be fo, uncouth— exprejfions Jtand out againjt the mincingneSs and effeminacy of the terms of a luxuriant age. And therein are we eSpecially happy, that by our adoption of thou and ye, we can elevate and devotionalize our Jtyle at once. No other European people can do it to a Jimilar extent. The German du mujt Suggejt the fond intimacy, the oapio-Ti/c, of intimate friends, as well as the addrefs fuited to the voice 'of prayer; and the French vous mujt, fave from long habit, be painfully familiar. It is Jlrange that French writers have not attempted to introduce, in their tranflations of Holy Scripture and of the Breviary, that more venerable and imprejfive idiom which they might poJfeSs if they would ; Sucn> for example, as thoSe lines which fum up the Ten Command ments in every CatechiSm from Antwerp to Bayonne : — Un feul Dieu tu adoreras, et aimeras parfaitement. Dieu en vain tu ne jureras ni autre chofe pareillement. Les dimanches tu garderas, en fervant Dieu devotement. Language of French Devotion. 112 Tes pere et mere honoreras, afin de vivre longuement. Homicide point ne feras, de faitni voluntairement. Luxurieux point ne feras de corps ni de confentement. Le bien'd'autrui tu ne prendras, ni retiendras injuftement. Faux temoignage ne diras, ni mentiras aucunement. L'ceuvre de chair ne defireras, qu'en mariage feulement. Biens d'autrui ne convoiteras, pour les avoir injuftement. This reads like a Section from our own Prayer-book : and what a wonderful contrajt does it preSent with the modern lan guage ofthe LORD'S Prayer ! — "Notre Pere qui etes aux Cieux, " Que votre Nom Soit Sanctifie, Que votre regne arrive, Que " votre volonte Soit faite Sur la terre comme au Ciel," &c. TheSe difficulties of language naturally Suggejl the quejtion, Whether, after all, it is not poffible that the prefent Roman fyf- tem of parallel tranflations, explanations in the mojt familiar language, and fo on, may not after all give her poor a far more intelligent idea (we are now fpeaking Jimply of the intellect, not of the affections) of her offices than is generally imagined ? while our Elizabethan dialect, not being fo explained, is much lefs comprehenfible to them than we choofe to believe it ? To thofe of tolerable education there can be no doubt that ours is the fyf- tem which bejt enables them to worjhip with the underflanding as well as with the fpirit. The lowejl clajfes, who cannot read, can certainly comprehend fome part of our Prayer-book, can cer tainly not underjland one word of the Breviary — or rather Vef- peral, the only part of it with which he is likely to be converfant. But for the poor man who can read, and that is all, the " Petit Paroijfien," and works of a Similar Jlamp, mujt be more compre- henSble, we think, than our own office, fo that they were made as acceJJIble to them — which they certainly are not. But then it mujt be remembered that, in the point of a verna cular ufe, Rome has more nearly retraced her Jleps than in any other point of difcipline which Jhe ever maintained. At the out break of the Reformation, Jhe oppofed it with all her might. Her controverSaliJls poured the mojl bitter fcorn upon it ; her advocates, then often more zealous than learned, denounced it as unheard-of, as profane, as fcandalous. And yet gradually, and almojl imperceptibly, the ufe gained Jlrength within her com munion, and Jhe accommodated herSelf to its permifjion, — in hymns, eSpecially in proceffional hymns ; in the reading of the GoSpel in French or German after its having been read in Latin; in Litanies ; then in tranjlation of the Breviary, or ofthe Mijfal (the Canon excepted). And though the verjions which fo often occupied the pens of the JanSeniJts were fo loudly and bitterly condemned, everywhere throughout Europe the practice of ver- 224 Oratorianifm. nacular Services has increaSed, and is on the increaSe. And the lajt phafe of active Romanifm, Oratorianifm, as it exijls in England, feems utterly to regret all the old traditions of the Latin language, to vernacularize as far as pojfible, (and in what wretched, Jfip-Jlop Englijh !) and to ajfume that the new practice will be one great means of bringing back this country to the fold of S. Peter. Why what is now fo much put forward was three hundred years ago So bitterly to be oppoSed ? is a quejtion which we are not called to anSwer. One natural conSequence of this uj"e is the general diSregard which has attached itjelf among the people to every Service, ex cepting MaSs only, and which has, by the addition of the Bene diction at VeSpers, made that office a Sort of adjunct or correlative to MaSs. And this is a late introduction, defigned, as it has mojt amply done, to popularize a fervice at a convenient time of the day, and of a convenient length. The enormous congrega tions which flow to Benedictions in one of thofe glorious old cities of Belgium, or in the Tyrol — what a wonderful fight they preSent ! How they make the heart of an Englijhman burn within him, that his own Church Service could be rendered as popular, could attract fuch thoufands of worjhippers ! Again, the vernacular Litanies now fpreading fo widely, and encouraged fo freely throughout Europe, form a great change from mediaeval Rome. We remember when, fome years ago, a recently eftablijhed confraternity took pojfejjion of, and rejtored, one of the little igrejinhas with which Madeira abounds, and Said a PortugueSe Litany there early on Sunday morning, that a gentleman with whom we were acquainted went to hear it, ac companied by his man-Servant, a Scotch Prejbyterian. " Ah ! Sir," Said the latter, when they came away, " it did my heart good to hear that ! It put me in mind, for all the world, of our jinging in Kirk." In Spain too, and principally by the effecls of the affociation called the Corte de Maria, the fame Litanies are coming into vogue. But the mojt remarkable thing ofthe kind we ever witnejfed, was in one of the wildejt mountain glens of Portugal, and at a little chapel called Noffa Senhora do Dejlerro. It was in the grey of the morning, and our party were about to mount their mules ; when the wejl door of the ermida opened, and the priejl, an elderly man, came out on all- fours, followed by a congregation of fome twenty or twenty-five, in a Similar fajhion. They thus went round the chapel by the north Side firft, and, having finijhed its circuit, re-entered by the wejl door ; and as they went, they recited — for there was no kind of attempt at chanting — one of theSe Latinies. The ground was excejjively rough and broken, and the effect any- Revijion of the Prayer-book. 225 thing but edifying ; nor did we ever foe another exhibition of a Jimilar kind ; yet, as our muleteer took it as a matter of courSe, it cannot be uncommon in that unvijited diflrict of the EJtrella. Rome, then, at the preSent moment, would Seem to be Sanc tioning what Jhe does not openly command — the very general uSe of vernacular prayers in church. One thing would Seem from pajl hijtory to be certain, that no civilized nation which has ever left the Church has been brought back to it without this permifjion. Belgium is fcarcely an exception, for that country can hardly be faid to pojjefs a national language, divided as it is into Flemifh, and Walloon, and mixed dijtricts. Had Rome, with her ufual tact, feized the moment at the reconciliation of England by Cardinal Pole, and given, together with a Jtrict revifion (fuch as was bejtowed on the Romans), a verjion of the Sarum Breviary and Mijfal, who can fay what would have been the effect among a people then well accujlomed to a national rite, what on our language, and what on ourfelves ? This is a mere dream. But an interejting and very difficult problem of the fame nature is likely foon to come before us. The revifion, or rather enlargement of the Prayer-book, is a work which cannot be much longer delayed. When once the Subject is fairly brought before Englijh Churchmen, they will fee that the cautious conServatiSm of merely working up old materials into new Services, is one which can Satisfy nobody, and will equally offend thofe who would be offended by any change. We muft have a new Evening Service. We muft have an authorized Office for the ConSecration of Churches and Church yards. We mufihave a greater variety of Collects for the great variety of temporal wants ; for example, thoSe of travellers, and for the infinite number of Spiritual necejjities unmentioned in the Prayer-book. TheSe things lie ready made to our hand in the Same treaSury whence our former Collects were derived ; and they need only tranjlation to be, as they once were, the Support and comfort of many Chrijtian Souls. But then, how is this tranjlation to be done? If we are to have the modernifms, the verbiage, the diluted wretchedness that appears every now and then in our occafional Services, it will be indeed the new cloth fajlened on to the old garment, and it is eaSy to foreSee the event. As it is, the hundred and twenty years which elapSed between the earliejt and latejl parts of our Prayer-book have made no difference, except perhaps to the ear of a philologijt, between its mojt ancient and its mojl modern parts. The prayer for All Sorts and Conditions of Men, and the General ThankSgiving, would Scarcely be recognized by an uninjlructed perSon as emanating from a different age than that Q. 226 William III.'s Commijfioners. which produced the Sunday Collects, fo far as language goes. And it is remarkable that, in the revijion of the Prayer-book threatened by William III, the principle was clearly adopted of writing the new Collects in the old Church language. One fits down to a peruSal of that book with a mojt lawful and righteous prejudice againjt all its contents ; but it is impojfible not to allow that, incomparably inferior as theSe Collects are to thoSe which they were intended to Supplant, they are better in matter, and infinitely better in exprejjion, to that which might have been expected from their writers. Again, in their Jtill later revifion, the non-jurors carefully retained the older language ; and the Scottifh Church, in its Communion Office, has, with fcarcely an exception, done the fame. It is earnejtly to be hoped that jimi lar care will be taken by our future revifers, whoever they may be ; and that while they Jleer clear on the one Jide of the affec tation of archaifing, fo on the other their language will be in Jimple harmony with that of the older book ; that they will not fo write as that a common reader may Say, " Here the old ends, and here the new begins ; " that they will not, in Jhort, build on a clajfkal chapel to a Middle Pointed church. It is only Jince the above article was in type that Mr. Trench's " Englifh, Pajt and Prefent," has come in our way. We men tion this, with the double purpofe of warmly recommending this little book, and of defending ourfelves againjt a charge ofplagiar- iSm, from the coincidence of Some of its remarks with the obser vations on the Prayer-book which have been offered above. VIII. THE NEW "ANNALES ECCLESIASTICI."* F ever the adage — "a great book, a great evil" — received a palpable and Jtriking exemplifica tion, the new Annales Ecclefiaftici may claim to have imprejfed it on their readers. We ap proached the work with very great interejl ; we hoped that, as the new Bollandijts in Brujfels are forwarding and fucceJ}Tuliy proSecuting the gigantic labours of former generations, and Jlowly but Surely accomplifhing the enormous edifice of the AUa SanUorum — fo the prodigious undertaking of Baronius was now, though his two immediate Succejfors had ceafed from their labours, to receive its tardy ac- complifhment. One word on the original Annales, before we fpeak of their continuation. It was nafcent Protejtantifm which firft feized on the idea of an UniverSal Hijtory of the Church, as a means to fortify its own pqjttion, and propagate its own tenets. The Magdeburg Cen- turiators, whatever were their deficiencies both in learning and moral qualities, and however defective — when tried by the rules of a truer criticiSm — they are found, won for themSelves a pro digious reputation, and amazed Europe with their ponderous and gigantic learning. Rome found that Jhe needed her own labourers in the Same field ; and, with her uSual taft, Jhe fent forth the fitting, champion to preferve her reputation. Caefar Baronius, born at Sora in the year 1540, and entered as a mem ber ofthe Oratory at an early age, commenced his Annales Ec- * Annates Ecclefiaftici : quos poft Caefarem S. R. E. Cardinalem Baro- nium, Odoricum Raynaldum ac Jacobum Laderchium, Prefb. Cong. Oratorii de Urbe ; ab anno mdlxxii. ad noftra ufque Tempora cbntinuat Auguftinus Theiner, ejufd. congreg. Prefbyter. Romas : e Typographia Tibernia. Folio, Tom. I. 1856, pp. 560; Tom II. 1856, pp. 642; Tom III. 1856, pp. 844. 228 Baronius and his Continuators. clefiaftici at thirty, laboured on them till feventy, bringing them down, in what now form nineteen folio volumes, to 1 198. His mantle defended on Odoricus Raynaldus, of the Same congre gation, who doSed his labours with his fifteenth volume, and at the year 1565. To theSe Manji added his notes, and Pagi Such laborious chronological reSearches, as almojl to have made that part of the hijtory his own. Laderchius took up the hijtory in 1565, and brought it down Seven years further. There it re mained unfinijhed, and many had been the wifhes exprejfed that it were pojfible To call up him who left half told The ftory of Cambufcan bold : or, failing that, that Mofes might find his Jqfhua, and Elijah be Succeeded by his Elijha. The late Pontiff, Gregory XVI, en treated, and almoft commanded another member of the Jame congregation, Augujtine Theiner, to continue a work which feemed to belong to his own order. After the labours of twenty years, we have the firjt-fruits of the reSult in the three volumes of which we have jujl quoted the title. The firft thing which will Jtrike the ordinary reader, is the vajl length to which thefe Annals run. The firft volume, in 560 pages, contains only three years ; the fecond, in 642, only four ; the third, with 844, is made to embrace feven years. It is eafy to calculate that, at a Jimilar length of narration, it would require between JIxty and feventy volumes to reach the prefent time. What ejtimate M. Theiner may have made ofthe pro bable exijlence of human life we know not ; but at the end of his preface he fpeaks of intending, when his tajk is accomplifhed, to re-edit the continuation of Raynaldus, with large additions. One is reminded of the quejtion ajked by the Pope, when the plan of Bollandus for the Lives of the Saints was firjt laid before him, — " Does the man expect to live two hundred years ? " Of courSe, when we foe an eccleSiajtical hijtory ijfuing from a Roman preSs in all the elegance of the Tiberine typography, and with the imprimatur of the majler of the palace and other Roman officials, we know exactly what its Sentiments will be. It would be abSurd to look for anything but UltramontaniSm, according to the Jtraitejl Sect of that religion. On that Score, therefore, we are not about to make any complaint ; but we are bound to confeSs, at the very outfet, that, coming as we did to the perufal of this work with every expectation of finding it a worthy continuation of the greatejl of annalijts, we have been mojt grievoujly and bitterly disappointed. Putting aSide the clajjical elegance of the Latinity, we can hardly conceive a Difadvantages of Annals. 229 more complete hijlorical failure than theSe ponderous volumes. Having thus exprejfed a Jlrong opinion, it is but fair that we fhould endeavour to make our ajfertions good. We are not now called to conjider the quejtion, whether any hijtory can be Satisfactorily written in the Jhape of annals ; whether a great work of art can condeScend to be thus fettered by the trammels of chronology ; whether of all hijlories, that of the Church is not the mojl impatient of Such rejlrictions, leaping, as it necejfarily mujt do, from Eajt to Wejl, narrating a little event in ASia, and then another little event in America, and finijhing off with an occurrence in Africa. Baronius had chqfen the form of annals ; Theiner had to continue his work. He profeffes to arrange his materials thus. He commences each year with the affairs of Germany ; he proceeds to thoSe nations, including Scandinavia, which are in any way connected with the German empire ; next relates the events which occurred in France ; then goes to Spain and Portugal, and to the American and ASiatic colonies of both. The plan would feem theoretically excellent ; and as, on the avowed principles of the author, we are to expect no account of the Eajtern, Ruffian, or Englijh Churches, except fo far as Roman mijfions to them may be con cerned, we have no ground of complaint on that head. But what we do complain of is this : that injtead of taking the trouble to eajt the documents placed at his difpofal into a hijtory, to give the fenfe in his own words, to feparate the drofs from the gold, to evolve one lucid narrative from a farrago of parchments, our annalijt prints brief after brief, letter after letter, one official document after another, leaving the reader to find the grain, very often a Jingle one, and fometimes not even that, if he can, in a heap of chaff. This is our firft charge, and we will proceed to prove it. The year 1572, the firjt of Gregory XIII, the ninth ofthe Emperor Maximilian II, occupies feventy-two pages. Let us fee how they are compofed. It commences thus : — The Piacular Sacrifices, which are commonly called Novendialia, having been, in the accuftomed manner, offered to God for the Pontift'who had de parted this life, and all things elfe having been well and wifely difpofed, for the prefervation of order, and the government of the city, the Cardinals, as many as were then prefent in Rome, to the number of forty-feven, entered the conclave on Monday, the 12th day of May, in order that, by the infpi- ration ofthe Holy Ghost, they might decide on him whom it might be thought meet to elevate to the chair of S. Peter. Then follows a very long extract from the diary of Mucanzi, Majter ofthe Ceremonies, as to the official proceedings of the occafion, including a lift of all the cardinals, their titles at full 230 , Iheiner's Inconceivable length, as well thofe who were as thofe who were not in the conclave. The three pages which this account occupies might have been comprejfed into twice as many lines. Mucanzi is indignant, as well he may be, that, on account of the confufion and preparations, the firft vefpers of the Afcenfion and of Pen tecojt, as well as mafs on Afcenfion-day, were entirely omitted by the cardinals. We may remark that their brother dignitaries at S. Paul's Seem to have a happy knack of imitating, at leajl, theSe proceedings at S. Peter's. Hugo Buoncompagni, having been unanimoufly elected, ajfumed the title of Gregory XIII. And now fee how M. Theiner overwhelms us with documents. Firjt we have a letter from the Emperor Maximilan, commend ing his ambaffador, Count Archis, to the new Pope. Take a literal tranjlation of it as a Specimen of the worth of Such documents. To the mod bleffed Father in Christ the Lord Gregory XIII, by Divine Providence Chief Pontiff of the Holy Roman and univerfal Church, his mod reverent Lord. Moftblefled Father in Christ, moft reverend Lord, after our mod earned commendation, accept the continual increafe of our filial obfervance. When the moft defirable and happy tidings were fome days fince brought to us, that your holinefs was, on the late death of Pius V, Chief Pontiff, of happy memory, elefted and affumed, by the unanimous content ofthe Cardinals of the Holy Roman Church, as fucceffor of the fame, we entrufted our well- beloved coufin, Profper Count Archis, of our council, and our ambaffador to your Holinefs, with the charge of making fome communications to you in our name, as you will underftand from himfelf. Therefore we earneftly requeft your Holinefs, not only to give your favourable attention to our aforefaid ambaffador on thofe fubjedts on which he is about to fpeak in our own words, and to honour him with the fame credit which you would give to us ; but alfo, fince the affair committed to him is of fuch a kind as is of deep importance to the dignity of ourfelves and of the holy Roman Empire, our authority and jurifdiction, and therefore naturally is very clofe to our heart, that your Holinefs would adopt fuch a line of conduct, as we have every reafon to expeft will be the cafe, from your Holinefs's fingular equani mity, of which we have heard from many witneffes, and your defire for the public quiet and tranquillity. In which your Holinefs will purfue a line of conduct worthyof your own reputation, juft in itfelf, and mod acceptable to us, which on every occafion we will endeavour to merit, by the effort of our filial obfervance. For the reft we befeech God, beft and greateft, that He may long vouchfafe to preferve your Holinefs in health and fafety, for the benefit of His Church. Given in our Caftle of Eberfdorff, the 23rd day ofthe month of May, in the year of our Lord 1572, and of our reigns, the Roman the tenth, the Hungarian the ninth, the Bohemian the twenty-fourth. And of your holinefs The obedient Son, Maximilian. And can our annalijl really have perSuaded himSelf that to conglomerate documents of this kind is to write hijtory ? The Repetitions and Prolixity. 231 one fact that Count Archis was accredited by the Emperor to the new Pope, might furely have been difmijfed in one line. But if the reader thinks that he is to get off for this Jingle letter, he is very much mijtaken. M. Theiner unfortunately had at his elbow the thirty-JIxth manufcript volume of the Litera Princi- pum, in the Vatican Library, and the conSequence is, that after the word " Maximilian," as above, he proceeds thus : — He did the fame thing in other letters, in which he informs the Pontiff, that the ambaffadors who were to profefs obedience to him in the Emperor's name, might foon be expected at Rome. " To the moft bleffed Father in Christ, the Lord Gregory XIII, by Di vine Providence Chief Pontiff of the Holy Roman and Univerfal Church, his mod reverent Lord. " Mod bleffed Father in Christ, mod reverend Lord : after our mod ear- neft commendation, a perpetual increafe of filial obfervance. In fending our prefent ambaffadors, the noble and honourable and learned, truftworthy fub jefts of ourfelves as of the holy empire, Seyfrid Preyner, Baron of Stubing, Hadnitz, and Rabenftain, and John Hegenmuller, doftor of both laws, our Aulic Counfellors to your Holinefs, to exprefs in our name the fingular joy which we have received from the happy affumption of your holinefs to the chief office and dignity of the Apoftolate, and to declare alfo the defire of filial obfervance to your Holinefs, and our mod fincere good-will, as your Holinefs will learn from themfelves — we again and again entreat your faid Holinefs to give your favourable attention to our aforefaid ambaffadors, and not only to truft them, as regards thofe things which they will fay in our name, with the fame confidence with which you would honour us, but to vouchfafe in the fame place, and at the fame time, to embrace ourfelves to gether with the holy empire, over which by Divine will we are placed in au thority, and our hereditary kingdoms and dominions, with the fame paternal benevolence which we fully expect from your Holinefs. Your Holinefs may, in return, promife yourfelf from us, all the duty of an obedient fon. For the reft, we befeech God, bed: and greated, that He would vouchfafe long to preferve your Holinefs in health and fafety, for the benefit of His Church. " Given in our city of Vienna, the 28th day of the month of June, in the year of our Lord 1572, and of our reigns, the Roman the tenth, the Hun garian the ninth, and the Bohemian the twenty-fourth. " And of your holinefs "The obedient Son, " Maximilian." Is that enough ? By no means. Our indefatigable hijtorian proceeds : — The Archdukes Rodolph and Erned united themfelves with their loving father in their illudrious tedimony of affeftion to the Pontiff. " To the mod bleffed lord and father in Christ, the Lord Gregory XIII, by Divine Providence Chief Pontiff of the Holy Roman and Univerfal Church, their venerable lord. " Moft bleffed father and lord in Christ, our venerable lord : after oui humble commendation, the continual increafe of filial obfervance. Since his facred Imperial Majefty, our ever-to-be-refpefted lord and father, has, for'the manifefting his reverence to the Holy Apodolic See, defpatched the noble and honourable and learned, our faithful and beloved Seyfrid Preyner, Baron 23 2 Plot of the Fuggers. in Stubing, Hadnitz and Rabendain, and John Hegenmiiller, doftor in both laws, Aulic Counfellors of his Majedy to your Holinefs, in order to exprefs his congratulations — " But we Jhall Send our readers to Seep ; and we can ajfure them that no more compofing anodyne could be prefcribed than the perujal of twenty or thirty pages of fuch letters, the mere compqfition of fecretaries, no more worth reprinting in a hijtory of the Church than would be the writs for the ajfembling of a new parliament in a hijtory of England. They did not even merit a place in a collection of documents at the end of the volume. Will the reader believe that, in this one year, there are more than fixty of this Sort of documents, mojl of them of no more value than thofe which we have already noticed ? But we mujt give one Jtill more Jtriking example of the fame thing. The JeSuits, it appears — no very unuSual thing with them — had cafl longing eyes on the Augujtinian Monajlery at Augjburg, which they thought would be at leajt as convenient to themSelves as to its exijting pojfejfors. The great banking-houSe of the Fuggers lent themjelves to the views of the company, but ad drejfed a letter as from themfelves to Gregory, Jetting forth the relaxed Jtate of difcipline among the Augujtinians, and requeu ing him to transfer their houfe to the Jejuits. Our author re marks at fome length that, though writing in the form of annals, he ought not to fay fo much ; yet, in the 38th fection of the year 1574, all the accufations of the Fuggers will be found com pletely difproved. Having faid thus much, — " Behold," con tinues he, " the mojl impudent letters of the Fuggers, and the Ilfungen." (" En demum impudentiffimas Fuggerorum et Ilfun- gorum literas") As if any one in their fenfes, having jujl been informed that they contained nothing but falfehoods, could wijh to behold them ! However, they follow, and take up more than three folio pages. Then comes an epijtle of Albert, Duke of Bavaria, in fupport of the Fuggers ; next of William, fon of Albert, in fupport of his father ; then of Ferdinand, Archduke of Aujtria, in fupport of both Albert and William — for all the world like an ecckfiajlical houfe that Jack built, — and all this about a miferable intrigue, which was not worth relating at all. And yet this wretched attempt to turn the Augujtinian fathers out of their houfe occupies exactly double the fpace that is allotted to the hijtory, or rather the non-hijtory, of the majfacre of S. Bartholomew. All we can fay is, if this be to continue Baro nius, the tajk is, as the advertifements fay, " practicable by the meanejt capacity." One more example we mujl give. The year 1575 was that of the Jubilee. Here we are overwhelmed with letters from Mantiffa Documentorum. 233 various potentates, requejting, either for themSelves or for Some favoured Servant, a participation in the indulgences to be acquired at Rome, although unable perSonally to viSit the Eternal City. Nine weariSome Sections are devoted to communications of this kind. One can only ajk again, Is this, in any SenSe of the word, eccleSajlical hijtory ? It is fair, however, to let our author defend himSelf. He Says, that it has been his aim to avoid copying, as Raynaldus and Laderchius did, pajfages from printed works, and not even to make ufe, except in a few rare injtances, of documents that have already been printed. " But," fays he, " we have not thought " it right to abbreviate the documents which we quote, but have " tranfcribed them whole, and have endeavoured to remedy the " lengthinefs which may be occaSoned by their extent, by adding " the fewejt pojfible words of our own in explanation of the event " related. For we have confidered that documents impreffed " with the very character of the times, and the men who put " them forth, are of infinitely greater value than a hijtory which " may be polifhed, indeed, and elaborated, but which is compofed " in words of the prefent day." That is, M. Theiner throws down before us his cart-load of bricks, and deSres us to build his edifice for ourSelves, jujl being kind enough, here and there, to point out where the materials thus furnifhed ought to go. But another difficulty remains to be folved. We find at the end of each volume, and taking up about a third of its bulk, a mantiffa documentorum, containing a whole chaos of documents not inter woven into the hijtory. What are thefe ? Why, thefe are " monuments which we found written in foreign languages, and " which we did not think fit to turn into Latin, lejl their native " piquancy Jhould perifh." Confidering that many of theSe are documents of the mojt official and driejt character, there is very little piquancy to be evaporated in the procefs of tranjlation ; add to which, that the letters of the Papal legates, which, if any thing (containing as they do important matter), Jhould have been worked into the hijtory, are rejected here alfo. No ; the reafon is plain. It is a work of infinitely lefs labour to Jlring together two or three hundred documents, for the mojt part con taining but a grain of gold to a pound of drofs, by a few con junctional Sentences, than to extract the precious metal, and to fuSe it into one continuous hijtoric chain. A remark of Baro nius himjelf might well be quoted to the continuer of Baronius. Speaking of the vajl but hurried labours of Origen, " an inheri- " tance," Says he, " may be gotten hajtily at the beginning, but " the end thereof fhall not be blejfed." It is a very eafy thing for an hijtorian, who is fupplied with the funds, the amanuenfes, 234 Martyrs of Gorcum. and the library which are placed at M. Theiner' s diSpqfal, to bring out three, or, if the prejfes be large enough, thirty Such folio volumes a-year ; the difficulty is to find readers, or, we might Say, a reader, when the work is publijhed. After all, it may be Said, if you have the droSs, you have the gold too ; if the jewels are packed in bales of wool, there they are, if you chooSe to hunt for them. Then here is our fecond charge : that to make room for page after page of the mojt formal matter-of-courSe documents, events of the greatejl im portance are not only Jlurred over, but are abSolutely unmentioned. Of the maffacre of S. Bartholomew we Jhall have to fpeak pre- fently. But to take the year 1572 alone. This was remarkable in the annals of the Roman Church for the martyrs of Gorcum, in the compqfition of the acts of whom the celebrated EJtius em ployed feveral years. It is fcarcely credible that our hijtorian jhould only have referred to this mojl interejting and edifying hijtory accidentally, and as a kind offer-off to the majfacre of S. Bartholomew. HeSmply reminds his reader ofthe cruelties exer- cifed on certain unarmed Catholic priejts at Gorcum and Briel,and refers to the work of EJtius and the Bollandijts. Does M. Theiner really think that an intrigue ofthe Fuggers ought to occupy more of his pages than an alluSion to the Sufferings of theSe Servants of GOD does lines? Again, on the 10th of December in this Same year, the jujtly celebrated Cornelius MuSus Suffered martyrdom at Leyden. The martyrdom of Mufius does not even occur in the annals. But then Mufius only died for the faith, and did not, like the little princes of Germany, write fulfome letters to the Pope, requejting the extenfion of Jubilee indulgences to his Ser vants. Alfo the hijtory of the martyrs of Gorcum and of Mujius mujt have been written by the hijtorian, and could not have been compiled by the mere Stringing together of documents. This fame year, alfo, may boajt a confiderable number of the Jtxty-five martyrs, whom Peter Opmeer has chronicled in his Hlftoria Martyrum Batavorum. Not one of thefe does M. Theiner con- Sider to merit the Jlightejl commemoration. Again, the year 1575 is notorious, in the hijtory ofthe Church of the Netherlands, for the Savage majfacre known by the name of the Nones of Haarlem. To this, again, not the Jlightejl allufion is made. Once more, during the pontificate of Gregory XIII, the Church of Japan Sent a multitude of martyrs to glory. The whole hif- tory of that Church, So far as M. Theiner is concerned, is em braced in a few Sections, and thoSe principally filled with Papal Briefs and the letters which elicited them. Again, the Singular apathy of our hijtorian as regards Catho lic literature and Catholic biography is perfectly ajtonijhing. It Maldonatus, Galtz, Covillon. 235 has always been the cujlom, when hijlory takes the form of annals, that the year of the death of any one who has dijtinguijhed him Self in the Service of the Church Jhould be that in which Some account is given of his life. M. Theiner, completely buried in his documents, Seems to entertain a Jingular diflike to biography. The mojl pious and beautiful death-bed of S. Pius V. is pajfed over without a Single comment, except that his life has been written by Gabutius and Bzovius. That of S. Francis Borgia receives a like notice. Nor would it be difficult to make out a lift of celebrated men who, having died within the period embraced by the three vo lumes of our work, Jhould have been mentioned, according to the Jtanding rule of annals, in the year of their deaths, but have not received any notice whatever. Maldonatus, for example, who has acquired a world-wide fame for his admirable commentaries on Holy Scripture, and whoSe whole life was one long foxie^ of labours for the Church, only receives a Smg'e caSual notice, and that in connection with his oppqfition to the reception of the Im maculate Conception as an article of faith. Salmeron, again, one of the bejt and ablejt of the early JeSuits, and who was em ployed in the mojt arduous and delicate negotiations and labours all over Europe, is not fo much as mentioned. Simon Ro driguez, whoSe labours in Portugal were truly apoJtolic, who was the means, under GOD, of working a marvellous reformation in that country, and who was the firjt prop and Jtay of its early miffions, is pajfed over with equal filence. He died in 1579. Not one word, again, of Hubert Galtz, a Chriftian antiquary of no Small fame, when Catholic archaeology was very little un derjlood. Nor of Covillon, a native of Lille, who ajfijled at the Council of Trent, and ended his life at Rome, and whofe Jkill and gentlenefs in receiving confejfions was fuch that the faying of fome penitent pajfed into a proverb, " I had rather be left " without abfolution by Covillon, than abfolved by any other " priejl." Nor of Molanus, one of the mojt dijtinguijhed writers of his age againjt Lutherans and Calvinijts, and even more cele brated, among thofe who knew him, for his tendernefs and libe rality to the poor. His defence of pictures and images, his annals of Belgian Saints, his annotations on canonifed phyjicians, his treatife that faith ought to be kept with heretics — works not without their value, even in our own day — furely deferved fome little notice in a profejfed hijtory of the Church. Again, one feeks in vain for any notice of Cornelius Janfenius, to be care fully dijtinguijhed from his more celebrated namefake, but who acquired for himfelf no fmall reputation by his Evangelical Harmony, his Paraphrafe on the Pfalms, on the Canticles of the 236 Drynejs and Coldnejs Old Tejtament uSed by the Church, and on tne Proverbs and Ecclefiajles, and by his annotations on the Wifdom of Solomon. He had been Vicar of S. Martin at Courtray, Dean of S. James at Louvain, Deputy to the Council of Trent, and finally died firft Bijhop of Ghent. Nor do we find any notice of Michael Debay, better known by his name of Baius, further than his ac- quiefcence in the condemnation of the articles extracted from his writings. Of him it is recorded, that he had read the works of S. Augujtine nine times, and on the tenth perufal declared that he found more to interejl and edify him than he had done at firft. In the fame manner we find not a word of Sonnius, firjt Bijhop of Antwerp, whofe treatife on the Sacraments, Confutation of the Calvinian feet, and Demonflration of the Chriftian Religion, are confidered majlerpieces of reaSoning. And this lift might be almojl indefinitely extended. We may Safely ajfert, that the biography of any one of the authors whom we have jujl named, even if given fomewhat at length, would be far more interejling than the greater part of the documents which our author has col lected with fuch labour, and reprinted with fuch tedioufnefs. Again, nothing can be more unimpajjioned, more cold, more matter-of-fact, than the way in which M. Theiner relates the mojl thrilling incidents. It is as if his heart were not at all in his fubject ; he Speaks of the trials and victories of the Church jujl as he might of any dry fact with which he had no pojfible concern. As to anything like Jketches of character, trying to grafp a contemporary point of view, throwing himfelf into the place or perfon of which he is fpeaking, it never feems to enter his mind that this may be the duty of a hijtorian. His phraSes are Jlereotyped, and give you the impreffion of meaning nothing. All his Catholic bijhops are "vigilant and laborious;" all his heretics are " crafty and impudent ; " till the reader attaches no more meaning to his epithets than one does to the " gallant," or " learned," or "honourable" member of parliamentary debate. That even among thoSe heretics there were real and earnejt men ; that they Sometimes erred rather from holding a truth not accord ing to the analogy of the faith than in clinging to a falfehood ; that the Church, in the latter part of the Sixteenth century, was Suffer ing for the monftrous corruptions and SchiSms of the fifteenth — theSe things are quite kept out of Jight. Of the worldlineSs, too, that clung to many of the mojl eminent bijhops of the time, Such men as Cardinal Granville, the Cardinal de Bourbon, and others, not one word, not one hint. Now Baronius, tedious though he may Sometimes be, yet nevertheless writes as if the real internal life of the Church were the Subject doSeJl and dearejl to his heart — as if he were not following a cunningly deviSed fable ; OJ the New Annales. 237 and the confequence is, that every now and then he takes fire in his narrative, and his words glow and live. Who can forget that pajfage where, Speaking of the horrors of the tenth persecu tion, he contrajls the preSent glory with the pajl Sufferings of the martyrs ? Or, in dwelling on the fearful corruption of the Ro man See in the tenth century, when abominations were openly practiSed by the Popes at which the very heathen would have blujhed, his pathetic complaint, that the LORD was then ajleep in the vejfel of Peter ? It once fell to our lot to be watching the Jkk-bed of one who was fuffering from nervous fever. The phyfician in attendance Jlrictly forbade all kind of exciting reading. " I would not," Said he to the patient, " if I were " you, read anything which could poffibly affect the feelings. " Now, don't read the Bible, becauSe I know it has that effect." " Indeed, I mujt ajk you not to fay that : I Jhould never get on " without it." " Well, then, if it mujl be fo, it mujl ; butfup- " pofe you confine yourSelf to the Book of Proverbs." The hijtory we are conSidering would have the Same anodynic effect in a Jimilar diSeaSe which the worthy phyfician attributed in that caSe to the Proverbs. And yet, if we look at it in a broad point of view, few periods of the hijtory of the Wejtern Church are more interejting and exciting than that pontificate of Gregory XIII. The barque of S. Peter was beginning to right itSelf after the Jtorm of the Re formation ; the Council of Trent, far Jhort as it had fallen of reforming the Church in her head and members, had yet cut away her worjt abuSes ; the foe of Rome was no longer filled by monjlers like Alexander VI, eaSy-living Sceptics like Leo X, or indefatigable warriors like Julius II. She had learnt that Jhe had a higher mijjion than by a long courfe of miferable intrigues to wrejl a paltry town or Jtarveling duchy from fome other Italian potentate ; that the fucceffor of S. Peter Jhould have higher aims than the deprejjion of political enemies, or the exal tation of the Cardinal nephew. The anti-Reformation had al ready fet in, though the turn of the tide might not as yet be very vifible, fave to an experienced eye. If we look round Europe, France, torn by intejline diviSons, feemed to tremble between her ancient faith and the Jtill increas ing power of the Huguenots. Her three factions, afterwards to be more clearly developed ; the Jtridt Catholics, who looked to the HouSe of GuiSe as their natural leaders ; the Politics, who followed the fortunes of the king ; and the Calvinijts, Jtill cling ing to Henry of Navarre, had many a bloody battle to fight, before the marvellous removal, one after another, of the corrupt royal family. The victories of Henry IV, eSpecially that crown- 238 The Counter Rejormation. ing one of Ivry, and his return to the Roman Church, ejlablifhed at once his kingdom, Jlrengthened his new faith, and Sent down both unimpaired to his Son and to his grandSon. Spain, how ever, Jtill formidable in external appearance, had already entered on her downward courfe ; the gold of her wejtern conquejls amply avenging the cruelties of Pizarro and of Cortes. In the Low Countries, a great contejl with the Seven United Provinces was about to commence ; the league of liberty Jtill profejfed to be for the maintenance of the Catholic faith, as well as for its other ends ; and Requefens was about to enter on that career of vic tory which nearly terminated the projects of William of Orange. In Germany, Maximilian II. was only too anxious to leave the world quiet, if the world would let him alone ; and his phlegmatic difpqfition, which defcended to Rudolph II, Jlaved off for a while that thirty years' war, which was even now in evitable ; and which, commencing at the Defenejtration of Prague, and witneffmg the whole career of the unconquered king, GuS- tavus Adolphus, terminated in the peace of Wejlphalia. Sweden Jhowed great Sgns °f deSring to return to the unity of the Church ; and the Roman Catholic mijfionaries in England never ceafed to flatter Gregory XIII. with the hope that the feparation of this country was merely temporary, and that it would end at furthejl with the death of Elizabeth. Rome was certainly beginning again to make head againjt her enemies ; but it needed the convulsions of another half century to mark out clearly the limits of her regained influence, and to draw thejlrong line between her opponents and herSelf into which Europe has from that time been divided. In turning away our eyes from the domain of the Roman Church, we find that of Conjlantinople already entering on that Series of negotiations which ended in the ejlablifhment of a fifth patriarchate at Mofcow ; her own patriarchs groaning more and more under the prevalence of that Jimony which offered a larger and larger charatzion at each vacancy ofthe CEcumenical throne ; which fupplanted a Jeremiah by a Metrophanes, and a Metro- phanes again by a Jeremiah. Negotiations — to end in nothing — were going on between the Lutheran party in Germany and the eajtern patriarchs. In RuJJia, the lajt remains of the Tartaric invaSion had been fwept away; the Subjugation of Siberia by Yermak was laying the foundations of her AJIatic greatneSs ; the horde of the Crimea alone remained of the once mighty empire of the Mongols in Europe. John the Terrible was about to terminate' his bloody career, after having diSappointed the expec tations of the Wejl, belied the fair promifes of his youth, and deluged his kingdom with blood ; to become from the fearful The Majfacre of S. Bartholomew. i^9 Ivan the Simple monk Jonah, that he might meet in the Angelic Habit the heavenly Judge of his terrible reign on earth. In England, the tide of CalviniSm was beginning to turn ; An- drewes was growing up to maturity ; Laud, and Montague, and Overall, and Neale, were yet in childhood. Scotland, torn into a thouSand factions, Jtill clung in part to her ancient faith ; the lajt abbeys were not as yet dejtroyed then ; and it yet hung in balance whether the party of the Queen or of the Regent would prevail. Let us now See how Some ofthe mojl important events of this period are treated by our hijtorian ; and let us commence with the majfacre of S. Bartholomew. Three methods of treating that terrible hijtory have been adopted by Roman Catholic hijtorians. The firft, to jujlify it. This, after the firjt few years, was fcarcely attempted, till in the middle of the lajt century, the Abbe de Caveirac undertook to palliate, if not to excufe it ; and in this his example has been followed by de Falloux and Rohrbacher. The fecond, while deploring the event, to attribute it folely to politics, and not to religion. The third, while admitting all its atrocity, to remind the reader that the example had been fet, and was afterwards followed, by the Protejlants. It is to the fecond of thefe that our annalijl attaches himfelf. Let us hear what a mojl impartial writer, the Abbe Guettee, tells us of the complicity of Rome in the majfacre of S. Bartho lomew. His tejtimony is the more valuable, as rendering accef- fible to us, for the firfl time, many of thofe contemporary docu ments on which M. Theiner profeffes to baSe his narrative, but of which he actually quotes So few. Speaking of the conveyance of the intelligence to Rome, he Says : — The fird meffenger fent to Rome, to carry to the Pope, and to the Cardinal of Lorraine, the news of S. Bartholomew, arrived there on the 6th of September. The cardinals immediately affembled in council ; they read the letters brought by the meffenger, and went the fame day to the Church of S. Mark, to fing Te Deum. They decided that, the following Monday, a Mafs of thankfgiving fhould be celebrated in the Church of Minerva. The evening of the fame day, cannons were repeatedly fired from the cadle of S. Angelo, and bonfires were lighted all over the city. It is faid that the Cardinal of Lorraine gave a thoufand crowns to him who firft brought the news of the maffacre. Two days after, that is to fay, on the 8th of Sep tember, a grand folemnity was held in the Church of Saint Louis des Francais, at which the Pope, the Cardinals, and the Ambaffadors were prefent. The Cardinal of Lorraine caufed this placard to be affixed to the great doors of the church. Charles de Lorraine difcharged with zeal the commiffion entrufted to him by Charles IX. He gave an account of his proceedings to the queen- mother, as may be feen by the following letter addreffed to the king, on the ioth of September: — 240 The Majfacre of S. Bartholomew " To the Sovereign Lord the king : " Sire, the Sieur Beauville having arrived with letters from your Ma jefty, which confirmed the news of the very Christian and heroic deliberations and executions made not only in Paris, but alfo through out your principal cities, I am confident that it will pleafe you thus to honour me, knowing my wifhes and defires, to allure you that, among all your humble fubjefts, I am not the laft to praife God and to rejoice for it* And indeed, Sire, it is quite the best that I ever could have desired or hoped. I am confident that, from the beginning, your Ma- jefty's aftions will increafe every day the glory of God and the immortality of your name ; caufing your empire to be enlarged, and making your power feared ; that the Lord God will fo maintain it, that He will fhortly manifed His grace and favour to you. Sire, kneeling on the ground, I humbly kifs the hands of your Majedy, whom, after God, and more than ever, I will faithfully ferve, obey, and reverence, all my life, without inter- miffion ; relying fo much on the goodnefs and piety of your Majedy, as again to recommend to you the judice ofthe caufe of the Abbey of Clair- vaux. " To conclude my letter, I will pray God that He may give your Majefty a happy and glorious reign, with long life, as your very Chris tian AND GLORIOUS ACTIONS MERIT. " From Rome, this 10th September. " C Cardinal de Lorraine." Gregory XIII. wifhed to immortalize the remembrance of the maffacre of the Huguenots ; and to this end he caufed a medal to be druck, on which may be feen, on one fide, the likenefs of the Pontiff; on the other, a de- droying angel, who drikes the heretics. On the exergue are thefe words : Ugonotorum ftrages . Bonanni, a Jefuit, after having exaftly reproduced this medal, explains it in thefe words, in a book printed at Rome : — " This refers to the maffacre of the Calvinift rebels, called Huguenots ; a maffacre blamed by fo many heretics, and approved by fo many Catholic defenders ; a maffacre which was received by the applaufe of Rome and Spain." After having mentioned the battles where the Proteftants were defeated, Bonanni adds : — " Two years later, there was another kind of carnage at Paris, and in other places Charles IX, having refolved to exterminate the heretics, put to death a great number in different places, on a given day, which was that of the Feaft of S. Bartholomew. This maffacre began at Paris, on the 9th of the Calends of September (Augud 24), in the year 1572. During three days and nights, without interruption, fixty thoufand men made a horrible butchery of the rebels and heretics. In fhort, fix hundred houfes were abandoned to pillage and fire, and four thoufand men were killed. But the carnage was not confined to the fingle city of Paris ; it extended to feveral other cities, and by means of fimilar executions they got rid of twenty-five thoufand individuals . This unhoped-for change filled the Pope and Italy with a joy the more lively, from their having feared to fee even the Peninfula itfelf infefted with herefy." The Pope ordered befides from George Vafari a pifture reprefenting the * This is the meaning of the original ; what the fenfe may be, it is lefs eafy to difcover. not merely a State Plot. 241 murder of Coligny. The pifture was placed in the Vatican, with this in- fcription : — " Pontifex Colinii necem probat." Charles IX. alfo wifhed to immortalize his glorious viftory by caufing two medals to be (truck, of which Favier, mader of the Mint, gave the following defcription : — " To perpetuate, therefore, after the example of the ancient monarchs, in medals, the overthrow of Gafpard de Coligny, formerly admiral of France, and of his accomplices, and to leave the witnefs of it to pofterity, the popular medal contains the likenefs of King Charles the Ninth, fitting on his royal throne, holding his fceptre in one hand, and the naked fword in the other, furrounding which is the palm branch denoting viftory, with the crown on his head, having under his feet the dead bodies of the rebels. The legend is, Virtus in rebelles. On the reverfe of this are the arms of France, with the two columns, and the device long taken by the king fet on the front : Pietas excitavit juftitiani. Over thefe two columns are two chaplets of olive, fignifying the peace obtained by the fubjugation of the rebels; and near, two branches of laurel, for the triumph of viftory. Furthermore we have over the crown the letter T upright — a falutary fign, fignifying the crofs of our Lord Jesus Christ, and to the Jews a type of the end, as being their final letter, fuch as we hope this blow will be to the new feft. The crofs alfo was, as the true token of the foldiers in the Chriftian Church, always carried, fince the 24th of Auguft, as a fignal for the hats of good Catholics and true fubjefts of the king, as Ezekiel faw it marked by the angel on the foreheads of the faithful. The- other medal, a V antique, con tains the effigy of the king, with his arms and French legend : Charles IX, dompteur des rebelles, 24 Aout, 1572 ; on the reverfe of this, Hercules isre- prefented, covered with the lion's fkin, his heavy club in one hand, a burning torch in the other, by the means of which he defeated the many-headed hydra, in which, for every head that was crufhed, another fprang up in its place ; reprefenting the faftion of thefe rebels, who, for each chief that was killed, did not fail to fupply his place, and three times to renew open war, and this clandeftine war for the fourth ; but to exterminate it, befides deel and fire, water and rope, added on the edge of the medal, have ferved as indruments." But no one was deceived ; and France always preferved the horror that fuch an execution, cowardly as it was cruel and unworthy of the French charafter, ought to infpire in every generous heart. Thus all authors regard S. Bartholomew asv an Italian crime. Catherine de Medicis, an Italian, conceived it with two Italians, Gondi de Retz, and Birague ; the Italian, Gonzague, duke of Nevers, was one of its mod earned executors, and the Italians, Capilupis and Davila, were its warmed apologids. As to our French hidorians, they have made efforts too ufelefs to efface from our annals this focial crime, more worthy of a lavage people than a Chridian and civilized nation. The Abbe Theiner, as we have Seen, conSders this Same hijtory worthy of as much as half the Space he allots to the intrigue ofthe Fuggers for the pojfejfion ofthe Church at Augf- burg. " Having thus briefly related the events which occurred " in Germany, the order which we have preScribed to ourSelves " requires us to turn our attention to Francg. In going through " the occurrences of that nation, we are firft called to that favage R 242 Rome's Complicity. " and truly horrible deed by which, on the feajl of S. Bartholo- " mew, France polluted herfelf by the general and precipitate " Jlaughter of the Huguenots. It is no duty of ours" — (but why not ? for this majfacre has, at leajt, as much to do with Church hijtory as the [intrigues of pettifogging bankers, or the complimentary briefs of Popes) — " to enter minutely into the " hijtory of a cruel crime, which every one mujt abhor, unlefs " devoid of all humanity. This is the duty of the profane, but " more efpecially of the French, hijtorian. It is impojjible, " however, not to exprefs our thanks to God, that all the " writers, not belonging to the Catholic Church in our own " time, who have been celebrated for talent and eloquence, have, " with a wonderful unanimity, confejfed the Catholic Church " and the Roman See to be free from all guilt, and neither to " have counfelled fo wicked a deed, nor to have been an accom- " plice after the fact. We may, for the Sake of doing them " honour, refer more eSpecially to Ranke, Reimer, and Solden, " who have affirmed and proved that the accuSations of more " ancient hijtorians are worthleSs. On no hijtorical action has " more been written, or have more varying opinions pajfed, than " on this celebrated Jlaughter of the Huguenots. Efpecially " thofe who did not belong to the Catholic Church, and were " defirous of attacking her, gladly feized the opportunity of " dwelling on this act of violence, thinking it a fit occafion for " vomiting forth the poifon they had conceived in their mind." It is needlefs to remind the reader with what limitations the tes timonies which our hijtorian alleges would Serve his purpoSe, if quoted in full. He mujt have known that Some French ultra- montanes have been found, not only to allow, but to glory in the participation by the Roman See. He mujt have Seen the Abbe Guettee's work, publijhed three years before his own, with all the documents which it contained ; but he finds it convenient to ignore everything but what Seemed to make for his own Side of the quejtion. And, after all, judged by his own evidence, his Jtory is very lame. He continues — " CountleSs contemporary " documents, connected with this Subject, have been dragged out " from their hiding-places and made public ; but only in our own " time have thofe letters been publijhed, which were written by " the feveral ambaffadors to their majters ; in which, eye-wit- " nejfes themSelves, they endeavour to relate what had happened, " with the mojl perfect good faith. TheSe epijtles are mojt " proper to explain the whole courSe of the hijtory. The mojl " important among them are thoSe addrejfed by Antony Maria " Salviati, bijhop of Saint Papoul, and legate from the Pontiff " to Charles IX, firjt publijhed by the celebrated Chateaubriand, " then ambajfador from France to the See of Rome, from the Vain Attempt of the Author to excufe Rome. 243 " autographs in the Vatican. By him they were Supplied to * James Mackintqfh, a celebrated Englijh hijtorian, who added " them as an appendix to his work on Englijh hijtory. They " have partly alfo been reprinted by Eugenio Albero, in his life " of Catherine de Medicis. We may be allowed to reprint them " again after collating them with the original autographs. With " the ajfijtance of thefe writings and fome others which have, " up to this time, remained hidden in the fame Vatican library, " we hope that we Jhall be able entirely to difpej every cloud of " doubt, if any fuch remains, with refpect to this Jlaughter of " the Huguenots." Our hijtorian then proceeds to argue : firjtly, that the whole affair was no long devifed and organized confpiracy, but the mere hajty refolution of one or two days ; fecondly, that it was a mere political majfacre, and no further connected with the Hugue nots than as a faction ready to take up arms againjt their lawful fovereign ; thirdly, that Gregory XIII, in characterizing the majfacre as a pious and laudable work, did fo under the belief that it was a mere political execution of mifcreants, as hqftile to the ejlablijhed government as they were to the Church. " No " one," fays our hijtorian, " will wonder if, on receiving the " letters from his legates, which fpoke of a detected confpiracy " of the Huguenots, and the punifhment of the guilty, the " Pontiff Jhould have rendered thanks to GOD for the preferva- " tion ofthe monarch's life in Such danger." We have already Seen, however, by contemporary documents, that the maffacre of the Huguenots throughout France had long before been con trived ; and it needs only common fenfe to be affured that, though the facts of the cafe might have been diftorted in the firjt accounts which reached Rome, the Pope mujl foon have received, as did the other fovereigns of Europe, truer intelligence. Did he ever retract what he had at firfl affirmed ? Was not the medal which he Jtruck dijtributed long after the facts had been clearly afcertained? Did not Vafari's picture, with its epi graph, " the Pontiff approves the death of Coligni," remain in the Vatican ? Had Gregory XIII. really changed his mind ? Why could not the fuccejjor of S. Peter do as the fuccejfor of the Roman Emperors did ? In a very interejting letter, written by Maximilian to his ambaffador at the Court of Paris, and re printed by M. Theiner, he fays : — With refpeft to that celebrated deed, which the French tyrannically per petrated on the Admiral and his companions, I can in no refpeft approve it ; and it gave me the greateft pain to be informed that my fon-in-law fuf fered himfelf to be perfuaded to confent to fo foul a butchery. It is true, I know, that others have greater power than himfelf. But this is not fuffi- 244 Vain Attempt of the Author to excufe Rome. cient to excufe the deed : it is not even enough to palliate the crime. Would that he had taken m'e into his counfel ! I would have given him faithful and paternal advice, and never fhould he have afted as he has done through following my counfels. By this enormity he has marked himfelf with a dain which he will not eafily be able to wafh out, or to wipe off. God for give thofe who have to bear the guilt of the proceeding ! I greatly fear that, in procefs of time, they will learn what is the confequence of afting in this way. The faft is that, as you well and wifely write, religious affairs ought not to be fettled by the fword. Nor can any one think differently who has any defire after piety and goodnefs, or even peace and tranquillity. Furthermore, Christ and His Apoftles have taught us far differently. For their fword was their tongue, a doftrine worthy of the Word of God and the life of Christ ; and their behaviour ought to invite and allure us to follow them as they did Christ. I fay nothing on another fubjeft; that that mad fet of men ought, in the courfe of fo many years, and from the nature and event of circumftances themfelves, to have been perfuaded, that this affair cannot be managed by cruel punifhments, fuch as quartering and the dake. In brief, their aftions do not pleafe me at all ; nor fhall I ever be induced to praife them, unlefs (which I fincerely pray God may never happen) I fhould fall into raging madnefs. But I do not wifh to hide from you that there are certain impudent and mendacious fcoundrels, who do not blufh to affirm, that whatever the Frenchman has done, he did not only with my complicity, but at my fuggedion. In which affertion I call God to witnefs that an injudice is done to me, before Him and before all the world. But lies, and calumnies of this fort, are no new things to me; I have often had to put up with them before. I commit all thefe matters to my God, Who knows how, in His own time, to repel and vindicate me from fuch injuries. With this letter M. Theiner clofes his account of the maf facre of S. Bartholomew. Account we call it by conrtefy, for unlefs the reader were acquainted with the hijlory before, all he could learn from the " Annals " is, that a Jlaughter of Some kind took place among the Huguenots in Paris, of which the author was extremely anxious to prove the Roman Church entirely in nocent. But under what circumjtances it was perpetrated ; what was the number of victims ; what was the organization of the murderers ; what the refiftahce offered ; what the feeling with which the intelligence was received throughout Chrijtendom,— in faft, anything and everything about the whole hijlory, M. Theiner does not tell us. It is impojfible to conceive any pages more def- titute of information than the fix which he devotes to the fubject. It is worthy, too, of notice, that there is not the Jlightejl alluSon to the general majfacre throughout France, which followed that in Paris. One can only again ajk in what fenfe can this work be called a hijlory ? If ever there were an event in the annals of modern Europe which gave fcope to, and which deferved, the bejl efforts of the hijlorian, it was the fatal battle of Alcacer Quibir, and the virtual dejtruflion of the Portuguefe monarchy. The myjtery which envelopes the whole of this lajl of the Crufades ; the fud- Alcacer Quibir. 245 den fall from a glory never till that time attained by any European people to a miSerable Subjugation to a foreign power, — the warnings and portents which preceded the expedition. Now, let us foe how M. Theiner treats this Subject under the year 1578; and the following notices are all that he allots to one ofthe mojl remarkable occurrences of European hijlory. " Gre- " gory alfo exhorts Catholic princes, and efpecially the Italians, " to ajjijl by advice and money, Sebajlian, King of Portugal, " then with juvenile ardour about to undertake a war againjt the " Saracens of Africa. Here are his letters to the Genoefe. " [They follow.] Joao, Duke of Braganca, who contributed " not a little to this war, having fent Joao Tovari to condole " with thofe princes who were relations of the deceafed Maria, " Duchefs of Parma, entreated the Pontiff to bejtow on him fome " fpiritual graces for the excitement of his own piety and that of " his family." Then follows a very long letter, referring the Pope to this Tovari for an explanation of what the Duke wanted : a letter which contains not one Jing'e hne worth reprinting. " Gregory bejtowed on him that which he requejled, on account " of his laudable piety and care in fending his eldejt fon, yet a " child, to the African war." One Jhould have thought that, had the war been defirable, the Duke's piety would have been Jtill more laudable, had he gone himSelf, injtead of Sending a boy, eleven years old, as his proxy. However, the Duke's letter Serves as a peg for Gregory's anSwer, which, of courSe, follows at length. Now we come to the war itjelf. " But the incon- " venience to which the Chriftian republic was then expoSed " from the event of that war is never Sufficiently to be deplored. " For Sebajlian, a king mojt excellent, both from his piety and " from his military courage, in the very flower of his age, for he " was not yet twenty-four, and unmarried, fighting near the " town of Alcacer Quibir, in the foremqjl ranks, fell, pierced " with many wounds : on which, nearly his whole army was de- " Jtroyed. In which lamentable war, the fon of the Duke of " Braganca was taken priSoner ; and the father, with many " tears, gave information to the Pontiff of this unhappy event." Then follows a long letter from the Duke, containing nothing further than the general Jtatement of the king's death, and of his Son's captivity ; and two briefs, the one to Cardinal Henrique, Succejfor of Sebajlian, the other to the Duke of Braganca, con clude all the notice which our author thinks fit to take of the event : he does not even refer to the much difputed quejtion, whether Sebajlian really fell in the battle or not. And this, again, is what it feems we are to call writing hijtory. One might have thought that the very coldejl imagination would 246 Portugal in 1 570. have taken fire in relating the gradual approach and develop ment of the fate which, like the avenging fury of the Greek tragedy, Seemed to dog the kingdom of Portugal. The fabulous riches poured in from India and Brazil,— the romantic victories which Seemed to make good the tales of knight errantry,— the rapid discoveries and as rapid conquejls of regions whoSe wealth Seemed boundleSs, and whoSe monarchs vied with each other in Submitting to the PortugueSe crown, — the magnificence of the courts of Dom Manoel, and Dom Joao III, — the marvellous Jlructures they reared, — eSpecially the crowning glory of all, the Capella do Fundador at Batalha, — theSe things might well in flame the fancy of a hot-headed and ill-educated prince like Se bajlian into ideas of univerfal monarchy. His very piety affijled in the delufion ; it would be but little to make the whole of Africa a PortugueSe dependency, and a Catholic continent ; when that was done, he propoSed to wrejt Conjlantinople from the Turks,, to expel them from ASa Minor, and then to crujh the Tartars in Central ASa. And this at a time when his little kingdom had over-exerted its Jlrength, and fquandered its refources ; when there were not wanting tokens to men of political wiSdom, that the prejtige of Indian conquejls was already on the wane ; when the wejtern fettlements of Africa had fome time previoufly been from necefjity contracted ; when other claimants of the dominion of the feas were riSing up ; when the very exijtence of the king dom depended on the life of the monarch (the decrepit Cardinal Henrique being the only Survivor of the ancient family in its male line) ; and, above all things, when the general corruption and diffoluteneSs of manners feemed to threaten that the tranfgrejfors were come to the full, and that a heavy retribution was in Jlore for Portugal. Yet Sebajlian, aScending the throne in early childhood, brooded over theSe wild dreams till the conquejt of Africa became almoft a monomania. Already, in the year 1574, he had made one inglorious, although fafe, expedition thither ; in which he had not only Jhown his dejtitution of every fingle qua lity necejfary to a general, except perfonal courage ; but had alfo proved that Portugal pojfejfed not one Jingle leader endowed with the talents necejfary for fuch an expedition. Of this previ ous attempt, our hijtorian fcarcely fays a word.* * While omitting all mention of this unfortunate monarch's fird crufade, M. Theiner fills up the dreary annals of this fame year with twaddle even more intolerable than ufual. A certain doctor, a canon of Olmutz, by name Illicinus, having been accufed of herefy, defends himfelf (as, poor man, it was only reafonable that he fhould) to his Bifhop and to the Pope ; on which he was honourably acquitted. But our author not only gives a moft lengthened and weary correfpondence, but aftually prints a poem by which Dom Sebajlian. 247 In the early part of 1578 the preparations of Don Sebajlian were complete. We have Seen, in the archives at Coimbra, the letter written in his own bold dajhing hand, — in which, however, a connoijfeur might, perhaps, foe a trace of weakneSs too, — by which he demands from the Prior of Santa Cruz the loan of the Sword of AffonSo Henriques, the founder of the PortugueSe mo narchy, and promiSes, on his return, to rejlore it to its owners, fo that it may be preserved, with the veneration due to it, for ever. Then came the gathering at Lijbon. The fathers of then living men mujl have remembered how, with the benediction of the Church, and in the prefence of an innumerable multitude, Vafco da Gama and his brave companions went forth from the pier of Belem to the difcovery and the conquejt of an unknown world. Nine thoufand native troops were all that Portugal could now the accufed man fought to propitiate his Bifhop : it commences in this fafhion : — " Non femper Boreas fpirat in Alpibus ; Nee femper nivibus celfa cacuihina Stant, nee femper hyems faevit in arbore ; Non et dira Jovis dextera fulminat," &c. &c. At all events, if M. Theiner --will print fuch poetry, he might at lead give us metre and fenfe, and not inftift upon us fuch lines as : — " Quem multis decorant Paerides rofis, Quem facrata Themis, quem Diva pervehit." Or, again : — " Qui ufurpare tuum concupivit locum." Part of this long correfpondence turns on the important queftion of a dinner. Illicinus, it feems, had accufed his Bifhop of fpending five hundred florins on one meal. Hinc ilia lacyrma. " It is not fo," writes the Bifhop in the third column of his Epiftle to Cardinal Commendono ; "there were but a hundred and thirty covers for the guefts ; and of thefe, forty were taken up by deffert, which came from my own garden's at Vifcoffand Cremifir. On what difhes, then," fays the Prelate, becoming eloquent,," could five hundred dollars have been expended, when nothing was ferved up except beef (ferinam bubulam), veal, chickens, and other domedic matters, which my farms of Cremifir and Vifcoff fupplied ? But the matter may be fet in a perfeftly clear light, if the ordinary account books of my chef-de-cuifine be examined. How much is fet down for my fupport, and what for that of my family? My table is frequently without wine, becaufe on account of the date of my health, I am content with but little wine, and drink beer." It is worth while to quote this padage as another fpecimen of the art of book-making, which has fwelled thefe volumes to fo unreadable an extent. A Chridian kingdom may be in the lad druggie of its effort for empire, and for the propagation of the faith — not one word from the hiftorian; but let Canoh This fay of Bifhop That that he kept too expenfive a table, and the Bifhop mud by all means, in thefe Annales Ecclefiaftici, tell you what he ate, and where it came from ; what he drank, what he did not drink, and why he did not drink it. 248 The Expedition Jails. furnijh ; but Germans, Cajtilians, and other adventurers, Swelled the number to nearly nineteen thouSand. The Tagus was alive with boats ; the nobility, about to embark in fo arduous a cam paign, vied with each other in the richneSs of their Sails, which were made of the mojt expenSive Silks, while the boats themSelves Seemed, to uSe the exprejjion of an eye-witneSs, turned into water- gardens by the profufion of tropical flowers with which they were embellijhed. Thofe who could not procure natural plants from their "Indian gardens" decked their balconies and their galleys with wax flowers. As to the banquets — the fervices of gold and Silver — the richneSs of the throne occupied during the final benediction by the papal legate, covered with crimSon vel vet, and Sparkling with innumerable diamonds — the hijtorians of the period Seemed to find words fail them to deScribe the Scene. It was after hearing maSs on S. John the Baptijt's Day, in 1578, that Sebajlian the Regretted embarked from the Jleps of Belem in his own galley ; and as it pajfed Jlowly down the Tagus — its gold and enamels glittering in all the radiance of a Portuguefe midfummer fun — the cannon at each port faluting the royal vef- fel as Jhe pajfed — his favourite page began, with univerfal ap- plaufe, to fing the ballad — Ayer fuifteis rei de Efpana : Oy no teneis un caftello : a fact afterwards remembered and dwelt upon by many a chro- , nicler. At that very Same period, moreover (one of thofe re markable examples in which, as Schiller fays : — The fpirits Of great events pafs on before the events, And in to-day already walks to-morrow), a rumour had fpread through the mountain dijtrict of central Beira, that the armament had already perifhed, that the king had fallen, and that Ichabod might be written on all the glory of Portugal. It was toward the end of July that the armament difembarked on the coajl of Africa. Its profeffed deSign was to rejtore Muley Ahmed to the throne of Morocco, then occupied by Muley Mo luc. Bijhops, abbats, and priors, accompanied the expedition ; but could not avert the judicial infatuation which, from the be ginning, Seemed alike to pofjefs king, generals, and Soldiers. In the firjt place, no one, but by a Species of madneSs, would have chqfen the very fiercejt height of Summer for an African expedi tion. Then it fo happened that that particular fummer was hot beyond any in the memory of man. The Moors who accompa- Muley Moluc. 249 nied the Chrijtian army affirmed that they had never known any thing at all equal to the awful power of the heat. The words of the chroniclers are exprejfed almojl in the very phrafe of Coleridge : — All in a hot and copper fky, The bloody fun at noon Right up above the maft did ftand, No bigger than the moon. It was determined to make a pounce upon Larache, as the Portuguefe call it, — that is, Al Araifh. In fpite of the oppqfi- tion of fome of the inferior officers, the infatuated king perjijted in loading1 his Soldiers with five days' provifions, and marching them acrofs the burning plain, while he ordered his fleet to fail round the coajt and rejoin them oppqfite the fortrefs which was to be attacked. As foon as the fcouts of Muley Moluc faw the Chriftian army fairly committed to its advance acrofs the defert, they returned to their majter, himfelf in the lajl Jtage of a mortal difeafe, and informed him that he had little to do but to allow the heat to fight for him, and then to Jlep in and reap the triumph. Accordingly, he moved his vajl army of a hundred and fifty thoufand men Jlowly forward, and took up a pqfition on the vajt plain of Alcacer Quibir. On the night of the 3rd of Augujt, Don Sebajlian had, by mere chance, taken up on his part a pqfi tion almojl ' impregnable : his right wing rejling on the river Makkzan ; his left on extenjive marfhes. With the fame in fatuation which dijtinguijhed his whole proceedings, he volun tarily defert ed this camp, intrenched for him, as it were, by nature ; and, himSelf taking the command of his left wing, and entrujting the right to the Duke of Aveiro, marched out upon the plain it-Self. He had thirty- Jix pieces of artillery, but it was So placed as to be unable to do any execution on the enemy without inflicting greater injury on his own troops. That of the Moors, on the contrary, under the direction of Some Italian rene gades, was well Served, and reServed till the very moment at which it could be mojl effective. Notwithjtanding all theSe disadvantages, it is allowed by all the eye-witnejfes who wrote on the fubject, that at the firjt onfet the battle was almojl won on both wings ; and that it probably mujl have been gained, had not the Duke of Aveiro — with the fatal impetuqfity which in our own country lojl Nafeby and Marjton Moor — purSued the flying enemy So far, that the main body of the army was, in his abSence, overpowered. It was never known how the panic began which Seized the PortugueSe troops. Some considered it the work of a traitor : Some believed it to ariSe from a mijlaken order ; but certain it is, that the Chrijtian army began to give 250 " The Battle of the Three Kings." way jujl at the very moment that, worn out by his own exer tion, Muley Moluc expired in his litter. His attendants, keeping his death a Secret, carried the corpfe up and down the ranks, till the victory was Secure. Three thouSand Chrijlians perifhed on the field of battle ; almojl as many more died in the river or in the marfh, or were dejlroyed by hunger, thirft, and wild beajts. The fate of Sebajlian himfelf, as is well known, was never afcertained ; his return to Portugal and his univerSal em pire was fondly believed in for two centuries and a-half after his death, and is clung to, even now, by the mountain peaSants of Beira and the remoter inhabitants of Brazil. Whether he did indeed perijh at Alcacer Quibir ; or was configned to the dun geons of Madrid by his rival and Succejfor Philip II; or en tered a monajlery ; or took arms in the Eajt, and was the veritable monarch whom Europe, fome thirty years later, be lieved to be a pretender — will never be known till the end of all things. Surely the hijtory of this lajt of the Crufades had, in itfelf, been more worthy of a relation by M. Theiner than the bill of fare of the bijhop of Olmutz, or the wearifome and complimen tary letters of the fifth-rate potentates of Europe. But even more worthy of the relation of any one who profejfed to write the hijtory of the Church, were the heroic actions and Sufferings of the captives. Chief among theSe was Father Thomas de Jefus, an Augujtinian hermit. He had been taken prifoner in the battle, but had been ranfomed, and might have returned. He refolved, however, to devote his life to the Service of thofe who had no hope of ever again revifiting their country. With a large company of thoSe he was cloSely impriSoned in a dun geon in Morocco, where he compoSed his celebrated work, The Labours of Jefus. The priSon was fo dark that he could only write for about two hours in the middle of each day, at which time the light came in more Jtrongly from an aperture in the roof. On the title-page it is Said to be compoSed " by a captive in Barbary, in the fiftieth year of his exile from the celejtial country." It is not wonderful that a work So written Jhould have been So much blejfed as this has been. It commences with a letter to the Portuguefe nation on the fubject ofthe difajters confequent on Alcacer Quibir, and more efpecially addrejfed to his fellow- fufferers : — " A heart," — fays he, "afflicted with the labours " which encircle it, mujl fix the eyes of the foul on the Labours of " JESUS, and acquire newjtrength, and live in more certain and " confolatory hopes of its true remedy. And — which is greater " Jtill — if it perjijts in this company and converfation, it re- " ceives from GOD fuch grace as to find that afflictions by Father Thomas de J ejus. 25 1 " degrees become fweet, and to account that to be the bejl part " of life which was troubled as our LORD was troubled. For " this reafon our LORD raifed thefeals and Signs of His labours " to heaven in His five wounds ; that when we Saw how He " vouchsafed to live a life full of afflictions, and to end it with a " death of matchleSs Sufferings, not for HimSelf, but for us ; and " that He raifed the tokens of them to heaven, we might under- " Jland that He left tribulations and crojfes to us upon earth for " fecure treafures of the foul, of the gifts of grace and of " heaven : and that in heaven He has fet for us five mojl rich " pledges, that from them and by them, we might fecurely hope " for true confolations ; which He will not deny to the Portu- " guefe) if tr*eY W'H only Dear thofe wounds in their hearts, " which they glory to carry in their Jhields and banners." The work conSJts of fifty " Labours : " each meditation being fol lowed by an " exercife " to be offered to GOD. The five-and- twenty contained in the firft volume refer to the fufferings of our LORD'S life ; thofe in the fecond, to the fufferings of His death. It is to us a matter of great furprife, that this mojt pious and edifying book has never been tranjlated into Englifh ; and that thofe who cannot read Portugueje can only perufe it in a miferable French tranjlation, itfelf hard to be procured. Yet this devoted fervant of GOD is not regarded by our author as worthy of a jingle line ; nor does he vouchfafe the Jlightejl allu fion to the innumerable other confejfors and martyrs who fuffered in the fame captivity. Yet it is exactly thefe and fuch-like deeds to which a true hijtorian of the Church would fo gladl turn afide from the wearifome, though necejfary, details of worldly intrigues and mere earthly victories. Such traces, in the midjt ofthe drier annals of fuccejjions, whether of bijhops or princes, fpeaking fo clearly to the continual prefence of our Blejfed LORD with His Church to the end, by no means appear to the tajte of M. Theiner, who, if even he unwillingly finds himfelf in fuch an oaSis, loSes no time in getting back to the deSert of dates, documents, and intrigues. One naturally turns to foe what our author Says of the Jtate of the Roman Catholics in England during the earlier years of the reign of Queen Elizabeth. If we might not expect a very fair account of the general Jtate of affairs, at leajt the hair-breadth eScapes and almojl Superhuman exertions which dijlinguijh thoSe ecclefiajtics who had the courage to remain in this country, not withstanding the favage perfecution excited againjt them, might have afforded great fcope for a very interejling hijlory. But M. Theiner feems entirely to have difcarded the labours of thofe who have treated of this Jiibjecl : ofthe mojl interejling 252 Englijh Roman Catholics work of their chief annalijts, writing under the name of Dod, and its new edition by Mr. Tierney, he has made no uSe, but has confined himSelf to a few letters extracted from the Vatican do cuments, which throw very little light on the real hijtory, and are principally concerned with the political intrigues connected with the depofition of Elizabeth and the fubjtitution of Mary, Queen of Scots. In 1573, we have a long letter from James Boyd (M. Theiner does not feem to have been aware of his furname), Archbijhop of Glafgow, who refided at Paris, on the Jtate of Scotland ; but it is rather taken up with the firft converjion of that country and the Pelagian herefy, than any later events. In the next year John Lejlie, Bijhop of Rofs, and James Irving, a Knight of Malta, addrefs the Pope on the fame Jubject, but give not one fact of the Sightejt interejl. In 1575, our author thus writes : — • In England there was no end to the vexation of the Catholics. The Earl of Kildare, in Ireland, with his two fons, were carried captive into England. As many as had incurred any fufpicion of writing or hearing from the Queen of Scots, whether only on domeftic affairs, or concerning the Catholic Church, were thrown into prifon or exiled. To give one example of the miferable condition of the Catholics, it is fufficient to ob ferve that Ford and Atifley, Catholic phyficians, were imprifoned in the Tower of London, only for this caufe, that they had given medical advice, and that very brief, to that unhappy queen, for the recovery of her health. Of the labours and efcapes of Percy, Bennett, StevenSon, PearSon, Wejton, Hayward, and Worthington, he has not one Syllable to fay. In 1584, our hijtorian enters at Somewhat greater length on the Subject, and prints Some letters of the Archbijhop of GlaSgow, Seyton, and others, which might, inter woven in a hijtory, be read with interejl and profit ; but, Jtanding as they do by themSelves, they Simply convey the impreJJion that M. Theiner had no very clear idea of the Jtate of affairs in England at that time. Even, however, from the account given by him, we foe how miSerably the exaggerated pretenSions of the Papal See were mixed up with quejtions of faith in the Sufferings of the Roman Catholic priejls, and more eSpecially of the JeSuits. To the following quejtions there is probably now no Roman Catholic who would not unheSitatingly anSwer in the negative; as indeed was done at the end of the lajl century, when the penal laws were relaxed or abrogated. Yet, hampered as they were, by confiifed ideas of the Pope's temporal fupremacy over kings, it was for thefe, and not for their faith, that the priejts in quejtion — however unjujtly and cruelly — were put to death. One cannot but feel, with refpett to them, that which is alfo true with regard to the followers of the Stuarts, the Church of in the Perfecution of Elizabeth. 253 Scotland — that, in admiring their courage and felf-devotion in the fupport of a dogma which they firmly held, they were not the lefs mijlaken in embracing it as a part of the faith ; and that their lives and fufferings, except fo far as they themfelves were concerned, were in vain. " You have," writes M. Theiner, " the queftions by which the Queen of England perfuaded herfelf that fhe could tempt and prevail upon the con fidence of Catholic prieds. " Quedions or articles propofed by order of the Queen, to thofe prefbyters who had lain under fentence of death for fome months ; to which had they replied according to the wifh and intention of the faid Queen, they would have been exempted from capital punifhment, notwithdanding the profeffion of Catholic faith in other relpefts." Notice the captious manner in which this Jtatement is made, as if to have given a negative anfwer to the quejlions would have been to deny a part of the Catholic faith. 1. Whether the bull of Pius V, by which he excommunicated and depofed the Queen, is valid, and contains a legitimate fentence, and whether the fubjefts ofthe Englifh Kingdom are bound to obey it ? 2. Whether the Queen, notwithdanding that fentence, or any other pro nounced againd her, or hereafter to be pronounced againft her by the Pope, does not juftly and legitimately reign ; and whether her fubjefts do not owe her all obedience ? 3. Whether the Pope has any power or authority to command or give licence to the Earls of Northumberland and Wedmoreland, or other En- glifhmen, to rebel and take arms againd her Majedy ; or of giving power to Dr. Saunders and others to invade the kingdom of Ireland and other poffef- fions of her Majedy ; and whether Saunders and others did fo rightly or not ? 4. Whether the Pope has the power of abfolving the fubjefts of her Majedy or of any other prince, from their oath of allegiance, or their duty of obedience and fubmiflion, for any caufe whatever ? 5. Whether Dr. Saunders, in his book on the Vifible Monarchy of the Church, and Bridow, in his Motives, when they write in commendation and approval of the bull of Pius V, have taught, as regards the aforefaid matters, the truth, or not? 6. If it happens that the Pope, by any bull or fentence, fhould declare and pronounce that her Majedy was deprived of all right of reigning, and exercifed her authority illegitimately, and that her fubjefts were abfolved from all duty and obedience to her ; and after that, by the command or authority of the Pope, the kingdom were attacked by a foreign army, which fide would you then take, and to which would you exhort the people ? This lajl quejtion was mojl effectively and conclufively an- Swered by Lord Howard of Effingham in his refijlance to the Spanijh Armada ; a piece of hijlory which it will be curious to foe how our hijtorian will treat. TheSe quejtions, having been propqfed to Seven priejts under Sentence of death for high treaSon, Luke Chirby, Thomas Scottam, Laurence RichardSon, Thomas Ford, John Short, Robert Johnjbn, and William Filby, feemed 254 The Swedifh and Roman Churches. i to have perplexed them as to the right reply. Some of them anjwered that they were Catholics, and held on theSe points with the Catholic Church ; others, that they were ready to render to CaeSar the things that were Carfar's, while they gave to GOD the things that were GOD'S. TheSe anSwers not proving Satis factory, Sentence was executed on all. It is to be obServed that M. Theiner exprejfes no direct opinion as to the heSitation of thefe priejts in denying the temporal power of the Pope over Sovereigns. Writing at Rome, he could not well blame it ; dedicating his volume to the Emperor Napoleon, he could not well praiSe it ; and therefore he prudently, fo far, preServes Jilence on the Subject. Nor, indeed, could he have jujlified the doubts of thefe priejts without virtually condemning the ulti mate SucceSsful party of French Catholics who acknowledged Henri IV. as their legitimate Sovereign, notwithstanding his excommunication and depofition by the Pope ; and who even tually forced that acknowledgment on the court of Rome itfelf. A fubject on which our author dwells with confiderable length, and on which he has already publijhed a feparate work, is the attempted reconciliation, by John III, of the Swedifh Commu nion with the Roman Church. It is thus that he enters on his account of a very interejling period of hijlory. Among the Protedant princes of that age was John III, king of Sweden, who, abhorring the doftrine of the Proteftants, had fet his mind on recon ciling the Swedifh Church, purified from the errors of Luther, with the Catholic Church. To gain his end with the greater eafe, he determined to proceed cautioufly and gradually, fo that neither popular murmurs, nor open tumults, nor the difputations of the learned, might caufe any impedi ments to his defign. In the carrying out of that defign, it occurred to him that the eafieft method would be to change the liturgy of the Swedifh Church, retaining as it did fome veftiges ofthe ancient faith, into that form which the liturgy of the Catholic Church, efpecially in the Mafs, exhibits. This labour was undertaken by the pious king as early as the year 1572. To forward the accomplifhment of his defign, he procured with great expenfe, from Germany and Belgium, and introduced into Sweden, correft editions of the works of the holy fathers, and of the writings of modern authors who had defended the venerable rites of the Catholic Church againft the mad attacks of Luther, Calvin, and their followers. Cardinal Hofius, bidiop of Varna, had prefented feveral elegant copies of thefe works to the king, through Queen Catherine, his wife. With the affidance of thefe, John III. undertook a work of immenfe difficulty, with the affidance of the illudrious Fechten, his fecretary, a man verfed in every kind of lite rature, but efpecially that of the Church, and who, having long been dif- fatisfied with the impious doctrines of the innovators, had, a fhort time before, fecretly joined the Catholic Church. That, however, which prin cipally troubled the king's mind was, that the Swedifh Church was in the fame pofition with the Anglican and Danifh Churches, which have retained, as all know, and to this day profefs, a certain form of epifcopal government, but are without any true and legitimate priedhood. For Guftavus Vifa, John III. of Sweden. 255 who with incredible and favage fury had perfecuted the faith of his fore fathers among the Swedes (who with wonderful conftancy, held faft to it), and with the greateft wickednefs endeavoured to uproot it by fword and fire, when the Catholic bifhops were either flain or banifhed, had fubftituted in their place laymen, partizans of the new doftrine. To cajole his Swedes, in the Affembly of Aros, in 1527, he had caufed them to be confecrated bifhops, with the old rites and ceremonies of the Catholic Church. And for the rectification of the defect of the true and legitimate priedhood, King John confidered that the right opportunity had arrived, when Laurentius Petri, of the fchool of Luther, who, under King Gudavus, in the year 1 5 3 1 , had been appointed Archbifhop of Upfala and Primate of the Church of Sweden, died in 1573. John III. was the James II. of Sweden, At the fame time, his Liturgy is a very curious and important, as well as rare, document, and M. Theiner has done well to reprint it in the mantiffa to his volume. We have thus touched on fome of the principal topics which the prefent portion of the Annales Ecclefiaftici embraces. Of M. Theiner's learning, no one can doubt : his great opportunities of refearch are equally unquejlionable. He has everything on his fide, — funds, time, libraries, ajfociates, knowledge, — but all thefe will not make a hijtorian. He, like a poet, najcitur, non fit. Energy of defcription, vivid apprehenfion of character, graphic colouring, M. Theiner cannot acquire. But he might, at all events, write, injtead of compiling ; fufe, injtead of con glomerating ; give us hijtory, injtead of a pile of documents ; he might be a not unworthy continuator of the Annales Ecclefiaftici, injtead of merely leaving behind him Memoires pour fervir a fhiftoire parti culiere de I' Eglife Romaine. IX. PROSPECTS OF THE ORIENTAL CHURCH.* SINCE the reception of RuJJia, previoujly an Afiatic power, into the family of European na tions, no Second Jtep of equal importance to wards the demolition of the party-wall which fevers Eajt and Wejl can compare with the manifejl and immediate effects ofthe late peace. Prejudices on both Jides have received a blow from which they can never recover. The Hatti-Scheriff — let it be of what pre Sent value it may — will, at no dijlant period, be made to tell. The concejjion of the Euphrates Railway mujl exhibit us to the Chrijlians as well as to the Mahometans of the Eajt in the light of a people unequalled for enterprise and energy among the na tions of the earth ; and the Memorial Church at Conjlantinople will, we hope, Set forth our Church in a truer light than that in which Eajlern eyes have yet beheld it. It will Soon be impqf- Sible for the moft ignorant Armenian priejl to tell his congrega tion : " You wijh to know whether the Englijh are Chrijlians. " They are Chrijlians ; they even have the Eucharijl, fuch as * i . L'Eglife Orientale : Expofe hidorique de fa feparation et de fa re union avec celle de Rome : Accord perpetuel de ces deux Eglifes dans les dogmes de la Foi : la continuation de leur Union : l'apodafie du Clerge de Conftantinople de l'Eglife de Rome, fa violation des Inftitutions de l'Eglife Orientale, et fes vexations contre les Chretiens de ce rite : feuls moyens pra- ticables pour retablir Tordre dans TEglife Orientale, et arriver par la a l'union generale et a la reftauration fociale de tous le Chretiens. Par Jaques G. Pitzipios, Fondateur de la Societe Chretienne Orientale. Rome : Im- primerie de la Propagande. 1855. z. La Ruffie, fera-t-elle Catholique ? Par le Pere Gagarin. Paris: 1856. 3. Quelques Mots par un Chretien orthodoxe fur les Communions Occi- dentales a Toccafion d'une Brochure de M. Laurentie. Paris ; Librairie de A. Franck, Rue Richelieu. 1853. ProfpetJs of the Oriental Church. 257 " it is. Once a-year the minijler goes up into the pulpit with a " large bajket, containing pieces of bread, on his arm. Thefe " he flings about among the people, who thus have a fcramble " for it in the church. They alfo have another religious cere- " mony, called the National Debt, which confijts in offering a " large fum of money every year to the Emperor of the French ; " a ceremony much dijliked, and murmured at by the people." — It will foon be impojjible for a Mahometan fceptic to fay to a Protejtant minijler, — and intending it as a compliment, — " Our " religions are the fame. You eat pork, — fo do we : you never " fajl, — no more do we : you fay no prayers, — and we fay none " either." And the charity, as well as the worjhip, of the two feparated bodies will become better known to each other. If England fent her Sifters of Mercy, if France defpatched her Soeurs de la Charite, to Scutari and Balaclava, both France and England faw RuJJia encourage her BaSlian Nuns to Jtand ankle- deep in blood in the hofpital at Sebajlopol during the awful cannonade that preceded the fall of its fouthern Jide. Of this opening up of the Eajt, Rome, very naturally, is Jtraining every nerve to take advantage. We have already, on more than one occajion, drawn attention to the Epijlle of Pius IX, and the encyclic reply of the Eajtern prelates. The former document breathed only the fpirit of an unconditional furrender. And fuch has been the language held by thofe who have been anxious to obtain the good graces of the papal chair. It will never be forgotten that Archbijhop Sibour, of Paris, in his Paf toral at the commencement of the war, declared its real and genuine intention to be, not the bridling the ambition of RuJJia, not the prevention of the difmemberment of Turkey, but the humiliation of " the Photians : " the grand aim and object — according to his view of hijtory — of all the Crufades. Again, when the Abbe Miction, in his Tour in the Eaft, ajferted boldly that the Pope mujt not proceed as an autocrat ; that no real progrefs could be made without the intervention of an CEcume nical Council ; that the Eajlerns were feparated brothers, in deed, but brothers Jtill ; — when he quoted as his authorities thofe who knew the Eajt bejl, as Marinelli, Mijfionary Apqjtolic at Syra, and Salviani, Patriarch of the " United Armenians," his work was accuSed of GallicaniSm, Janfenifm, and what not elfe ; and is, if we mijlake not, at this moment in the Index. That of M. Pitzipios, which we now propofe to examine, will Jhare another fate. Coming forth under the fanction of the Propaganda, and with all the elegance of their paper and print, it forms a goodly octavo of nearly five hundred pages, and is being tranjlated into modern Greek by the author himfelf. Be- s 258 Hopes of Rome. fore we proceed to its contents, we mujl fay a word or two on fome of its minor details. The author has an undoubted right to plead for himfelf the excufe : " Quant au Jtyle de cet ouvrage, nous efperons que nos " lecteurs, Surtout les Francois, voudront bien ufer d'indulgence " envers un Oriental ecrivant une langue qui n'ejl pas laSienne :" but has the Propaganda no French Scholar capable of correcting the extraordinary blunders with which almojl every page abounds ? Blunders, we mean, not only againjt the delicate idiom of the language, but againjt mere orthography and the mojt ordinary rules of grammar. How can an injtitution fo nobly endowed, that takes for its motto, " Predicate evangelium omni creatures " make itjelf refponSble for Such mijtakes as the following? — - Par cet expofe nous fai/oB voir. — P. vi. 1. z. De plus nos expofons lesfoit difant arguments. — P. vii. 1. 10. Nous y conftatons enfuite, que les circonftances politique. — P. viii. 1. 10. La Grece ne depeut pas du Patriarche de Conftantinople. — P. 46, note. Cantique pour les mart. — P. 84. Audi tous le monde fut-il tres-edifie. — P. 104. And the orthography foit difant, as well as Such plurals a&faifon, occur again and again. Still worSe than this is the JHpJbod Jtyle of quotation in the notes. On pp. 6, 7, we have theSe three references : " Opera St. L£on, Tom. II. :" " Epifl. Simpliw ad Zenon:" " Idem Epijl. ad Acaczar !" At p. 44 : " Zonaras. Anal. Tom. III." But there are Jtill more Serious faults. What are we to Say to a note like this ? " The Greek word Ecclefia was in ufe " among the ancient Greeks to Jignify the ajfemblies ofthe peo- " pie as well as the place in which they were held. It is derived "from the verb itcnaKea, which fignifies to call by heralds." Or, again, how are we to characterize fuch an hijtorical Jtatement as this ? " The Patriarch of Conftantinople, Acacius, had named, " as Patriarch oi Antioch, a certain Peter Mongus, excommuni- " cated by Pope Simplicius, in the place of John Talaia, elected " according to the cujtom by the Clergy of the patriarchate of " Antioch." One might fuppofe, did this mijtake Jtand Jingly, that the writer had in a hurry fet down Antioch for Alexandria ; but no effort of charity will enable the reader to continue fuch an hypothefis, when we read a little further on, that " Pope " Felix III. Sent legates to Conjlantinople to procure the banijh- " ment of Peter Mongus from the Church of Antioch:" and, at the dijtance of nearly forty pages, — " we have Seen this fome " Acacius requejting Pope Felix III. to pardon Peter Mongus, " and to confirm him in his dignity of Patriarch of Antioch." Miftakes of M. Pitzipios. 259 The work which we are confidering, then, whatever be the fenfation which, at the prefent moment, it is creating in Ultra montane circles, and however much it may induce among them the hope that the Eajt is on the point of an unconditional fubmif- Sion to Rome, is neither more nor leSs than the compqfition of a clever Greek Uniat, tolerably well " read up " in the ordinary hijtorical fources of information, — though here and there, as we have feen, guilty of a grievous jlip, — and pojfejjing a very con siderable acquaintance with the modern eccleSajlical literature and movements of the Eajtern, but more eSpecially of the Greek, Church. It is divided into four parts, the Subjects of which we Jhall briefly notice. The firjt contains a jketch of the gradual diviSion between Rome and Conjlantinople, from the firfl per- Sonal quarrel between Felix III. and S. Acacius, in 483, down to the completed SchiSm between Michael Cerularius and Leo IX, in 1054. Of courfe, in thefe annals, Rome is always right, Conjlantinople always wrong. We have the gradual widening of the breach when John the Fajter took the title of CEcumenical Patriarch, and S. Gregory the Great oppofed it with that of " Servant of the Servants of God ; " the concejjion made by Rome after an objtinate Jtruggle, — that of receiving her rival to her communion without infijting on the erafure of the name of Acacius from the diptychs ; the elevation of Con jlantinople to the fecond rank by the celebrated XXVIIIth Canon of Chalcedon, and the confirmation and extension of that canon by the XXXVIth of the Council in Trullo. Here, again, our author is guilty of one of his unfortunate blunders when he fays : " En 692 eut lieu le Jixieme Concile general " convoque par l'empereur Jujtinien II. a. l'injtigation du Patri- " arche et du Clerge de Conjlantinople, tenu dans un des palais " imperiaux de cette ville, nomme Troulle, et connu pour ce " motif Jbus le nomme de Concile de Troulle." We Jhould have thought that every fchoolboy might have known the difference between the Jixth CEcumenical Council, the third of Conjlanti nople, held in 681, and that in Trullo, commonly called the Quinifext Council, as being the fupplement to the fifth and Sixth Synods which met in 691. Next we are introduced to the more dangerous Jchijrn between Photius and the Pope Nicolas I ; then to the diSpute between S. Ignatius and Pope Adrian as to the pojfejjion of Bulgaria ; and then to the firjt dogmatic dif- SenSion between the two Churches on the celebrated quejtion of the Proceffion of the Holy Ghqjl. Next, to the uneaSy and SuSpicious union between Eajt and Wejl till the accejjion of Michael Cerularius; the additional controverfy which thenfprang 260 Differences between the Eaft and Rome. up on the Subject of Azymes ; and the final — or rather let us hope the yet unhealed — fchifm °f I054- M. Pitzipios Sums up the differences at preSent exijling be tween the Latin and Eajtern Churches in the number of eleven ; Seven of which he mojt rightly characterizes as merely differences in rites, which in no Jenfe can be faid to affect the faith. Thefe feven are : — I. The quejtion of Azymes, which, indeed, was fo rightly and Chrijtianly concluded in the Council of Florence, by the declaration that the confecration of our LORD'S Body was made rightly and validly either in leavened or unleavened bread, and that each Church ought to retain its own rite. 2. Baptifm. Here retaining the ancient practice, the Eaftern Church — that is to fay, the four Patriarchates and Greece — in jijt on the necejjity of trine immerjion ; and, to uje the language of a Conjlantinopolitan encyclic of the lajt century, " abhor, abominate, and fpit upon the falt-water affujion " of the Latins. But, on the other hand, the Church of RuJJia acknowledges baptifm, not only by affujion, but alfo by afperjion, to be a valid facrament ; while, remarkably enough, the Church of Conjlan tinople, refuSing itfelf to re-admit converts from the Wejl without rebaptizing them, is ready enough to receive thofe who have come by way of RuJJia without any Such preliminary requiStion. 3. The marriage ofthe priejlhood. This alfo, by the Council of Florence, was left a quejtion of rite ; the rule in the Rujfian Church being, it is well known, more oppoSed to the Roman than is our own. For by it a parifh priejl muft be married ; and in the event of lqfing his wife, either retires from the fecular to the religious clergy, or, if he marries again, he lays ajide every facerdotal function. 4. This is merely the trivial quejtion whether the Clergy Jhould, or Jhould not, wear beards. The Eajlerns mujl have been greatly edified by feeing this practice prevail during the late war both among the Englijh and Roman Catholic Chaplains. 5. The difference between the Eajtern and Wejtern weekly fajts. The former comprehending Wednefday and Friday, but regarding Saturday as a kind of Jecond Sunday ; the latter ob- ferving Friday as a fajl, and Saturday as a day of abjlinence. A difference as old as the time of S. Ambrofe, and to be viewed in the fame light as it was then ; both edifying cujloms, if only carried out in the right fpirit. 6. The ufe of kneeling or not kneeling in the prayers of the Church. The horror which the Orientals have of the practice really feems bafed on no better a foundation than that it is the practice of the Wejl. But it is to be obferved that the Rujjian Minor Points of Difference. 261 Church, here again fympathifing with Rome, not only does not condemn genuflexion, but practifes it herfelf; nor has ever been condemned, that we know of, by Conjlantinople for this ufage. 7. The communion of infants. We doubt, however, whether, in the eyes of an Oriental Council, this point would be fo eafily pajfed over. We mujt always remember, while we condemn the denial of the chalice to the laity as a great and crying cor ruption, that the difufe of the communion of infants is as con trary to primitive practice, is perhaps even more diametrically oppofed to the exprefs words of Scripture, and is even a later " development." The Eajterns, of courfe, argue that, if the words of our LORD are exprefs in the one cafe, "Drink ye all of it," no lefs exprefs are they in the other, " Except ye eat the Flejh of the Son of Man, and drink His Blood, ye have no life in you ; " that the fame rationalising Spirit which, in Some deno minations of Protejlants, has regarded children as incapable of receiving BaptiSm, has, in the Wejtern Church, debarred them from receiving the Holy Eucharijt ; and that the firjt beginning of the new Syjtem was adopted from the Pelagians. Our author, however, Jlurs over the difficulty by observing, that " in the " Eajtern practice there is more devotion ; in the Wejtern, more " good SenSe." There are, certainly, other points of difference which are Scarcely worth notice ; as, for example, the quejtion of icons — whether to be Sculptured, or merely painted ; and the Jtill more trivial disagreement reSpeSing the Sgn of the croSs — whether to be made from left to right, or from right to left. It is not alto gether to be wondered at that our author amufes himfelf with the exceJJive addiction of the Eajtern Church to turn that which is a mere matter of rubric into an article of faith ; and they would, of courfe, rejoin that the Wejtern ufage is to difpofe of an article of faith as if it were a mere matter of ritual. " Even the letters," fays M. Pitzipios, " of the Greek and Latin lan guages have not been able to avoid taking a fhare in thefe difputes. For many centuries, in certain iflands of the Archipelago, at Conftantinople, and elfewhere, thoufands of Chriftians of the Weftern Church have taken up their abode. They confidered it their duty to abandon the ufage of the Greek tongue, in order to mark their difference from their fellow-countrymen and brethren of the Oriental rite. But, as they knew no other language than Greek, they, at all events, abandoned its characters, and employed in their books of prayers, and in their correfpondence, the Latin letters, with which they even at the prefent day write the Grecian language, and call this mondrous jargon the Chian tongue." That is, they would teach their youth from an Odyjfey which commenced thus : — 262 The " Chian Tongue." Andra moi ennepe, moufa, polutropon, hos mala polla Planchthee, epei Troiees hieron ptoliethron eporthee Pollwn d'Anthrwpwn iden adea, kai noon egnw, &c. Yet it mujt be remembered that the Subjlitution,— not made by ignorant Chiotes, but by learned fcholars of Rome, and under the authority of the Propaganda — of Roman for Cyrillic or Glagolita characters, is not a whit lefs barbarous or ludicrous than the above ; or rather, that SJavonic fuffers more under the transformation than Greek itfelf. While dwelling on this fubject, M. Pitzipios takes occafion to have a hit at the Greeks alfo, and remarks : — In like manner it came to pafs, in confequence of principles fo fcrupu- loufly obferved and preached up by fuperdition or by ignorance, as the chief foundations of Chridianity, that the ordinary caps of prieds fhould have a particular form, which form was confidered in an article of faith, and as a part of ecclefiaftical difcipline. Thus, every one was exceedingly edified with the celebrated queftion which was mooted at Conftantinople fome fifteen years fince, as to the form and colour of the ordinary cap worn by Monfeigneur Maximus, Bifhop of the Melchites ; a queftion which, for four years, occupied mod ferioufly the ambaffadors of the Chriftian powers of the Sublime Porte. It was only after the moft fcrupulous deliberation that they arrived at a final decifion ; and, amidft the warm acclamations of orthodoxy, it was definitively refolved, that the cap of Monfeigneur Maximus fhould have eight corners, and fhould neither be altogether black, nor alto gether crimfon. Again, the reformed Calendar has fwelled the number of dis agreements ; a reform fo abfolutely needed, that it mujt even tually break down even Eajtern prejudices, as in the courfe of years it triumphed over the Jtrong prepojfejfions of Proteftant Europe. Were there no other reafon for the change, it is im- pqffible not to wijh that, — whatever other difputes may divide them, — the highejl fejtival of the LORD of Peace might through the whole Church be obferved on the fame day. This does fometimes happen; as it did in 1841, 1844, 1847, J84-8> 185 1, 1852, 1855, 1858, 1859, l862. But fometimes the difference is very great indeed. Thus, in 1853, the Wejtern Eajter fell on the 27th of March, the Eajtern on the ijt of May. In 1869 the former will fall on March 28 ; the latter on May 2. Probably, in any future reconciliation of the Churches, a very great latitude mujt at firft be left on that point. The three quejtions which our author allows to prefent real difficulties in the way of reunion are — the fupremacy of the Pope, — the exijlence of purgatory, — and the Procejfion of the HOLY GHOST. We Jhall confine ourfelves to the two former, as more efpecially interejling under our own circumjtances ; and Jhall fay a few words on each. The Reformed Calendar. 163 M. Pitzipios tries hard to prove that, according to her own decrees, authorized prayers, and the writings of her acknow ledged faints, the Eajlern Church is bound to acknowledge an autocratical fupremacy in the chair of Peter. How feeble his attempt is may be judged from the quotations which he feledts from the Menoea of pajfages which bear on the point. What proof is there of an autocracy in modern Rome in fuch an auto- melon as this — the firjt at Vefpers on the feajt of SS. Peter and Paul ? With what crowns of praife fhall we wreathe Peter and Paul, them that were feparated in the body, and united in the fpirit ; them that were the leaders of the heralds of God ; the one, as pre-eminent over the Apodles, the other, as having laboured more than they all ? For thefe, verily and worthily, He That hath the great mercy, Christ our God, crowns with the diadems of eternal glory.* To what purpofe is it to quote pajfages in which S. Peter is called the Ko?utpahc of the Apojtles, when the very title of the fame . fejtival is : — tav aylav evSoZm Traveupy/Aoyv ' Attoo-tcXwv km IIpojToxoPiKpaiajv IlETf ou noli Yla{it\ou ; How can any fcholar put forth, and how could the Propaganda allow, Such a tranflation as this from S. Chryfojtom on the priejthood ? " Why did "CHRIST pour forth His blood: To acquire to Himfelf the " Jheep which He gave in charge to Peter and to his fuccejfor s," — injtead of his fellows ? (toTc ^st ai/ToS.)f What is the benefit of bringing forward fuch exclamations as thofe of the Six Hundred and Thirty at Chalcedon, at the concluSion of the lection of S. Leo's Epijlle ?— " The faith of the Apojtles ! Anathema to thofe that gainfay ! Peter hath fpoken by Leo ! " By the fame rule, at the fame Council, it might have been held that the fee of Corinth pojfejfes the primacy of the Church be caufe when Peter, bijhop of that Church, pajfed over from the heretical to the orthodox fide, he was welcomed with Jhouts of " Peter holds the faith of Peter !" Injtead of lijtening to fuch forced deductions and Jtale argu ments, it is far more to the purpofe to attend to the prefent teaching of the Eajtern Church. Thus it is that the text-book * nowij w^nfjum trrlftftao-n avaMffWftw nLrpw not TlaZXw ; too; hvpnpim/f ret; irifjuin, xat mmpmv; rot; mii^o-t ; Toti? ©EMMftW TlfoirtKTri.m;, rm /xiv, i>; rm '/.mtrriXm Wf»s?ipxwT*> T°v J'> is '"**' ™* "XX°"C wnktrarra ; rmrm; ykt hrx; ifta; aSmlmv iSfa tuOfiftacri trrt^aml Xpisros i ®to; hpm, i i^m riuiya £\to;. f To fhow that we do our author no injuftice, we give the original and his verfions: W! tJ afc* i xP«rrS{ l&xw, h IW r* yi&*™ y/»°-»™ rxvr* S. ™ m'™» x*i rot; t*r *b™ l«x»V'«» i Pourquoi Jefus-Chnft verfa-t-il fon fang, fi'non pour reconquerir ces ovailles, qu'il confia a Pierre et zfesfuc- cejjeurs ? 264 Primacy of S. Peter. of families, fchools, and univerSities, the " CatechiSm of Plato," Speaks on the Subject : — The Church is governed by the miniders of the New Teftament under the One Head, Christ. The Church is one well-ordered and well-direfted communion : it follows that it has a government : a government, never thelefs, not ambitious and tyrannical, but gentle and fpiritual : becaufe it is put in truft with fouls Of its fhepherds, fome are fird in authority, as bifhops ; and others fecond, as prieds. Neverthelefs, the Head of the government of the Church and of its miniders is Christ ; one, one and alone : fince as He is the chief Captain and the founder of His Church, fo alfo is He alone its Head and Governor, directing it invifibly with His Word through the Holy Ghost. Wherefore the Church cannot follow any other than Christ and the plain tedimony of the Word of God, fo far as concerns the faith. This, it mujt be confejfed, is plainer fenfe than the fymbolical explanation which is given in another text-book of the Eajtern Church, the Ylyddxtov, of the five Patriarchates. " They are called," fays this work " according to the acrojtic of their names " in the Greek language, Oix.oviJ.inc Kdoai, Since the K Signifies " Conjlantinople ; A, Alexandria ; R, Rome ; A, Antioch ; " and I, JeruSalem. But becauSe the firft patriarch of the " Church has apojlatized, he of Conjlantinople is now the firjt. " After this, they added the fifth patriarch, him of MoScow ; " but that dignity now exijts no longer." It is true that this doctrine of the apojlacy of Rome is only a dogma of the mojl violent fection of the Eajtern Church. The whole communion is probably no more accountable for it than is the Englifh Church for the belief of fome of her members that the Popedom is Antichrijl. Neverthelefs, in the latejt official expofition of the Oriental faith, the reply of the Patriarchs to the Encyclic of Pius IX, the fame Jtatement is made in the Jlrongejt language. That document which, as is well known, was, in fact, written by Conftantine CEconomus, and therefore, to a certain extent, reprefents the Ruffian Church alfo, fays, in fo many words — that as GOD, in His ineffable wifdom, per mitted Arianifm at one time to extend itfelf over the greater portion of the Chrijtian world, fo He has now allowed Rome to extend her empire throughout the univerfe. And fo the Jt°ry is well known of the father, a refident in one of the ijlands of the Archipelago, who was lamenting to his Bijhop the apojlacy of one of his fons to Mahometanifm. " It is indeed a heavy afflic tion," faid the prelate ; " but have you not reafon to thank GOD that, at all events, he did not become a Latin ? " No ; it is not by a few detached pajfages, and thofe generally taken apart from the fenfe of the context, that M. Pitzipios will per fuade his readers that the Eaftern Church, on its own principles, Purgatory and Prayers for the Dead. 265 is bound to fubmit to Rome ; and not only fo, but that, were it not for the inordinate ambition of the clergy of Conjlantinople, its, majfes would long ago have embraced the Wejtern com munion. It is not fo : hijtory is againjt it ; the popular feeling of the prefent day is againjt it ; and the experience of the bejl and wifejt of the Latin mijfionaries in the Eajt may ajfure him that it is not by an autocratic exercife of authority on the part of the See of Rome, not by a Pajloral of Pius IX, nor of any other Pope, that the fubmijjion of the one Church to the other will be effected ; but that it is only by a free and legitimately ajfembled CEcumenical Council that the reconciliation of one with the other, as equal bodies, and on equal terms, can be brought to pafs. Let us proceed to the fecond of our author's real difficulties — the fubject of purgatory and indulgences. One never can think of this point of difpute between the two Churches without being reminded of the malignant, yet, it mujt be confejfed, amufing Sneer of Gibbon at the quarrel raiSed on this point betwixt Greeks and Latins at the Council of Florence. " With regard," he Says, " to purgatory, both parties were agreed in the belief of " an intermediate Jtate of purgation for the venial Sins of the " faithful ; and whether their fouls were purified by elemental " fire, was a doubtful point, which, in a few years, might be " more conveniently fettled on the fpot by the difputants." But, when we find our author bringing forward the univerfal ufe of prayers for the dead as an argument for purgatory, that is, in the ordinary fenfe of the word, one cannot but remember the exclamation of the very able author of a work which we noticed fome few years ago, Sfuelques Mots fur les Communions Orien- tales : " Poor Latin ! He cannot even pray for a departed " friend, according to his own rationaliftic principles, without " believing him to be in penal fires !" Let us give our author the full benefit of what he has to fay on the fubject : — The churches, both of Rome and Condantinople, have never ceafed, even to the prefent day, from faying both high and low mades for the deliverance and the refrefhment of departed fouls ; they have never ceafed to celebrate particular days in commemoration of the dead ; on thofe days to offer fpecial prayers, and to recommend almfgiving to the poor ; to recommend contri butions to religious or charitable houfes, or offerings to churches on behalf of the dead ; to give indulgences, or acts of remiffion for the fins of the de parted (in Greek, f*er?tirrm; or o-uyxw('Xf-lrM') ; and, in a word, to exercife everything which has to do with this univerfal belief. The very beggars in the dreets of Condantinople as well as of Rome, of the whole Ead as well as of the whole Wed, relying on this belief, endeavour to obtain the com paffion of paffers-by, by faying — " For the red of the foul of your father ! For the red of the foul of your mother ! For the refrefhment of the fouls of 266 Purgatory and Prayers your relations ! For the fouls of thofe who have been dear to you ! " And the like. It is Scarcely pojfible that any one, unleSs he chofe to deceive himfelf, Jhould confound the Simple and primitive belief of the Eajtern Church in this matter with the later additions of the Wejl. Only compare the ordinary exprejjions employed by the two communions. Compare the pictures that abound through the whole of the S°uth of Europe of the S°uls in purgatory, identical in everything except eternity with the tablet exhibited by DeSpair to the Red Crofs Knight : — To bring him to defpair, and quite to quail, He fhowed him painted on a table plain The damned ghofts that do in torments wail ; And thoufand fiends that do them endlefs pain With fire and brimftone, which for ever fhall remain. Compare alfo the doctrine inculcated in fuch hymns as thofe of our modern Englijh Oratorians : — In pains beyond all earthly pains, Favourites of Jesus, there they lie; Letting the fire purge out their ftains, And worfhipping God's purity. O Mary ! let thy Son no more His lingering fpoufes thus expect ; His ranfomed to the Lord reftore, And to the Spirit His elect ! Compare them, we fay, with devotions not of ten years, but of twelve or fourteen centuries, fuch as thefe in the early Syrian Liturgies : — And at Thy fpiritual and holy altar, O Lord, grant reft, a good me mory, and felicity to all the fouls, bodies, and fpirits of our fathers, brothers, and mafters, who, in whatever region, in whatever city or part ofthe world have departed, or were fuffocated in the fea or in rivers, or died in journey- ings, and of whom there is no memory in the churches which have been edablifhed by Thee upon earth. Give, O Lord, to all of them a good memory, who have departed and migrated to Thee in the orthodox faith, together with them whofe names are written in Thy Book of Life. And to all of them who, having finifhed the courfe of this life, have appeared perfeci: and illudrious in Thy prefence, and, having been fet free from the fea of their iniquities, have approached to Thee, our Father and Brother according to the flefh in this life, grant, O Lord, reft in that fpiritual and mighty bofom. Give them the fpirit of joy in the habitations of light and happinefs, in the tabernacles of fhade and quiet, in the treafures of bleffed- nefs, wherein every forrow is exiled afar ; where the fouls of the pious, without any labour, await the firft-fruits of life, and the fpirits of jud men in like manner look forward to the end of the promifed reward ; to that region where the labourers and the weary look towards paradife, and they that are invited long for the wedding-fead of the celedial bridegroom; for the Dead. 267 where they that are called to the banquet wait till they may afcend thither, and ardently defire to receive that new garment of glory ; where every dif- trefs is banifhed, and where joys are found. Or again : — Remember, O Lord, thofe alfo who have pleafed Thee from the begin ning; and efpecially the holy, glorious Mother of God, and ever Virgin Mary ; John Baptid ; Stephen, the prince of deacons and proto-martyr ; with the other Prophets and Holy Apodles, and pious fathers, who have de parted. Remember alfo, O Lord, all the departed faithful who have left this life and have gone to Thee. Receive thefe oblations, which we offer to Thee this day for them, and give them red in the bofom of bleffed Abra ham. With the hope of Thy mercy, all the departed have received red, and look for Thy mercies, O our God that art to be worfhipped. Vouch fafe that they may hear that quickening voice to call them and bring them to Thee, and that they may be invited to Thy kingdom. Grant alfo to us a quiet departure, through Thy grace ; and do away our fins through Thy mercy. Or again : — By the facrifice which we have this day offered, may the Lord and His holy and elect angels be appeafed ; and by it may He bedow repofe and good memory on His Mother and His Saints, and all the departed faithful ; and principally on him for whom and for whofe caufe this facrifice has been offered. Or again : — Furthermore, alfo, we commemorate all the departed faithful who have departed in the true faith from this holy altar, and from this village, and from whatever region, who have in times paft fallen adeep and refted in the true faith and have come to Thee, the Lord God of fpirits and of all fiefh. We afk, we befeech and implore Christ our God, who has received to Himfelf their fouls and fpirits, that through the abundance of His mercy, He would make them worthy of the forgivenefs of their offences, and the remiffion of their fins ; and would grant that both they and we may attain to His kingdom in heaven. Remember alfo, O Lord, orthodox priefts who have departed this life — deacons, fubdeacons, fingers, readers, interpreters, chorifters, exorcifts, monks, religious perfons, virgins that have obferved perpetual chadity, and thofe who have lived in the world, who have de parted this life in the true faith, and thofe of whom each one of us is now thinking. Lord God of fpirits and of all flefh, remember all whom we remember, who have departed out of this life in the orthodox faith : give red to their fouls, bodies, and fpirits, fetting them free from the infinite damnation that is to come, and making them worthy of the joy which is in the bofom of Abraham, Ifaac, and Jacob : where the light of Thy counte nance fhines ; whence grief, mifery, and lamentation are banifhed, and impute not to them any of their fins. Enter not into judgment with Thy fervants, for in Thy fight fhall no man living be judified ; nor is there any man free from the ftain of fin, or free from defilement among men that are upon the earth, except thine only-begotten Son, our Lord Jesus Christ, alone ; through whom we truft to obtain the remiffion of fins which is given, for His fake, both for ourfelves and for them. 268 Denial of Purgatory by the Oriental Church. If any one choofes, in the face of thefe and innumerable other like examples, to ajfert that the Wejtern doctrine of purgatory is held by the Eajtern Church, it is difficult to foe the uSe of arguing with him further. It is clear, in the firjt place, that the place — call it by what name you will — in which the Souls of the departed faithful have their preSent habitation, is held, throughout the whole of the Eajtern Liturgies, to be a place of rejl and gladneSs, and that there is not one Smgle allu- Jion to, or hypotheSs concerning, the " pains beyond all earthly pains," which modern Latin writers have held : in the Second place, that their liturgies pray in exactly the Same terms for the Jaints, and even, in the earliejt examples, for the Blejfed Virgin Mary herfelf, as thofe in which they intercede for every departed Chrijtian. And an additional proof that the doctrine of the two Churches is not identical may be found in the fact that, in thofe liturgies which have held their ground among certain Latinizing portions of the Eajtern Church, the exprejjions in quejtion have been altered, fo as to become more confonant with Roman teaching ; and injtead of Supplicating for the repofe of the faints, they now ajk for their intercejjion. Our author endeavours to maintain the identity of belief be tween the two communions, by producing a pajfage or two in which the place of departed fouls is named Catharterion ; a fact which proves nothing in the world except (what no one will deny) that the Eajtern Church believes that departed fpirits, from the time of their feparation from the body till the day of judgment, acquire progrejjive degrees of holinefs, it may alfo be of happinefs, and may therefore be faid to pafs through various Sages of purification. The word Catharterion is of very rare ufe in Oriental books of devotion ; but were it the ejtablijhed phrafe, it would no more prove that the Greeks therefore held the Latin idea of purgatory, than their employment of the ex- prejjion metoufiofis proves them to hold the Latin doctrine of tranfubjlantiation. In the latter cafe, as is well known, the Eajtern Church has authoritatively declared that, while Jhe ufes the word as a convenient one, Jhe does not ufe it in the fcholajtic fenSe ; but firmly holding, and unalterably teaching, that the bread and wine are really, truly, and Subjtantially changed into the Body and Blood of our LORD, and are therefore to be adored, Jhe leaves the manner in which the change is wrought, as regards all Such quejtions as thoSe of accidents and Species, undefined. The other argument relied on by M. Pitzipios is taken from the indulgences, or moderations, as they are called (/iETpioTHTEs), given by the Eajtern prelates ; and more eSpecially that remark- Indulgences — Vampires. 269 able rite of the abfolution of the dead. A very early example of a Jimilar ufage occurs in the injlance of the Emprefs Eudoxia, the perfecutrefs of S. John Chryfoftom. The legend relates that the fepulchre of that princefs was miraculouSy Jhaken with an earthquake for thirty-five years after her death ; that when the relics of the Saint were tranSated, under Theodqfius the Younger, to Conjlantinople, that emperor defired the patriarch S. Produs to offer the liturgy for the repoSe of his mother ; and that when that prelate came to the words, " Peace to the people ! Peace to Eudoxia !" the trembling ofthe earth ceaSed, and never afterwards occurred. Other tales of a Jimilar character are to be found in Oriental hijlory, but they have no more to do with any belief in a Latin purgatory than our popular traditions of haunted houSes, or Spirits that " walk," prove our poor people to hold the Roman dogma. As the absolutions of the dead are explained by the bejl writers, they mean nothing more than a declaration to others either that the deceafed would have died in the communion of the Church, or with the open profejfion of repentance, had time and Space been allowed. For it is certain that prayers are alfo faid in the Eajt for thofe who are held to be lqjt (a/papiafx&ioi), and to have become, as the popular fuperjtition goes, " kata- khanades," " vrukolakai," or vampires, to the effect that it may pleaSe GOD that their bodies Jhould return to dujt ; it being held that, in the cafe of thoSe who have died under the ban of the Church, a part of their punifhment conSJls in the indijfolu- bility of their corpfe. We will now turn to another portion of our author's work. In its fecond portion he relates, at confiderable length, the acts of the Council of Florence, and expofes with fome ability the impojfibility of any general Council of the Eajt having been held at Conjlantinople Subsequently to that Synod, and pre- vioufly to the fall of the Byzantine empire, in which the act of reunion was folemnly repealed. Long before him, Lequien had proved that the acts of that pretended Council bore on their very face evident tokens of impqjlure. Thence our author argues that the reunion, having been formally accepted by the Eajt as well as the Wejl, is Jtill binding on both. But, in real truth, there was no necejjity for any fuch Eajtern Council to repudiate the union ; an union in which, under the miferable preffure of circumjlances, and under the hope of at any rate Jlaving off the fall of the imperial city, the Greeks gave up everything, and received nothing in return. It was received with one burjl of difapprobation throughout the whole ofthe Oriental communion ; and the hero of the day was then, and is Jtill, Mark of Ephefus, 270 The '¦'¦Eighth CEcumenical Council." the uncompromiSng opponent of Latinifm, and of the union. It is impojfible to think of the Council of Florence, which, with all its failures, was certainly a memorable ajfembly, without being Jtruck with the enormous confequences which fometimes hinge on apparently trivial circumjlances. Had the Eaftern prelates joined the Council of Bajle inftead of that of Ferrara, probably the whole Jtate of Chrijlendom would have been changed. Even Sngle-handed, the Fathers of Bajle had very nearly accomplifhed " the reformation of the Church, its head and members," and depofed Eugenius, as their predecejfors of Conjlance had depofed Gregory XII. and John XXII. If they fo nearly Succeeded when the balance of Papal power had re ceived Sucn an increaSe by the arrival of the Greeks, their SucceSs mujt have been abSolutely certain had that balance been thrown on their own jide. And to what remarkable conSe- quences might their own oppqfition to Ultramontanifm, Jlrength ened a thoufandfold as it would have been by the intermixture of Oriental prelates among them, have given rife in the future dejlinies of Europe and its future hijtory of the Church ! And this great queftion was Jblved — by what ? — by the fuperior fwiftnefs of the Papal galleys over thofe employed by the Council. Both commanders had orders to Jtnk> if they could, their rivals in the paffage ; and it was on the fuperior Jkill of Condolmieri, the Papal admiral, that the fate of Chrijlendom hung. One remarkable circumjlance connected with the Council is not generally known, and it would not have fuited our author's purpofe to mention. The firft edition of the Acts of the Synod that were publijhed entitled it the Eighth CEcumenical Council : the Church of Rome thus tacitly allowing that the Synods be tween the Second of Nicsea and that had no claim to the title of univerSal. * But although it is very true that no general Council of the Eajt did immediately repudiate the union,f our author forgets, or finds it convenient not to remember, that a general Oriental Council has been held Since, which completely affumes the Sepa ration of the two Churches. We refer, of courfe, to that of Bethlehem, in 1672, taken in connection with that of Jajfy, which immediately preceded it. Though feveral of the Fathers who ajjijted at each, including the patriarch Dqfitheus himfelf, were fufpected of Roman tendencies, nothing is more clear than * [See "The Hidory ofthe Council of Florence," trandated from the Rusf, [by Mr. Popoff. Matters, 1861.] f [At the fame time, the Eaftern patriarchs did, unitedly, before the fall of Conftantinople, repudiate the Council.] The Reiz Effendi on the Mixed Chalice. 27 1 that the whole fpirit of both Councils repudiated every idea of the reunion at Florence then exijting. It is only natural that a Uniat like our author Jhould make the mojt of the great corruptions and diforganization which un doubtedly exijl in the mutilated and difmembered Church of the Eajt. He dwells principally on two ; the fecular power — or, as he calls it, tyranny — exercifed by the Eaftern bijhops over thofe of their own rite, and the final appeal in fome eccleSiaJtical quejtions lying in a Mujfulman court. On the latter point, he tells a Jtory which, whether true or not, is at leajt amujing ; and if we tranSate the Vizier's court into the Privy Council, and the Armenians and Greeks into the Bijhop of Exeter v. Gorham, or Ditcher v. DeniSon, we may learn a uSeful lejfon for our felves. He writes : — " That is to Say, the Ottoman government (which cannot "judge any affairs upon other principles than thoSe of the " Koran) is the authority which ought to judge and decide in " final appeal, religious quejtions, and explain, define, and Solve " all the doubts and diScuJJions of the Eajtern patriarchs, when " they cannot agree among themSelves in the exerciSe of their " functions. Indeed, we have had a very Jtriking example of " this Sort of jurisdiction. About fifty years ago, the Clergy of " the Oriental rite, and thoSe of the Armenians, diSputed at Con- " Jtantinople, accufing each other of having corrupted the cuf- " toms of the Chrijtian religion. The former accuSed the latter " of not mixing water with the wine which they uSed in the " Holy Sacrament ; and the Armenians accuSed thoSe of the " Oriental rite becauSe they made uSe of it ; the difpute increaSed, " and at lajl, according to the exifting rules, the affair was brought " before the Reiz Effendi of that epoch. The Mujfulman " minijler, after having heard the complaints of the two parties, " pronounced the following fentence : — ' Wine is an impure liquor, " ' accurfed and forbidden by the Koran ; it ought not, therefore, " ' to be employed at all; why do you not ufe pure water?' " It will be well that we Jhould give a glance at the affairs of the Conjtantinopolitan Church immediately after the capture of the city by the Turks. The CEcumenical throne was then va cant, and Mahomet II. was at a lofs how to treat with the vajt body of Chrijlians which abounded in his new empire. He in quired for the patriarch, not knowing of the vacancy of the fee ; and on being apprifed of it, gave orders that the Chrijlians Jhould proceed, according to their ufual cujtom, to the choice of his fuccejfor. They obeyed, and the election fell on George Scholarius, who had dijtinguijhed himfelf at the Council of Florence by his promotion of the union, and who took the name 272 Conftantinople after 1453. of Gennadius. The Sultan refolved on invejling the patriarch elect, as the Chriftian emperors had done ; and, accordingly, feated on his throne, delivered the pajloral Jlaff to him, and a mantle, with the words pronounced in Greek, " The HOLY " TRINITY, which has given me the empire, elects thee, by me, " Archbijhop of Conjlantinople, New Rome, and CEcumenical " Patriarch." At the fame time, he gave him unlimited juris diction over the temporal as well as the Spiritual affairs of the members of his Church ; and, at the emperor's requejt, Genna dius drew up an epitome of the principles of the Chriftian reli gion, which he preSented to Mahomet. Now, Pitzipios argues that the union of Florence did bona fide SubSJl during the patri archate of this eccleSajlic ; that if he did not requejt his confir mation from the Pope, it was becaufe he feared to irritate the Sultan ; and that if, in his principles of the Chrijtian religion, he made no reference to the necejjity of communion with Rome, it was becaufe the Papal See was engaged in the mojl vigorous efforts for the re-ejtablijhment of the Byzantine empire ; as, for example, when Pius II. convoked a Council at Mantua for that purpofe in 1459, or when, three years earlier, the Turkijh army of 160,000 men had fuffered a difgraceful defeat from Hun- niades and the Papal MiJJionary S. John Capijtran. But there does not Jeem any reafon to regard Gennadius as any further a Roman partizan than as he might hope for Wejtern aid by pur- Suing a temporiSing policy ; and it is certain that Mark of EpheSus, the undaunted defender of the Oriental faith, would have denounced the new Patriarch as inclined to the Latin com munion, had Such been the caSe. To Gennadius Succeeded Ifi- dore II, who held the foe but' a very Jhort time ; to him Joa- faph I, furnamed Cocas, or Cufas, who, after various difputes with his Clergy, was banifhed by the Sultan ; and to him again, Mark I, furnamed Xylocarabes. Thefe four were legitimately and canonically elected as their predecejfors hadbeerr* but after that time began the Jyjtem of Smony, which has inflicted fo Se vere a wound on the discipline of the Church of Conjlantinople. M. Pitzipios relates the hijtory as a Latin ; but there is, unfor tunately, only too much truth in his narration : — In the year 1+67, a fimple monk of Trebizond, named Symeon, made ufe of fimony in the nomination of the patriarch. This villain had, in the court of the Sultan, fome friends among his countrymen who had embraced Iflamifm fince the taking of Conftantinople ; he fuceeeded, through their intervention, in buying the patriarchal fee, by offering to the government an annual tribute of 1,000 ducats; and, moreover, on condition of renouncing the penfion which the patriarchs had till then received from the public treafure. But the following year, Dionyfius, Bifhop of Philippopolis, en joying the protection of the Sultan's mother, increafed the patriarchal tri- Origin of Simoniacal EletJions to CEcumenical Throne. 273 bute to 2,000 ducats, and having caufed Symeon to be depofed, he became himfelf Patriarch of Condantinople. A Servian, named Raphael, a vulgar and diflipated man, who paffed his life in taverns and in other public places, found means of offering the government to add to the tribute of 2,000 ducats, a fum of 500 ducats, payable at one time, as a prefent for each new nomination ; and having caufed Dionyfius to be driven away, he occu pied, in his turn, the patriarchal fee of Condantinople. From this time, the annual tribute of the patriarch was fixed at 2,000 ducats, and 500 ducats as a prefent to the government for the nomination of each new patriarch. In the meantime, thefe wolves in fheep's clothing, druggling to feize upon the patriarchal dignity, in order to procure the means of fucking, like vam pires, the blood of thefe unfortunate Chriftians, foon caufed the annual tri bute of the patriarch to amount to 3,000 ducats, and 500 ducats prefent to the Ottoman government for each new nomination. Befides this fum, there were others alfo, much more confiderable, which they paid to the powers of the day, to the eunuchs of the palace, and the favourite women ; to the janiffaries, to the Jewifh bankers in favour with the Turks ; to the fervants of the great, and to all the moft vile intriguers who could favour in any way their efforts to occupy this eminent pod. The unhappy Chriftian people paid by their fufferings and their toils all thefe enormous fums to procure for themfelves tyrants and torturers. The patriarch, in concert with his Council, or Synod, endeavoured alfo to obtain the right of naming arbitrarily, and without obferving any of the Canons of the Church, all the bifhops, and even all the curates. The fame fydem of plunder was employed in the choice which he made of the fpiritual, at the fame time temporal padors, which this foi-difant chief of the Eaftern Church gave to this unfortunate flock. Neverthelefs, very often the bifhops found it more advantageous to purchafe their fee through the intervention of fome powerful perfon, or fome courtezan, than directly from the patriarch. Even the Turks were fo much druck by the infamous conduct of the patriarchs and higher clergy of Condantinople, that the Sultans no longer themfelves gave the new patriarch the irrveftiture with attributes of his dig nity. It was the Grand Vizier who fubfequently filled this office ; he caufed the new patriarch to be inveded before him with a cloak, recommended him to love and protect the people who were confided to him, to keep them faithful to the government, and to direct them like a true paftor. After this ceremony he difmiffed him, and the new patriarch returned to his refidence, accompanied by fome janiffaries. This ceremony is fcrupuloufly obferved to the prefent day. " The Ottoman government," fays our author, in a note, " deprived the patriarchs of Conjlantinople of the honour of in- " vejliture by the Sultan, at the ignominious death of Parthe- " nius III. in 1657." Would not any one think, taking this note in context with what has been quoted before, that it was on account of fome great crime on the part of the patriarch that this cujlom had been interrupted? The real fact being that Parthenius was mojl unjujtly accufed of a treafonable correspond ence with the TSar, Michael Theodorovitch, and, without any form of trial, was hung at the gate called Barnak-capi. In like manner, Some fourteen years before, Cyril Lucar had perijhed by the Sultan's order ; and in our own times a Jimilar tragedy was enacted, when the aged and venerable patriarch was hung in his T 274 Origin ofSimoniacal Elections to CEcumenical Throne. epifcopal robes at the door of his own houfe in 1 821, on occa- Son of the Greek war of liberation. It is not, then, to be wondered at, that, expofed to depofition as an ordinary punijhment, and occasionally in danger of death itjelf, CEcumenical patriarchs Jhould have exhibited a blind foh- Serviency to the will of their Mahometan lords. Add to which, that there came down to them, from the times of the Byzantine empire, as Jlrong a tradition of pajjive obedience and non-reSS- tance as the non-jurors inherited from their predecejfors, the divines of the Stuarts. Neverthelefs, there have been noble ex amples of refolute oppqfition to the will of the Sultan ; and not the leajt remarkable of thefe occurred at the beginning of the Rujfian war. At that time, when there was conSderable fear of a Chrijtian outbreak in Conjlantinople, and throughout Turkey in Europe, — an outbreak which would beyond meaSure (on the modern principle of non-interference) have perplexed the allies, — it alfo happened that a practical difference had arifen, as we have feen, between the Church of Conjlantinople and that of RuJJia on the validity of Latin baptiSm. The Turkijh minijtry, availing itjelf adroitly ofthe diSpute, and not, we fear, unSeconded by the influence of Lord Stratford de Redclyffe, propoSed to the then patriarch, Anthimus, to ijfue a formal declaration that RuJJia had fevered itfelf from the orthodox Church, and that the religion for which fhe profejfed to be fighting was not the religion of Conftantinople. " No," Said Anthimus, " I am " ready, if need be, to lay down the patriarchate, but Such a de- " claration I will never make." And his conduct is deServing of the higher commendation, becauSe it is well known that Con jlantinople has always regarded, firft the patriarchate of Mofcow, and, fubfequently, the holy governing Synod of all the Rujfias, with Some natural degree of jealoufy. How far this boldneSs of His HolineSs was remembered by thoSe whom it offended, and led to his depqSition, is a different quejtion. At the Same time it cannot be denied that the Jyjlem of the Pefcefium, the gratuity demanded by the Sublime Porte at the nomination of every patriarch, has led to the mojl difajtrous confequences. Thofe who have not freely received have in their turn been unwilling freely to give. And making all allowance for the exaggeration of the picture which Pitzipios draws, here again, alfo, we mujt confefs there is too much truth in the follow ing picture : — " The metropolitans of Chalcedon, EpheSus, Derki, Hera- " clia, Cyzicus, and Nicomedia, are of the number of the eight " metropolitans who are members by right of the Supreme " Council or Holy Synod of the patriarchate of Conjlantinople. Holy Patriarchal Synod. 275 " They have in their hands the adminijtration of all the Church " of the Oriental rite in Turkey, the funds of the general com- " munity of Chrijlians of this rite, and that of the provinces of " the fame rite, inhabitants of the Ottoman empire ; they only " can be Ephori, or agents, of all the other bifhoprics of the " provinces of Turkey which belong to the jurisdiction of the " Church of Conjlantinople ; they only can alfo eftablifh banks, " called by them kpoqixeu xacraal, give letters of exchange, and " tranfact other Smilar bqSnefs of a banker, with their clients, " clergy, people, Jews, and foreign merchants of every nation. " They have alfo by diftinction the qualification of Peers and " Senators, or Primates (iVoSwo^oi tea ye^orcm;), and the title of " o-ifiaa-fuonanoe, which is confidered equal to that ofthe Eminence " of the Cardinals of the Church of Rome. Thefe metropoli- " tans had anciently thefe high ranks and privileges, (which have " been for this reafon afterwards confirmed by tbe Sublime " Porte, on the foundation of a regulation propofed by the " Patriarch Samuel in 1740,) becaufe their fees were formerly " illujtrious cities, or chief towns of great provinces. But now " Chalcedon, Ephefus, Derki, Heraclia, Cyzicus, and Nicome- " dia, on account of political changes, are nothing more than " villages, or little hamlets. Now, if the principle is admitted, " that the political change of a country ought to affect the hier- " archical order of its eccleSaftical foe, the above-mentioned fox. " eminent bifhoprics ought, Since the decay of the cities of their " own Sees, to give up their Superior rights, as well as their titles " and privileges, to the Bijhops of Smyrna, Candia, Thejfalo- " nica, Joannina, Chios, Samos, Rhodes, Mitylene, and thofe " other cities which are the mojl illujtrious and the mojl populous " of the exifting cities of the Eajt. Neverthelefs, the bijhops " of thefe actually great and illujtrious cities only reckon in the " hierarchical order (which is acted upon in the prefent day in " the Church of Conftantinople,) fifteen, twenty, and thirty " degrees below the above-mentioned privileged eminent metro- " politans, although the fees of the latter are no more than " villages. They preferve, however, intact and entire, all their " ancient rights and privileges, becaufe the Church of Conjtanti- " nople acknowledges and Jupports the immutable principle that " things divine are not to be regulated according to the changes of " things human." Or again : — " This fund was firjt created to provide for the fines which " the local authorities, and more often private MuJJulmans, ex- " acted in the time, of the Janiffaries, from indigent Chrijlians 276 Commiffion of Debts. " under various pretexts. They are of two different kinds : the " fund of the general community of all Chrijlians of the Oriental " rite in the Ottoman empire, and the fund of the provinces of " Chrijtains of the fame rite, which was created alfo for the fame " end. Thefe funds are both adminijlered by thefe privileged " metropolitans, and fome of the laity, chofen from among the " old fervants of their Eminences. Thefe individuals form a " fort of band of robbers, called by courtefy, ' Commiffion for " the debts ofthe National Community!' The capital of thefe " funds is formed of fums, greater or fmaller, efpecially the fund " of the general community, contributed by all the Chrijlians of " the Ottoman empire, under the titles of legacies, gratifications, " aids, fines, &c, and loans which their Eminences, and even " the bifhops of the provinces, make in the name of the com- " munity and of the provinces. The people are refponfible for " the extinction of this debt : their Eminences alfo would render " them an exact account of the employment of the enormous " fums which fell into their hands, as well as of thofe which they " borrow, if unfortunately, and through the ordinary malevolence " of the devil, the flames of various conflagrations did not de- " vour from time to time all the archives ofthe Commiffion, and " if prudence did not oblige thefe excellent pajlors never to mark " in the documents of the Commiffion either the names of the " different Mujfulmans to whom they continually give conSder- " able Sums as a preSent, or the circumjlances in which thejepre- " Sents are given. What, then, do thefe good people know of " the dejlination of the Sums which they offer, and of thefe " which are borrowed at their expenSe, and which one day they " will have to pay a Second time for the extinction of that debt ? " All that the people know of this debt is, that in 1830 it " amounted to the jum of 400,000 piajtres, and that Snce that " time till the year 1851, though there no longer exijted in " Turkey either Janiffaries or pecuniary fines on the part of the " local authorities, or of private Mujfulmans, the fum of this " debt fuddenly rofe to the extraordinary amount of 7,000,000 " piajtres ! ! ! Doubtlefs, it is not to jiich adminijtrators that " the LORD will fay — ' Well done, good and faithful fervant ; " 'thou hajl been faithful over a few things, I will make thee ruler " ' over many things: enter thou into the joy of thy LORD.' " "The aforefaid eight eminent metropolitans have Jhared " among themfelves for about Sxty years the fuperintendence " and the protection of the other 134 bijhops of the provinces, " of which they call themfelves Ephori. The number of the " bijhops of the provinces that each metropolitan Ephor has " under his fuperintendence, or efpecial but official protection, is The Future Union. 277 « very variable. It is not regulated by any relation or propor- " tion ; it depends absolutely on the Jkill and addreSs of the " metropolitan Ephor, or the temporal influence of the protector, " or ajfociate of this Ephor, who is always one of the lay Chrif- " tians in favour with the Ottoman Porte. Thus, there are " Ephori who have had at certain times a clientage of from " thirty to forty bijhops. TheSe metropolitan Ephori alone have " the right of forming the above-mentioned banks. Each has " his Ephoric funds. The capital of theSe funds is compoSed of " the pence of widows and orphans, and others of the people, " from whom their Eminences borrow." The lajl portion of our author's work is devoted to a con- Jideration of the pojjibility and practicability of a union between the two Churches. He lays down three preliminaries as necef- fary to fuch an end. The firft is, a clearing up of the abfurd mijtakes which exijl on the one Sde and on the other with refpect to the Communion ; the fecond, the complete emancipation of Eajlern Chrijlians from the temporal power of the Patriarch of Conjlantinople ; the third, the re-adjujtment of the hierarchical fyftem of the Eajt in agreement with the requirements of the prefent age. It is very eajy to fee one Sde of any quejtion. Our author forgets to take into confideration the re-adjujtment ofthe Wejtern fyftem, at leajl equally necejfary before any true union can be realized. For conSider : let us imagine, for one moment, that a doctrinal union between the two Churches were to-morrow to take place ; how would Rome find herSelf Stuated with reSpect to the patriarchal Syjlem, which the Orientals regard as the baSs of the whole government of the Church ? In the firjt place, Antipatriarchs of Conjlantinople, Alexandria, Antioch, and Jerufalem, peonages whoSe chief function appears to be to Jwell the ranks of procefjions at Rome, or to figure with the greater lujtre as cenfors of books. Here is a difficulty to begin with ; but this is only the commencement. Next, having already a Roman Patriarch of Antioch, we have alfo a Roman Patriarch of the Jacobites, a Roman Patriarch of the Nejtorians, and, beSdes all this, a Spanijh eccleSiajtic with the title of Patriarch of the Indies ; and add to theSe four, a Patriarch of the Maron- ites. All theSe are recognized and dijlinct officials, whofe functions have merely had their rife in that piecemeal fyftem of profelytifm which the Roman mijfionaries have adopted. Surely, before it could Be expected that the orthodox Patriarch of Antioch could come into the communion of Rome, thefe other pretenders to his fee mujl be fwept away and abolijhed. Add to this, the further complication of the Patriarchs of Venice and 278 Eaftern Rights and Liturgies. Lijbon — titles which naturally, and indeed rightly, would give the deepejt offence to the Oriental Church. It is all very well for M. Pitzipios, and fuch as he, to point out the Eajtern re forms which would be necejfary before any union could take place ; but it is equally natural that Oriental divines Jhould have their eyes open to the crying abufes of the Roman hier archical fyftem in the Eajt, and Jhould Set down theSe as their preliminaries for the intercommunion of the Churches. Then, with reSpect to Eajtern rites and liturgies. We will give our author the advantage of excujing what he conSders the faults of Rome in this refpect in his own words. It is true that, for fome time, circumftances arifing from the anomalous date of the Eaftern Chriftians, have caufed the unchangeable fyftem of the Church to be mixed up with the different manners of acting of fome Ca tholic miffionaries in thefe countries, and have occafioned the wifh of draw ing the Orientals to the Latin rite, to be attributed to the Church of Rome. The clergy of Conftantinople, profiting by the temporal power which the Ottoman government had conceded to them, fince the fall of the Byzantine empire, over all Chriftians ofthe Oriental rite, fubjects of the Sublime Porte, fraudulently fufpended the continuation of the union of the Churches, ac complifhed by the act of the Council of Florence, and infenfibly led thefe poor Chriftians into a new fchifm, unjuftifiable and impofed by force. Then the Church of Rome, as foon as circumftances allowed her to do fo, def- patched, as it was her duty to do, miffionaries, whofe talk was to preach and endeavour to re-eftablifh in the Eaft the union of the Churches, con formably to the act of the Council of Florence, fraudulently fufpended. But the miffionaries delegated tp the Ead by the Holy See for the purpofe of bringing back thefe people to the unity of the Church, and efpecially thofe who, animated by zeal for the faith, took upon themfelves fuch a charitable and important tafk, have not all followed the line of conduct which the Church had traced out for them, and from which fhe herfelf has not for one moment deviated. Inftead, therefore, of preaching to thefe Eaftern Chrif tians the re-union of the Church, without attacking their cudoms and rites, which the Catholic Church has always refpected, feveral of thefe miffion aries, carried away by a zeal without knowledge, thought it their duty to convert thefe Chridians to the Latin rite. It is exactly the conduct of thefe miffionaries, fo praifeworthy, neverthelefs, for their zeal, which increafed the antipathies of Oriental Chriftians againft the Church of Rome, fince thefe miffionaries, without underflanding it, and without defiring it, kindled the fire of difcord and the hatred of the maffes againft the Holy See, and rather ferved the interefts of the clergy of Condantinople than thofe of the Church. For thefe clergy, having bafed the confolidation of their fchifm folely upon this hatred of the Eadern Chridians againft the Holy See, ap plauded this miftake of the miffionaries ! They profited admirably from this vicious manner of feeking for the re-efiablifliment of the union, and made the people believe that it was the aim of Rome to dedroy the Eaftern rite. Neverthelefs, though fhe has fuffered all the confequences, the Church of Rome cannot be accufed of, nor confidered refponfible for, a fyftem which fhe has never tolerated, but, on the contrary, 'has always authentically dis approved of and condemned in all her official acts. Never has the Holy See, nor the Propaganda, which is her only official organ, given to any one the miffion of converting the Eadern Chridians to the Latin rite. Rome againft National Liturgies. 279 This, thanks to the Superior ecclejiajtical knowledge of modern times, is true to a certain extent. But never let it be forgotten that the Same Rome which abolijhed the early Gallican liturgies — which crufhed the Mozarabic rite till thoSe of that Jyjlem can be numbered by hundreds — which, at the Englifh Reformation, refuSed to tolerate the Sarum and York books — which is now extirpating in France the national offices of the Seventeenth and eighteenth centuries, — would have, had it lain in her power, de- Jtroyed, with equal readineSs, the venerable liturgies of the Eajt. One of her mojt zealous miffionaries, and, fpite of all his faults, a true-hearted and excellent man, Menezes, Archbijhop of Goa, fo completely extirpated the rites of one of the mojt ancient Churches in the world — the Chrijlians of S. Thomas — that they are now abfolutely unknown. Of him it is recorded that, hold ing all their ordinations as invalid, becauSe not performed accord ing to the Roman ritual, he cauSed thoSe priejts who adhered to him to be re-ordained ; and then, becauSe Some mijtake had oc curred in the details of the ceremony, to be ordained over again the third time. Every one knows — and no one complains more bitterly than Renaudot — that the Roman reviSons of Eaftern liturgies make them abSolutely worthleSs ; and that the changes wrought in the Syrian and Armenian offices have rendered them utterly unlike their original Selves. If any one deSres to know the view which the more intellectual portion of the Eajtern Church takes, both of its own pqfition, and of that of the " two Wejtern Communions," namely, Ro- maniSm and ProteJtantiSm, it cannot better be learnt than in that mojl able pamphlet to which we have already directed the atten tion of our readers, and which Jtands third on our lift. There it will be feen that, jujl as a Protejlant eye can fee no difference between Romanifm and Orientalifm, fo an Eaftern eye can dif- cover no ejfential difcrepancy between the Latin and the Pro tejlant Communions ; regarding both as the religions of intellect, not of faith ; both as the mere development, though it may be in different directions, of rationaliSm. To an Oriental, the Sub stitution of affiifion for immerSon in baptifm differs only in de gree, not in kind, from the procrastination of that Sacrament, as among Anabaptijls, or its abfolute rejection, as among Quakers. The Eajlerns can fee no ejfential difference between the denial of the chalice to the laity, the refufal of confirmation and com munion to infants, and the utter rejection of every pretence at apqjtolic ordination, which is the badge of fo many dijfenting bodies. It mujl be confejfed, that one remarkable feature of the Eajtern fyjtem is the check which it holds — and which Rome is perfectly 2 8 o Non-exiftence of Rationalifm. unable to hold— on rationalifm. Our author relates, at fome length, one of the mojt remarkable injtances of its propagation. Theophilus Cai'ry, pried of the Eadern Church, native of Andros, a man of great learning and exemplary morality, had, after the Greek revolution, travelled over all the cities of Europe, where there were any Chridians of his rite, and made a rich collection for edablifhing, in Greece, a fchooj dedined for the education of the orphan and indigent children of that nation. He founded it at Andros, in 1 8 34, under the name of the Injtitution for Orphans. The order, good morals, and progrefs which the pupils made in this fchool, attracted thither a great number of young people from Greece and Turkey. Cai'ry, either from unmeafured ambition, or for fome political end, or from fome other motive, then undertook to introduce into the Ead a new religion, under the name of Cairifm, which was nothing elfe but the fydem of the Deids, modified by fome innovations of his own. In fhort, he fucceeded in attracting to this new religion, not only all the pupils of his fchool, but alfo almod all the inhabitants of Andros, and even a great part of the curates of the villages, and a large number of the inhabitants of the neighbouring idands. The pupils of this fchool, going to pafs their holidays with their parents, or returning to their country after having finifhed their ftudies, pro pagated everywhere the new religion, and in lefs than fix years Cairifm ex tended immenfely in Turkey and in Greece. The Government in Greece, on the one fide, and the Patriarchate in Turkey on the other, put everything into motion to prevent its propagation. But, notwithftanding their perfe- vering efforts, the committees of Cairifm exift to the prefent day in the Eaft, and work, although in fecret, with the greateft activity. Cai'ry was arretted for the laft time in Greece in 1 8 5 1 , for teaching religious principles for bidden by the laws of the country. Notwithftanding the powerful oppofition of his partizans, the government caufed him to be tried. He was condemned by the tribunals to feven years' imprifonment. He died in prifon at the age of eighty-two years, fome days after his condemnation. Our author does not relate — perhaps becaufe it would not have Jlrengthened his pqfition — the fublime manner in which this deijt was compelled to unmajk himfelf. Called before an ajfem bly of the prelates of Greece, he had prepared a long and fo- phijtical fpeech, in which he had endeavoured to blind the eyes of his judges to his real dejigns. " We are perfectly ready," Said the preSdent of the ajfembly, " to hear anything whjch you " can allege on your own behalf, and to give you every advan- " tage which you may fairly claim. But we are bijhops, and " you are a priejl of the holy Eajtern Church. Before, there- " fore, we proceed further, we Jhould wijh you to repeat to us " the Creed of Nicaea." "With all my heart," faid Cai'ry; and he was about to begin, when the preSdent again Jt°PPed him. " Stay," he Said ; " that which you are now about to re- " peat with your lips you of courSe believe in your heart : and " in that fonfo only my brethren and myfelf will hear you." " Why," returned Cai'ry, " in that cafe — I — in that cafe — per- " haps it would be better that you Jhould hear my apology, and " then I am ready to repeat anything that you may defire." Confternation of Ca'iry. 281 " You will repeat the Creed of Nicaea," returned the preSdent, " as that which you yourSelf hold, or you will not be heard at " all." " I cannot do that," replied Cai'ry ; " but I will defend " mySelf, if you will allow me." And on his refufal to take this watchword of the Church in his own lips, this unhappy man was condemned without further ceremony. From the brief account, then, which we have given of its con tents, our readers will fee that we confider our author's work — awkward as is its arrangement, and barbarous as is its language — well worthy of their perufal. But it is not by publications fuch as thefe, where the one Sde is to gain, and the other to furrender, all, that the real caufe of union will be promoted. It is of no ufe to tell us that the act of the Council of Florence has never been formally refcinded ; nor that — another argument of our author's— till the treaty of Munfter, the Pope was recognized by European diplomacy as the chief of all baptized Chrijlians. And the work of a convert will always fare ill with the com munion from whom he has been converted : to them it will be the compqfition of an apqftate, and, in the very nature of things, is Sure to be written with unnecejfary bitterneSs. We never have been, we never will be, advocates of that Syjlem which would regard the Englijh Church as perfection. But, neverthe lefs, it does feem as if, in the infcrutable providence of GOD, a way were open to us to take the lead in that reconciliation of Chrijlendom, which we can hardly hope to fee, but which thofe who come after us certainly will. " Show Thy fervants Thy work, and their children Thy glory." Once before, at all events, Britijh bijhops have trembled on the verge of a recon ciliation with the Eajt. Once before, negotiations were far ad vanced between the Englijh and Gallican churches. In treating with the Eajt, we come with no pretenfions of fuperiority, with no claims to domination ; we come, free from many of the Jlumbling-blocks which Latin Chrijtianity prefents to their eyes — purgatory, indulgences, the denial of the cup to the laity, azymes ; and in two of the liturgies out of the three branches of our communion, the Scotch and the American, we approxi mate very clofely ; we are identical, on all ejfential points, with thofe of S. Chryfoftom and S. Bafil. The quejtion of a married clergy would be no Jtumbling-block to the Orientals : and even our acknowledged faults, our miSerable EraJtianiSm and depend ence on Sate tribunals, would not fo much Jhock thoSe who are accujlomed to the Supremacy of the TSar at S. Peterjburgh, or of the Sultan at Conjlantinople. We hear much of the prqfelytiSm exercifed by Rome in the Eajt, and of her great fuccefs in bringing over converts to her- 282 Projelytifm on Both Sides. felf. It may be very much doubted whether the lofs of the Uniat Church in Rujfia has not more than counterbalanced all the gain which, whether among individuals or fcattered parijhes, the Papal See has made during the lajt century. It is well known that the Armenians have a greater readinefs for recon ciliation with Rome than any other communion of Oriental Chriftians. Yet according to the account of Roman mijfiona ries, during the lajt one hundred and fifty years, 200,000 is the outjide limit of converts. It mujt afTo be remembered, that befides the great event of 1839, a perpetual prqfelytiSm is carried on on the other Side, and that the reSults of the two depend rather on political than on religious influence ; much more on the pre ponderance of France or RuJJia than on the zeal of Latin or Greek miffionaries. Add to this, the paralyfed Jtate of the Roman church in Greece, its bondage and Eraftianifm, Snce the time ofthe infamous Siezenjtrevitch, in RuJJia, and the degraded Jtate to which the Unia had been reduced in Poland, where Uniat and ferf, noble and Catholic (that is, not merely of the Roman Church, but of the Latin rite) were convertible terms. In RuJJia, then, in Greece, in the Principalities, and in the Oriental communion of the fouth-eajtern AuSrian empire, the EaSern Church may be conSidered to be gaining ground upon her weSern rival. But at Conjlantinople itSelf, in ASa Minor, and, above all, in Palejtine, the Sate of things is reverSed, and there Rome reaps a plentiful harvejl, as well from the ortho dox as from Armenians, Jacobites, and Nejtorians. Although it is Scarcely to be expected in our time, yet there can be but one concluSon to this miSerable Jtate of disruption and laceration ; the one remedy, which moderate Latins, like the Abbe Michon, have propoSed, which moderate Orientals, Such as his late HolineSs, Methodius of Antioch, would accept, a free and legitimate CEcumenical Council ; not a council in which, like that of Florence, the extreme political dijlreSs of one party would oblige them to accept any conditions from the other, but the meeting of equals on an equality, and the Settlement of differences, not by autocratic influence, whether Secular or reli gious, but after a full and fair diScuffion, and by an unbiajfed deciSon. So, and So only, may we hope that that blejfed pro phecy will be fulfilled — " The envy alfo of Ephraim Jhall depart, " and the adversaries of Judah Jhall be cut off; Ephraim Jhall " not envy Judah, and Judah Jhall not vex Ephraim ; but they "Jhall fly upon the Jhoulders of the Philijtines, they Jhall lay " their hands upon Edom and Moab, and the children of Ammon "Jhall obey them." X. THE LAW OF PRIMATES AND METROPOLITANS. T is curious to obfervehowtheincreaSngjlrength and wide fpread ofthe Englijh Church has made fome quejtions of immediately prejjing import ance, which, fifty years ago, would only have had an antiquarian interejl- Had any one, — in the days, fay, when the Edinburgh and Quarterly Reviews were firjt fet up, — fat down to furnijh a paper to either of them on the nature and extent of metropolitical jurifdiction, he would have known that he was only writing it for thofe who took an interejl in Ecclefiaftical antiquities, and that the So-called practical man, whether concerned with the politics of the State or the Church, would paSs it by. The caSe is now widely altered. The authority of the metropolitans over their Suffragans is a Subject which mujl Jhortly be Settled in Some way or other ; and the right or wrong Settlement of which will further, or will re tard, the welfare ofthe Englijh Church and its various branches, more than almojl any other that can be named. Up to the beginning of the preSent century, what was the caSe with regard to our foreign pojfejjions ? When we had diScovered, too late, that the want of a national EpiScopate had been one of the cauSes which brought about the Separation of the United States from the Britijh Crown, we planted a Bijhopric in Canada. The enormouSy increaSng interejts of India at length Jhamed us into fending a bijhop to Calcutta. But with thofe two ex ceptions all our foreign dependencies were, or were juppofed to be, under the jurifdiction of the Bifhop of London. Truly, when one looks back to that time, and compares the then with the prefent Jtate of the Englijh Church, it is enough to make us 284 Primacy of Canterbury. exclaim, " This is the LORD'S doing, and it is marvellous in our eyes." The poor little " United Church of England and Ireland," out of communion with Scotland, out of communion with America, with only its two foreign bijhops :-that on the one Side. On the other, the Englijh Church now, with its Scotch SJler and American daughter, the latter outnumbering in its EpiScopate the mother, and the colonial churches in all parts of the world increaSng in a ratio to which pajt EccleSaJtical hijlory affords no parallel. In thofe old times what was the Metropolitical Jyjtem as regards ourfelves ? At one period, — for nearly thirty years, eight metro politans held rule in great Britain. The two of England, Can terbury and York ; the four of Ireland, Armagh, Dublin, Tuam, and Cajhel ; the two of Scotland, S. Andrew's and Glafgow. The accejfion of William of Orange abolijhed the two lajt. Tuam and Cajhel fell before Lord Stanley's Spoliation bill. But, " Injtead of thy fathers thou Jhalt have children, whom thou mayeS make princes in all lands." And behold, we have already four, and ought to have five new metropolitans. Calcutta for India, Capetown for South Africa, Sydney for AuSralia ; New Zealand ; thofe we have already gained. It is clearly necejfary that Canada Jhould have its own metropolitan ; and furely the WeS Indies are important enough to have a metropolitan of their own. The quejtion, then, which will foon have to be folved, is this : Do thefe new metropolitans owe any obedience whatever to the See of Canterbury? If fo, what are its limits ? In cafe — which is not only within the limits of pojjibility, but far within thofe of probability — that Aujtralia Jhould fome day contain within itfelf five or jix inde pendent republics, united only by good-will and Anglo-Saxon blood with England, — and we may make the fame fuppqfition with regard to Canada, — and how Jhould we Jtand in an eccle- Siajlical point of view then ? Notice further this : that while the primacy of Canterbury is almoft, and that of York entirely, a dead letter, in the new metropolitanates the primatial power is a living and moving thing. The Bijhop of Calcutta is bound to viSt, metropoliti- cally, the dioceSes of his Suffragans once in three years ; and, in order to do jo with the utmojt freedom, he is in the habit, when entering the dioceSe of his Suffragans, of Suspending the inferior bijhop from all authority during his viSitation. AlSo we mujt notice that, in conSequence of their being unjhackled by the State, the colonial dioceSes, with their independent Synods, with, in Canada, their free election of bijhops, and with their further removal from the Seat of political government, are Sure to out- Patriarchates and Exarchates. 285 Jlrip the Mother Church in energy and progreSs. The two quejtions then, are : " What authority has the Colonial Metro politan over his Suffragans ?" and, " What authority has the Archbijhop of Canterbury over him ?" Now we will go back to the pajtj and jee what we can learn from that. It is not worth while to carry our invejtigations earlier than the fourth century ; becaufj, till the Church was at external peace, it was hardly at liberty to attend to its internal organization. Look, then, at this organization as it exijled after the Second CEcumenical Council. In the time of S. Ambrofe, and S. Auguftine, and S. Jerome, what was it ? And firjt we have the three great patriarchates, though not as yet known by that name ; Rome, Alexandria, Antioch. Next to them in pqfition, though far inferior in power, Jerufalem. Next came the three exarchates ; Ephefus, with the dioceSe of ASa, and twelve provinces ; Caefarea, with the dioceSe of Pontus, and thirteen provinces ; Heraclea, with the dioceSe of Thrace, and fox provinces. Next again to theSe came the primates of Thejfalonica, Carthage, and Milan. Now let us fee of what Sze were the metropolitical provinces which made up thefe patri archates and exarchates ; and as ASa Minor was then the garden of the Church, let us take that for our example. And firjt look at the diocefe at Pontus. The firft of its metropoles was that of Cappadocia, afterwards divided into three, but at this time one eccleSajlical province. This was fomething more than 330 miles in its greatejl length, and 220^ in its greatejl breadth. Truly an enormous province, and with Sngularly few bijhops. In this vajt province we know but of fifteen Sees ; each of which mujl therefore have been conSderably larger than Englijh bifhop rics of the prefent day. The next province was Armenia, afterwards in like manner divided into two, with its eighteen bijhoprics. Then we come to Galatia, alfo fubfequently divided into two ; about 220 miles in length, by half that dif- tance in breadth. Here we have nineteen bijhoprics. Next comes the province of Pontus Polemoniacus, with eight bifhop rics, and about two-thirds the foze of Galatia. Next to this Helenopontus, with eight bijhops alfo. After this we come to Paphlagonia, with Gangra for its metropolis. This, lefs in Sze than the other, had fox bijhops. Bithynia, afterwards Jplit into three, holds the next place, with its metropolis Nicomedia ; and could boajt as many as thirty bijhops. Thefe compofe the Pontic diocefe ; a total of feven, afterwards thirteen, provinces, and one hundred and four bifhops. If we go on to the ASatic diocefe, very much the fuperior of the others in wealth and population, we Jhall find the number 286 Votes of Metropolitans. of bijhoprics increaSe in the Same proportion. The province of ASa, which included nearly Lydia and Myfia, had forty-three bijhops. HelleSpontus, under Cyzicum, had Seventeen. Phry gia, afterwards divided into two, had under the metropolis of Laodicea no leSs than Sxty-two. Lydia, under Sardis, only a part of the Secular province of that name, had twenty-fix. Little Caria, under Miletus, had affo twenty-Six. The Scattered Cyclades, under Rhodes, had nineteen. Lycia, the Smallejl of the provinces, about fifty-five miles in breadth by Sxty m length, that is, not half as big again as Sujfex, had no lefs than thirty-two bijhops. Pamphylia, under Side, had thirty- feven. PiSdia, under Antioch, alfo a fmall province, twenty- five. And lajtly, Lycaonia had eighteen. This gives a total for the ASatic dioceSe of more than three hundred bijhops ; a number exceeding all thoSe of Roman Catholic Europe, Italy excepted. Now at that early period we find the metropolitan exerciSng a veto on the election of a bijhop, in S°me cafes apparently alone, in Some acting with a Synod of the com-provincials. The twelfth canon of Laodicea Speaks very plainly ; " Bijhops are " not to be injlituted without the conSent ofthe metropolitans and " of the neighbouring bifhops," — by which lajl exprejjion we un derjland the fuffragans of the Same province. But the Council of Antioch is the fullefl in its Canons with refpect to the duties and rights of a metropolitan. The ninth canon forbids that anything of great moment be undertaken without his fanction ; he is to be the mover of all that goes on in the diocefe ; no bijhop is to viSt the Court without his metropolitan's leave. That of Sardica fays much the fame thing ; while that in Trullo plainly lays down the rule that the Civil is alfo to be the Eccle- Saftical metropolis. And it cannot be doubted that this was a very prudent regulation. The Pro-conSul, or Prefect, or Count, or by whatever other name he might be called, concentrating the civil power in a city which only poffeJSed an ordinary bijhop, would have been apt to overwhelm the Church with EraJlianiSm : by the precaution taken, the Church concentrated her Srength on the fame place, and met the civil authority on more equal grounds. It is worth while conSdering whether in this country, from the very beginning, the neglect of that rule has not been attended with dijajtrous confequences. The pofition of our metropolitans in cities which, but for them, would be perfectly inSgnificant, has left the Church at a disadvantage in connection with the Secular power. So greatly was the inconvenience of a Similar arrangement felt in France, that Paris, after long re maining Suffragan to the metropolitan of Sens, at length obtained Power of Metropolitans over Suffragans. 287 her own archbifhop : who naturally, though not officially, has ever fince been conSdered one of the higheS ecdeSaJtics in the kingdom. The miSerable Sate of Spain we all know ; and there Madrid, far from being the Seat of a metropolitan, has not even a bijhop. The caSe was the Same in Scotland, where the Primate was put away into a corner of the kingdom, if not very- far from the civil metropolis, at leajt in a place not to be got at without extreme inconvenience and difficulty ; nor had Edin burgh a bijhop till the time of Charles I. Ireland was better off ; Snce if Armagh were primate, the Metropolitan of Dublin took precedence at leajt of the others. We may notice that it was in the fifth century that metropolitans attained their highejl power. At that time they were not over-balanced by the abso lute Supremacy of the patriarchates. The three exarchs hardly claimed much authority : Antioch had fo vajl a dioceSe, that its further metropolitans were neceJSarily pretty well autocephalous : Alexandria was the only metropolis of Egypt : the primate of Carthage exerciSed no very great control over the other metro politans, as of Numidia and Mauritania. We mujl not forget to notice, that in Africa that canon of Antioch was never ob- Served. There the metropolis of each province was not fixed ; the eldejl or moft influential bijhop exerciSed the functions of metropolitan. The twenty-eighth canon of the third Council of Carthage forbids the bijhops of each province to croSs the Sea without the leave of the primes fedis Epifcopus. Let us draw lejfons for ourfelves as we go along. Surely it would be well if that canon were re-enacted for our colonial churches. The bijhops of the fuffragan Sees there Seem to have the mojt Sngular vocation for being in England. In fact, judging from the proceedings of many of them, one Jhould imagine that they had been conSecrated prelates abroad, merely that they might preach charity fermons with greater emphaSis at home. And beSides the harm which the lengthened abSence of the dioceSan mujl effect among his own people, there is a Serious quejtion arifmg out of this very fubject. It may very well happen that the prefence of every bijhop in the province, who is capable of travelling, may be necejfary for the confecration of a new prelate. Either from objecting to an increafe of the Epifcopate, or from perSonal diSike to the newly appointed bijhop, a Suffragan takes himSelf off, and renders the conSecra- tion impojfible. A metropolitan Surely ought to have the power of Saying, " Go afterwards if you will, but at all events I will have you Jtay for this office." If we go on in the fifth century, we Jhall find its concluSon dijtinguijhed by an endeavour in the Wejlern Church, among 288 Power of Metropolitans over Suffragans. the greater metropolitans, to become primates. There Surely never was a more vague authority than that which this much coveted office beSowed ; and the abSolute titularity into which it Sank before long, would almojl Seem abSurd if we were not So uSed to it. It Served, however, as one of the many Jlepping- Jtones by which Rome attained to her preSent exaltation. In the fifth century the primacy of any kingdom was little more than the attachment of the Legantine office to its holder. At this time Seville was, beyond all doubt, the primatial jee of Spain. And how does S. Simplicius of Rome write to S. Zeno in 482 ? " We have thought it fitting to Support thee with the " vicarial authority of our foe, in order that, propped by its " Jtrength, thou mayejl in no wiSe permit the decrees of apof- " tolical injtitution, or the bounds of the holy fathers, to be " violated." And thirty-five years later, S. Hormifdas, writing to Sallujt, Bijhop of the Same jee, — it is the twenty-Sxth epjSle of that Pope, — appoints him his vicar through Baetica, the modern AndalqSa, and LuStania, which was then nearly con terminous with the kingdom of Portugal. He does jo, he Says, for the better observation of canons and eccleSajtical diScipline : but then, there is a "Salvis privilegiis quae metropolitanis epiS- copis detulit antiquitas." But then we find the Same Pope in the Same year appointing John of Tarragona his vicar over the rejl of Spain. Seville, however, obtained the primacy over that jee aljo ; for S. Leander, in the Third Council of Toledo, — he that drew up the firS rough draft of the Mozarabic Office, — took precedence of the other archbiShops : and fo, at a later period, S. Ifidore of Seville preSded at the Fourth Council of Toledo, taking precedence of the ArchbiShops of Narbonne, Merida, Braga, Toledo, Tarragona. And their primacy con tinued at leajt till the Twelfth Council of Toledo. We find a Smilar primacy attached in the fifth century to Aries, as regarded the Church of France. S. Hilarius, writing to Leontius of that jee, conjtitutes him primate, with the power of affembling yearly national Jynods. By the Jtrength of this commijfion, and as if to keep his hand in, we find the worthy primate calling S. Mamertus of Vienne to account for ordaining a Bijhop of Die, which was out of the bounds of his province. S. Cefarius of Aries was in 514 made primate, not only of Gaul, but of the neighbouring provinces of Spain. It would appear that the confent of the civil power was necejfary for thefe arrangements : thus Vigilius, continuing the primacy to Auxa- nius of Aries, does fo at the requejt of King Childebert, and, what is more Jtrange, with the permijfion of the Emperor Jujlinian. Primates and Metropolitans. 289 There Seems to have been no Smilar arrangement in the Eajtern Church. There the rank of the different metropolitans was exactly ascertained, as indeed it is to this day ; and changes were from time to time made in their precedence, but always by the Jecular power. When a patriarch attached a kind of vice- gerency to any dijtant foe, that foe was Sure in time to become virtually autocephalous. Thus Alexandria committed a vicarial jurisdiction to Axum in Ethiopia : and the Ethiopic Church, except that it always applied to head-quarters for a new primate, became perfectly independent. So Conjlantinople appointed a vicar, whether at Kieff or MoScow, for the Rujfian Church ; and the metropolitans of MoScow were virtually independent long before that city was raijed to a fifth patriarchate. So again Georgia had its own autocephalous metropolitan ; who for his part threw off another into Kartalenia. Antioch did the fame thing in two ways : in the one direction, the Catholic of Chaldaea fixing his jee firjt at Seleucia, then at MoSul, became independent, and he formed another primatial Jhoot in Malabar. On the other hand, a Second autocephalous primate for Armenia appeared firjt at Etchmiadzine, then at Sis and elfewhere. In fact, the different geniufes of the Eajt and Wejl appear in no thing more Jtrikingly than in their different arrangements about primates. Yet doubtlejs " all thefe worked That One and the felf-fame Spirit." To return to the Wejl. It is difficult to Say whether Rome gave or received mojl in the fifth and Sxth centuries by the injtitution of primacies and the donation of the pallium. Now of courSe every metropolitan calls himSelf a primate of Some thing or other. If York cannot be Primate of All England, he will at all events be Primate of England ; and jo Dublin of Ireland. In France they managed in a different way. Thus the Archbijhop of Rouen is Primate of Normandy ; the Arch bifhop of Auch, of Nbvempopulania ; the Archbijhop of Lyons calls himSelf Primate of all Gaul ; while he of Vienne, to be a Jtep above the others, calls himSelf Primate of the Primates of Gaul. But theSe titles are infinitely lefs unmeaning than thofe of the Eajt. Thus the Bijhop of Carfarea calls himfelf Mojl Excellent of the Mojt Excellent ; while the metropolitan of Heraclea contents himfelf with that of the Firjt of the Mojl Excellent. The name of Primate is not in uSe, but every little prelate is Exarch of Something or other. The Archbijhop of MeSembria, having nothing better by way of a title, is Ex arch ofthe Black Sea; and the petty bijhoprics of Lemnos and Embros S"ve together for the title of Exarch of the IE.gxan Sea ; of the Sea itjelf, that is, for the exarchy of the iSands in it U •290 Metropolitan Schifm. is already occupied. However, we are Jtill writing of times when the primacy was not a mere title of honour. As Seville iii Spain, and Aries in France, fo. Salzburg in Germany very Soon claimed the like authority, though not quite jo early. Arno, Sixth bijhop of that jee, obtained the pallium, the title of Metropolitan, and the primacy of that part of Germany, in 792. As Say the tunelefs lines : — In qua pontifices multos poft rite fedentes Am fucceffit ovans rector ovile regens. Quem Carolus Princeps regni fuperauxit honore Archi-facerdotis, dignior ut fieret : Quem Leo Papa fui vefte veftivit honoris Et privilegia dans mox folidavit eum : Ut regionis apex et fummus epifcopus effet Urbfque hsec metropolis tempus in omne foret. One great work of the fifth and Sxth centuries was the erec tion of new bishopries ; and in this the conSent of the metropo litan, as well as of the bijhop from whoSe dioceSe the new dio ceSe was taken, was neceJSary ; and this without any reference to the jee of Rome. Tbe metropolitan Jtill had the right of putting a veto on the election of a fuffragan ; and this again without any appeal to the Roman jee. In the Sxth century, a Metropolitan Jchijin began, which con tinued for many years, and led to Some curious conSequences. The Archbijhop of Aquileia, with the prelates of IJtria, break ing off communion with Rome on the quejtion of the Three Chapters, formed themfelves into a dijtinct patriarchate ; and as the Eajtern emperors held the fea-coajl of that part of Italy, the infurgent bijhops were not eaSly to be reduced to the obedience of the Roman pontiff. After the extinction of the SchiSm, the Bijhops of Aquileia had the bare title of Patriarch left them, and a certain pre-eminence of honour above the other Italian metropolitans. TheSe privileges were guaranteed by Leo VIII. in 980, and John XX. in 1023 ; and though withdrawn by Clement II. in 1047, who gave Ravenna precedence over Aqui leia, they were rejlored by Alexander II. in 1049. In the Seventh century, Seville lojl the primacy of Spain to Toledo as the reSdence of the ViSgoth kings ; and this was com pletely in accordance with the early principle that the chief city of the Sate Jhould be the eccleSaSical metropolis. This primacy Seems to have been bejtowed at the requejt of King CindaSuinth, by the National Council, and confirmed by the jee of Rome. In the Same century, the Archbijhops of Rheims had a kind of Secondary primacy in the Church of France ; fo that, at all The Archbifhop of Vienne. 291 events, they were themSelves exempt from any kind of Subjection to the jee of Aries. As the firjt dynajly of French kings drew to its clofe, the Jtate of the Gallican Church was mojl pitiable. The appoint ment of primates fell into difuSe ; every metropolitan was his own primate : by confequence, no one had any authority of convoking the others to a fynod, and all kind of difcipline fell to the ground. The few weak councils which met, made canons, which were framed only to be broken ; and it feemed as if the whole eccleSajlical and civil Jlate of Europe were together verging to barbariSm. Then came the marvellous era of Charle magne, and the young life of the Church burjt forth in all its .vigour. Now, then, we find primates exerting their authority again. And firft Bourges was made the primatial fee of Aqui- taine. This was done by Adrian I, at the requejt of Charle magne, in favour of Ermenbert, a prelate whofe fanctity of life and eccleSajlical learning rendered him well worthy of the dig nity. But the Pope heStated for a little while ; for the old ecdeSaSical diviSons were jo thoroughly broken up, that he was uncertain whether the propoSed primatial jee ought not itSelf to be Subject to Some other jurisdiction. That point having been made out to his Satisfaction, the Archbijhcp of Bourges became Metropolitan of the provinces of Narbonne, Bourdeaux, and Auch. It is curious to trace how the fluctuations of Secular affairs affected thefe primatial claims. When the kingdom of Aquitaine was broken up, and the duchy of Narbonne attained political importance, the Archbijhop of that city Jhook off the yoke of Bourges, and under the aufpices of Urban II. obtained the primacy of the province of Aix. After that, when the dukes of Ocdtania became powerful, the Archbijhop of Auch in like manner refufed to acknowledge the primacy of Bourges, which was now left with the fingle province of Bourdeaux beSdes its own. When the great SchiSm broke out between Pope Inno cent II. and the Anti-pope Anacletus, a bijhop of Angouleme, a partizan of the latter, was raiSed to the jee of Bourdeaux. On this, all the comprovincials of that province appealed to the Archbijhop of Bourges as their primate againjt the Sentence of excommunication with which they were threatened. But when the Englijh obtained Bourdeaux and the adjacent country, this lajl relic of its primacy was Snatched from Bourges, though the two Sfove together for many years, the one for liberty, the other for Sovereignty. Gregory IX. tried a compromise by giving leave to the Archbijhop of Bourges to vifit the province of Bourdeaux, provided he concluded his viStation within the Space of fifty days. But Clement V, who had been Archbijhop of 292 "Primate of Primates." Bourdeaux himSelf, completed the freedom of that Church ; and now all that remains of the primacy of Bourges, is a Singular cujtom or privilege, which Seems to be much valued in the dio- ceje. The Archbijhop appoints two vicars, one as metropolitan, the other as primate. Any appeal from one of his Suffragans goes in the firjl place to the metropolitical vicar ; if either of the parties is not Satisfied with his deciSon, he can then appeal to the primatial vicar. And now, in this Same century, an event occurred which has a bearing on our own eccleSajlical Jtate at this time. Drogo of Metz, a Simple bijhop, was Sent by Lothaire to Rome on politi cal buSneSs. He was the uncle of the king, and obtained very great influence with Sergius II. then Pontiff. He returned with a brief, whereby he was appointed — but it Seems to have been only perSonally and for his life-time — Primate of all the bijhops of Gaul and Germany. The Council of Verneuil took the claim into consideration. They had, jaid. the Fathers, the greatejl pojfible refpect for their brother Drogo ; his learning and piety were known to all ; his relationjhip to the king was an additional argument in his favour ; perjonally, no one could be more fit for the dignity to which it had pleafed the Holy Fa ther to advance him. But they were bound to be careful guar dians of the boundaries of the Church : it was an unheard of thing, that the pqfSeJfor of a Smple jee Jhould claim precedence over jo many metropolitans, whofe dignity was derived from re mote ages ; and therefore they begged to defer acting on the Pope's inSructions till a larger council (it was then mid-winter) could be Summoned. Drogo, on this, Jhowed himSelf worthy of the dignity to which he had been appointed, by Saymg modejlly, that he would do nothing which could offend his brethren, and reSgning the primacy. Now, it mujl have Jlruck all Englijh Churchmen as an ano maly, that the Metropolitans of Calcutta, Sydney, and Cape town Jhould be Bijhops. The quejtion of title is Jaid to have come before the highejl authorities, and to have been deferred for the preSent. It may, of courSe, be ajked, What is there in a name ? A bijhop, with the authority of a metropolitan, does juS as well as if he had an appellation of finer Sound. Now, moft certainly, we place not the leajt value on a title which is a mere title, or a decoration which is a mere decoration. Nothing Seems more contemptible to us than the privileges as Some ofthe Spanijh Churches have, where the bijhop or dean is treated as a cardinal, the canons as bijhops : nothing more Jilly than when prelates of this or that little iSand call themSelves Exarchs of this or that Sea. But this is a very different quejtion. We Bifhop Mynter's Requeft. 193 profefs to follow the early Church in our organization ; we allow ourfelves in a very comfortable contempt towards the darknefs of the eighth or ninth centuries ; but here we are doing what the prelates of thofe very ages knew to be contrary to early dif- cipline. And beSdes this, there are two tangible reaSons for the re-adoption of the title of Archbijhop. In the firjt place, talk and reaSon how you will, you will not get people generally to foe that the Metropolitan of Calcutta or Sydney is on a level with York or Dublin, unleSs he has the Same title. People will naturally Say, " Oh, but he is only a bijhop!" And in one SenSe he is only a biSiop ; for we do not for a moment imagine that the Bijhop of Capetown, for example, takes, as he ought, precedence of the Bijhop of London. We know very well that, in the colonies, there is a very great difference between the me tropolitan and his Suffragans ; that the newSpapers always Speak of him by his peculiar title ; and we imagine that he takes a very different precedence from theirs. But what we deSre is, that the rank, freely given in the colony, may be freely allowed at home. Then, though the Church of England cannot in theSe evil days look for more than fair play as regards other communions, at all events Jhe ought to have that ; and it is not fair play with re gard to Rome, that while fhe appoints an Archbijhop of Sydney, we Jhould only have a Bijhop. Thofe who are always crying out againjt Roman encroachments and the like, would ufe their time much more profitably if, injtead of raiSng an outcry againjl that which Rome has already obtained, they would enable us to obtain the Same alfo. Remember, too, this. Where there is a difference between Metropolitan and Archbijhop, there the former title is the highejl ; if, then, you have given the higher rank, why find any difficulty in beSowing the lower ? While on this fubject we may relate a rather amuSng incident which lately occurred in the Danijh communion. There, as every one knows, the prelates are merely nominal — Tulchan bijhops, as they call them in Scotland. The third centenary of the Reformation was celebrated at Copenhagen with the uSual Protejlant enthuSaSm. On that occaSon Dr. Mynter, the then Tulchan BiSiop of Zealand, waited on the King, and with the proper preface, that he was actuated by no principles of ambition, but only from regard for the dignity of the Church, ventured to requejl that his Majejty would raife the Bijhopric of Copenha gen to an Archbijhopric in honour of the Tercentenary which they were then fo happy as to be celebrating. " There cannot " be a happier thought," replied the King. Dr. Mynter bowed, looked modejt, and /prepared himfelf for what was to come ; — " except in one little particular ; it Jtrikes me that this mark of 294 Spanifh Primates. " dignity would be much better beSowed on the Church at the " completion of the fourth centenary, and I have no doubt that " my juccejfor will be moft happy to confer it on yours then." So Dr. Mynter went away abajhed. We have wandered a great way from good old Drogo. We will return to his century again. Anfegifus of Sens obtained from John VIII. the Primacy of France and of Cif-Rhenane Germany. But at the Synod of Pontyon (Concilium Pontigo- nenfe) thefe letters were Jloutly oppofed, efpecially by Hincmar of Rheims, who naturally Jtood up for his own primacy. How ever, favoured by Charles the Bald, Anfegifus became primate of Gaul and Germany as aforefaid ; and to improve his title, tacked to it the addition of " and Second Pope." A worthy monk of Sens, Odoranus by name, celebrates this event in a poem, where he Says : — Ut primas fieret Gallorum, Papa Johannes Conceffit meritis hoc tribuenda fuis. In the Same century Hamburg was raiSed to the dignity of a metropolis, the largejt at that time in the Chrijtian world. It Jlretched right away from that city over Denmark, Sweden, and Norway, Orkneys, Shetlands, and Faroes, to Iceland, and even to the Chrijtian colonies in Greenland — thofe colonies jo fadly and fo myjleriouSy fwept away in after years by the Black Death. Again, as the Mahometans had now overrun the better part of Spain, though there was Jtill a little kingdom in the mountain fajtnejfes of AJlurias, Oviedo was raifed to be its metropolis. The province extended, when at its largeS, from Cape Finijterre to the mouth of the Mondego, then, narrowing as it advanced eajtward, it abutted on the province of Narbonne. To this me tropolis Leon was Subject ; and in conSequence of its former dignity both Oviedo and Leon, though they would naturally be included within the limits either of Burgos or of Santiago de Compqjtella, are to this day autocephalous : you will find them entered in the Spanijh EccleSajlical guide as Obifpados Efentos. In the Same century the converSons of the barbarians requiring additional Superintendence for tbe new folds, Prague became an archbifhopric, pujhing its jurifdiction to the confines ofthe EaSern Church. We have a very injtructive detail of the ideas enter tained at this epoch, regarding the authority of metropolitans, in the writings of one of its mojt celebrated eccleSajtics, Hincmar of Rheims, and, above all, in his fierce controver Jy with his name- Sake of Laon. Hincmar was one of the lajl metropolitans who Seems to have retained the primitive idea of their power and Primates and Metropolitans. 295 dignity. The enormous encroachments which the See of Rome was So Soon about to make, rendered them, at a later period, almojl titular offices. Let us. now give a glance at the metropolitical diviSon of Europe at the accejfion of Gregory VII. — that great epoch in eccleSajlical hijtory. We will begin from the South-wejl. Draw a line from the mouth of the Mondego to the city of Tarragona. All South of this, and a conSderable indentation to the north, was Mahometan. Seville and Toledo retained Some faint traces of their metropo litical rights, but Scarcely Such as to deServe mention here. In the kingdom of Cajtile and Leon, beginning from the weS, we have the province of Oviedo. This extended right acroSs Spain, as far as the Ebro to the eaS:. Here it was met by that of Nar bonne, Santing away towards Aries. Above the Pyrenees comes Auch, bounded by Narbonne to the eajt, by Bourdeaux to the North. Parallel with Bourdeaux, and taking the whole centre of France, is the province of Bourges. Above Bourdeaux is Tours ; then, forming a good part of Brittany, the SchiSmatical province of Dol. To the east of this, Rouen ; under Rouen, Sens. South-eajt of theSe, Lyons ; Jtill South-eajl, the five Small provinces of Vienne, TarantaiSe, Aries, Aix, Embrun. Return ing northwards, eaS; of Rouen and Sens, we have Rheims ; Jtill eajt, Cologne ; to the north-eaS, the enormous province of Ham burg, Jtretching from Iceland, through Scandinavia, to pagan Pomerania. South of Cologne, Treves ; South of that, BeSan- con, which touches Milan. EaS: of Cologne, the vaS: province of Mayence, reaching from Worms and Spires almojl to Cracow ; between this and Hamburg, Magdeburg ; eaS of the latter GneSen. South of GneSen is Strigonia, which touches to the eajtward on the Pagans, to the S°uth on the EaSern Church. South-eajl of Milan and Salzburg, Aquileia. The little point that runs out into the Sea beyond Aquileia is Grado. Then, in Italy, Milan, Rome Proper, Beneventum, Salerno. To the South-eajl of Aquileia and Salzburg, and wejl of Strigonia, Dio- clea. It may be worth while to put this into a tabular form. At that time, the principal European kingdoms were thus divided : — England and Scotland Ireland France Canterbury. York. Armagh. Dublin. Tuam.Cafhel. Rheims. Rouen.Dol.Tours. Sens. Bourdeaux. Bruges. Auch. 296 Primates and Metropolitans. France . . . . Narbonne. Ravenna. , Lyons. Milan. Befancon. Vienne Spain . . . . Oviedo. Tarantaife. Seville. Aix. Toledo. Embrun. Aries. Germany, &c. . Cologne.Magdeburg. Strigonia. Mayence. Hamburg. Salzburg. Treves. Italy, Savoy, Rome. &c. . . . Salerno., Gnefen. Aquileia. Dioclea. Grado. Forty provinces in all. Advancing now into the eleventh and twelfth centuries, we have to notice the rapid diminution of the rights of primates, on account ofthe exorbitant claims put forward by the papal legates. They completely S-iperSeded the ancient authorities in Summon ing councils. And, indeed, when the doctrine became gradually received, that a Synod could not be convoked, much more, could not publijh its canons, without the licence of the Papal See, it followed almojl of necejfity, that legantine, Jhould take the place of primatial, authority. And it is curious to jee how in this alfo, as well as in matters regardingSmple bijhops, the Court of Rome, and the Secular powers of the various European Sates, played into each other's hands. This was the meaning of Pragmatic Sanctions, Concordats, and to a certain extent alfo, of the So- called Gallican Liberties. If you will only hinder your canons from independently electing their biShops, Said the Court of Rome to that of Paris, and your monks their abbats, we will allow you to nominate both. And the Secular power was only too glad to comply with jo pleaSng a Suggejtion. Towards the end of the eleventh century, the great city of Lyons obtained the primacy over four provinces ; thoje, namely, of Tours, Sens, Rouen, and its own. This, however, occasioned disturbances, which almojl ended in a SchiSm. The Archbijhop of Tours, who had no traditions of authority to fall back upon, made no objection to the new primate ; thofe of Sens and Rouen, more particularly the former, refufed in any way to acknowledge it. Philip the Fair brought the Secular arm into operation, and reduced Sens to obedience ; but Rouen pertinaciouSy Jtood out, and was gratified with jhe title of Primate of Normandy, though he had nothing but himSelf to be primate pf. See what a mere title of honour the thing was becoming. Canterbury and Tork. 297 Not more than thirty miles from Lyons, is a city as ancient and as intereSing, Vienne — Vienne the Holy, as it proudly calls itSelf, becauSe thirty-eight of its archbijhops are reckoned among the Saints, a greater number than that of any other jee, Rome only excepted. This place had been capital of the kingdom of Burgundy, and the archbijhop had been ex-ofificio chancellor, and afterwards arch-chancellor of the kingdom. Calixtus II, who had himSelf been metropolitan, advanced the jee to the primacy of Seven churches : Bourges, Bourdeaux, Auch, Narbonne, Aix, Embrun, TarantaiSe, the latter the metropolis of the Pennine Alps. Hence it is that the ArchbiShop of Vienne calls himSelf Primate of Primates, Snce Bourges had long been primatial, and Narbonne had been made fo by Urban II. However, this Bull had not the leajt effect, except in the ajfumption of the Srange title jujl mentioned. When Alfonfo VI. had liberated Toledo from the Moors, May 25, 1085, Urban II. immediately conjlituted the Arch bifhop, Primate of All the Spains ; and after conSderable reSJl- ance, eSpecially on the part of Tarragona, So far as Spain itSelf was concerned, this precedence was eSablijhed. But Braga, in Portugal, has never ceaSed to claim the primacy to itSelf; and every parijh church of that intereSing city has the double-barred croSs, to indicate this right. The diSpute was very wifely left undecided at Trent ; but both Braga and Toledo have Snce Sunk into a Secondary pqfition in their own countries by the institution of the patriarchate of Lijbon and that of the Indies. It was alfo in this century that the refpective claims of Canterbury and York were fettled, or rather, purpofely left unfettled. The two arch bijhops were firft declared equal, and the right of York allowed to carry his crofs even through the province of Canterbury. On the appeal of Canterbury, the latter privilege was withdrawn ; but on a further reprefentation from York, it was again allowed pendente lite ; and finally, by the dijtinction of Primate of All England and Primate of England, peace was made. It mujt be remembered that the province of York had been larger than, and was even then as large as, that of Canterbury, embracing as it did the whole of Scotland till 1466. In fact, we mujl not forget that the prefent archbijhopric of Canterbury contains three pro vinces : its own ; that of S. David's, which till 920 embraced Wales ; that of Lichfield, which in the time of Offa, king of the Mercians, embraced thefe Sees : WorceSer, LeiceSer, SidnacheS- ter, Elmham, Hereford, and Dunwich — all of which, up to the elevation of Lichfield, belonged to York, but were afterwards annexed to Canterbury. As to metropolitans, thofe in the eleventh and twelfth cen- 298 The Bull: "Qui Chrifti Domini." turies were fajl multiplying; efpecially from the favour with which a pope, raifed from fome fuffragan fee, regarded his original Church. It is curious to fee how the tendency of eccleSajlical progreSs has Served to break up the provinces into Smaller fragments. Look, for example, at the Iberian peninSula. We have Seen it, before the irruption of the Saracens, divided into the provinces of Seville, Toledo, Tarragona, Merida, Braga. How is it divided now ? In Spain , Toledo. Tarragona. Seville. SaragofTa. Santiago de Com- Valenca. poftella. In Portugal. Braga. Granada. Lilbon. Burgos. Evora. ;e North and Central Italy. We have : — Bologna, made an Archbifhopric in 1582. Fermo „ „ 1589. Urbino „ „ 1563. Florence „ „ 1420. Pifa „ „ 1092. Sienna „ „ '459- After this period we hear very little about primates, but the great increaSe of metropolitans deServes notice. Thus the little iSand of Sardinia has no leSs than three, — Cagliari, SaJJari, and Orijtano ; the two former call themfelves alike, Primates of CorSca and Sardinia. TheSe three archbijhops have but eight bijhops between them ; and the eleven Sees are contained in an iSand 1 30 miles long by about 40 in breadth ; that is, in a Space conSderably leSs than the three counties of Kent, Surrey, and Sujjex : and a population of about 500,000. Tufcany, again, about three-fourths of the fize of Sardinia, has four archbijhops and Sxteen bijhops, though there the population amounts to 1,300,000. So again, the natural fondneSs of a pope for the jee from which he had been raiSed, induced Sixtus V. to cut out a little Sice from the patrimony of S. Peter, of Some forty Square miles, and to constitute it into a province for Fermo. Never was a more fearful demolition of a national Church than that preJSed upon the Pope by Napoleon, and brought to paSs by him in the bull £)ui Chrifli Domini. By that document, — to ijjue which Pius himfelf confejfed that his right was very doubtful, — he fuppreJJed the following metropolitical Sees : *Paris, Rheims, *Bourges, *Lyons, *Rouen, Sens, *Tours, Alby, *Bourdeaux, Auch, Narbonne, *ToulouSe, Aries, *Aix, Vienne, Embrun, Cambray, *Befanc;on, Treves, Mayence, Avignon, Council of Embrun. lyy ?Malines, Tarantaife ; and in their Sead re-erected ten out of the twenty-three, — thofe, namely, which we have marked with an aSerifk. Of the old fees, Tours, Bourdeaux, Auch, and Narbonne had the greatejl number of fuffragans. Tours had eleven : Le Mans, Angers, Remus, Nantes, Quimper, Vannes, S. Pol de Leon, Treguier, S. Brieuc, S. Malo, Dol. Bour deaux had nine : Agen, Angouleme, Saintes, Poictiers, Perigueux, Condom, Sarlet, La Rochelle, Luc-on. Auch had ten : Bax, LeSoure, Comminges, Conferans, Aire, Bazas, Tarbes, Oleron, LeScars, Bayonne. And Narbonne had ten : Beziers, Agde, Nifmes, Carcaffone, Montpellier, Lodeve, Uzes, S. Pons, Aleth, Alais, Elne. ThoSe that had fewejt were Befancon, who had only Belley for Suffragan ; and Mayence, who had no one to be archbijhop to birt himSelf. While on the Subject of French bijhoprics, it may be well to notice one or two hijlorical facts connected with that Church that bear on our Subject. The lajl time, probably, that an appeal was made to a French primate, was by the SiSers of Port-Royal, when condemned by the Archbijhop of Paris, their DioceSan as well as Metropolitan : they appealed from him to the Archbijhop of Lyons, as his Primate — of courfe without any effect. The Council of Embrun, held in 1727, for the purpofe of crufhing poor Soanen, throws Some light on the queSion we have in hand. The province of Embrun contained but jix Suffragan Sees ; of theSe, Soanen himSelf occupied one, namely, Senez ; and another, Nice, was not in French Territory. But as twelve bijhops are required for the degradation of a bijhop, the queSion was how to procure a Sufficient number. The infamous Tencin, who was preSdent, applied to his brother-metropolitans of Aries, Aix, BeSancon, Lyons, and Vienne, and ten more bijhops joined the Jynod from thoSe provinces. On this, Soanen protejted to the new comers that they had no right to St as his judges, ex cept in a national council ; and that they bad no voice in any provincial Synod Save their own. But, perSecuted and unrighte- ouSy overborne as Soanen was, and monSer of iniquity as was Tencin, we cannot think that in this injlance his protejl was valid. The fourteenth canon of the great Council of Antioch Says expreJSy : " If any bijhop Jhall be judged concerning certain " crimes, and it Jhall fall out, that the comprovincials diSagree " concerning him, Some of them believing him innocent, Some of " them holding him guilty ; it has Seemed good to this holy " Synod that, for the Settlement of the difficulty, the metropoli- " tans Jhould convoke other judges from a neighbouring province " who Jhall hear the cauSe ; and by them and the provincial 300 Dol and Valladolid. " bijhops together, that which is right Jhall be decreed." It is true that this canon does not exactly touch the caSe in quejtion, becauSe here there was no diJfenSon between the bijhops, and only a want of the canonical number ; but the fpirit of one feems to jujlify the other. And perhaps the third and fourth canons, of Sardica, the latter of which fpeaks of the depofition of a biSiop by the judgment of thofe prelates who live in neighbour ing places comes Jtill nearer to the mark. If Soanen's argument were jujl, there was not one province in France of which the Synod could have depoSed an unworthy bijhop, the highejl number of Suffragans being, as we have Seen, eleven — twelve, that is, in all, but then the accuSed bijhop mujt have been one of the twelve. Again : we may refer to the attempt of Dol to erect itSelf into the metropolis of Brittany, as another fact bearing on our Subject. It was clearly prejudicial to the dukes of Bretagne, who were in the height of their power, kings in all but name, that their dukedom Jhould be Subject to a foreign metropolis ; that of Tours. With all their might, then, they upheld the claims of Dol ; and for more than a century that jee, disregard ing the cenSures of Rome, exerciSed metropolitical power over the province. In this very year [1859] Bretagne has at length been conjtituted a feparate province ; only Rennes, not Dol, is the feat of the metropolis. It happened to the writer of this paper to be in Brittany at the erection of Rennes to its new dignity ; and alfo at Valladolid when the intelligence arrived that the Holy See had confented, at the requejt of the Spanijh Govern ment, to erect it into a metropolis. The contrajl between the fenfations occafioned in the two places was not a little curious. In Valladolid no one Seemed to care about the change — not one ' decoration did we obServe in any church, not one peal did we hear from any tower. But in Brittany it was perfect ecSaJy ; every parijh jermon Seemed to dwell on the happy event ; the bells announced it perpetually ; and, indeed, it almojl rivalled Solferino in attracting public attention. Again : that was a remarkable erection of metropoles which occurred jujl before the outbreak of the war which made the Seven United Provinces independent. The enormous extent of the Sees of Utrecht, Liege, OSnabriick, MiAn^er, and others in that part of Europe, had been the dejlruction of the Church. Warriors inSead of prelates, Secular inSead of Spiritual poten tates, theSe bijhops waged their own battles, made their own treaties, 'marched at the head of their armies, in all points as any Margrave or Free Count might do. By one Jlroke of his pen, Pius IV. made three metropoles for the Netherlands : Utrecht, Funchal created a Metropolis. 301 Cambray, Mechlin. The two former had been Sees before ; the latter was a new epiScopate, but it was endowed with the primacy of the three, probably on account of Rome's old jealoujy of Utrecht. If theSe new provinces and dioceSes could not preServe Holland, they were at all events effectual to the Saving of Belgium. A rather curious creation of a metropolis was that of Funchal, in the iSand of Madeira. At the time when the PortugueSe discoveries both in Brazil and India were raiSng that little kingdom to a high rank among the Jlates of Europe, Funchal in Madeira was erected into a bijhopric, and one Lobo appointed to its incumbency. On his death, at the requejt of Dom Joao III, D. Martinho de Portugal was appointed by Paul III. Archbijhop of Funchal and Metropolitan of All the Indies, — the Indies, be it obServed, embracing Brazil as well as India. Such was the knowledge of geograghy at that time, that a little iSand, only four or five days' Sail from Lijbon, had a province , which embraced about one-half of the known world ! The ab- Surdity of this arrangement was Soon diScovered. D. Martinho, finding it, we SuppoSe, impqffible to look properly after his province, determined not to viSt it at all ; and accordingly never even took the trouble of going to Madeira. On his death, the Primacy of the Indies was transferred to Goa ; and Funchal obliged to content itSelf with its own dioceSan rights. The bijhop, however, has on certain Solemn occaSons a crozier borne before him injtead of a paSoral foaff, in remembrance of his Jhort-lived metropolitical dignity, in the Same way that the Bijhop of Meath, alone of all Smple prelates, terms himSelf Mojt Reverend. We have Said that in the Wejl there is abSolutely no differ ence between the titles of archbijhop, bijhop, and metropolitan. Every archbijhop is a metropolitan ; every metropolitan is an archbifhop. But in the Eajt the cafe is widely different. There an archbijhop is merely a title of honour given to fome prelates in order to dijlinguijh them from the common herd, but not im plying the exijtence of a province or the poJJejjion of any metro political rights. The reader may probably remember Mr. Cur- zon's account of the aSonijhment exprejfed by the CEcumenical Patriarch, when preSented with letters from the ArchbiSiop of Canterbury under that title, inSead of the proper name of Me tropolitan. " What!" he exclaimed, "a Smple archbiSiop to "^have, as you tell me he has, authority over Jo many prelates and " So vajt a tract of country ! " The adoption df the other name" would have prevented all mijlake. In point of fact, the firjt 302 Archbifhop s and Metropolitans in Eaftern Church. eighty-three prelates, reckoning in order of precedence from the Protothronos of Caefarea down to the metropolitan of VeleJSa in Thrace, who are fubject to the fee of Conjlantinople, are all metropolitans. Then come the archbijhops ; and there are only two, Lititza and Carpathus. In the Ionian Ijlands, again, there are three metropolitans and two archbijhops. But in the dioe- cefes of Alexandria and Antioch there are no archbijhops at all ; in that of Jerufalem there are fox. In RuJSa, however, the caSe is very different. Here all the Sees are divided into eparchies of the firjt, Second, and third clafs. The eparchy ofthe firjt claSs conSJts of metropolitans only, in number four ; but virtually only three : Kieff and Novgorod, which are at preSent united ; MoScow; and S. Peterjburg. Eparchies of the Second claSs are almojl all archbiShops, but with a few bijhops intermixed. Eparchies of the third clajs conSJl of biSiops with a few arch- biSiops intermixed. But when we Speak of metropolitans throughout the EaSern Church, we mujt not imagine that now they have each their Suf fragans ; or that their title, in mojt caSes, is anything more than one of honour. Out of the whole number there are not more than fifteen or Sateen who have any bijhops ; and the greater number of theSe have but one or two. The greatejl number of Suffragans pojfeJSed by any metropolitan belongs to TheJJalonica : here there are eight. Crete comes next, with Sx ; then Larijfa, with four ; then Tirnova, Wallachia and Servia, with three each. Nor mujt it be imagined that the fo- called bijhops in Rujfia owe obedience to any metropolitan. Thofe who do fo — and they are very few — are called vicar- bijhops. Only one metropolitan, namely, he of Lithuania, has two of theSe : BrzezSch and Kovin. Such being the cafe, a remarkable difficulty occurred at the political organization of the Roman Church — we mean as dif- tinct from the now happily extinct Uniats in Rujfia. It was in the time of the Emprefs Catherine, and the circuniftances are Sngular enough to merit relation. After almojl endleSs nego tiations, it was reSolved by the Concordat that there Should be five biSiops, Vilna, Samogitia, Luceor, CamenS*, and Mmjk. TheSe were placed under the Archbifhop of Mohileff— and a mojt difreputable Archbijhop he was, as the reader Jhall hear. There was, at that time, in the light cavalry of the PruJJian army, a young ProteSant officer of the noble Polifh family of the SieSrenezevitch-Bohiifz. This man lojl two fingers of the right hand in a Sabre duel ; was thereupon forced to leave the army ; and happening to have picked up a Smattering of Latin and Greek, he offered himSelf as tutor in a rich Roman Catholic The Nejlorian Patriarchate. .303 family in Poland. When the youth whofe education he Super intended had grown up, the father, who had no other way of recompenSng BohiiSz, offered, if he would embrace the Catholic faith, to preSent him to a living which he happened to pqffeSs. Bohiifz, who had never troubled himSelf much about forms of religion, conSented. In the occupation of Poland by Rujfia, he made himSelf uSeful to the governing powers ; and Catherine, who Saw in him the able unscrupulous minijler whom Jhe loved, offered him the archbifhopric of Mohileff. Then there aroSe a difficulty with reSpect to Rome. " I will have the pojfejfor of " this jee," jaid the EmpreSs, " a metropolitan as dijtinguijhed " from an archbijhop." " We have no Such dijlinction," Rome replied ; " an archbijhop will have the authority you want, and " it will be juS the Same thing." " I will have it my own " way," returned Catherine : " he fhall be a metropolitan and f not an archbifhop, or there fhall be no fee of Mohileff at all." And fo the Pope gave way. Paul further demanded that this metropolitan fhould wear the cqjtume and receive the title of a cardinal ; and this alfo was conceded. His province extends from Poland to the frontiers of China — certainly the largeS: in the Catholic world. With reSpect to BohiiSz himSelf, his life was a Scandal to his flock. He had a brother who remained a CalviniS- This man he made Superintendent of his finances, and married his daughter to a Greek prieS- The archiepiS- copal table was uSually filled by the Calvinijl brother, the orthodox Son-in-law, and one FeJJler, an apojtate Capuchin, who had turned Lutheran, and was made nominal Bijhop of the Lu therans in Rujfia. This amalgamation of religion gave unut terable offence in a country jo Scrupulous as that in which it occurred. If we deSre to jee the grandejt Specimen which has ever been exhibited to the Church of the metropolitical Syjtem, we muS turn our eyes to mediaeval ASa. It is very difficult to realize what was the Jtate of the Nejlorian Church at the time of its glory, before Jenghis Khan commenced and Tamerlane finijhed its extirpation. Certainly, it preSents the mojl marvellous hiSory of any Church in the world. At the time of the FirS: Crujade, the NeSorians formed a larger communion than the EaSern and WeSern Churches put together ; and now they are reduced to a few hundred families, in an obfcure corner of that continent which once they dominated. We are accujlomed to marvel at the Sudden fall of the African Church : in the time of S. Au gujtine, the mojl flourijhing communion in the world ; two cen turies later, non-exiSent. Its disappearance we are accujlomed to attribute to its failure in action as a mijfionary body ; to its 304 Nejlorian Suffragan Metropolitans. forgetfulneSs that the charter by which every Chrijtian commu nion holds its life is aggrejfivenefs ; that as Soon as it ceaSes to propagate, it ceaSes to exijl. This cannot be laid to the charge of the Nejlorian Church, whoSe miJSionaries went out into all parts of ASa ; whofe blood was poured forth by pailsful on the Jleppes of Tatary, and amid the jungles of India. Here we have the mortal effects of herefy. What could it matter, a reafoner might ajk, whether the Blejfed Virgin were called Mother of GOD, or merely Mother of CHRIST ; whether our LORD were in two Perfons or in one ? It mattered jujl this : that the one united body of the eleventh century has disap peared from the face of the earth, while the two, together not its equal, have gone on and increaSed, Subjugating to themSelves one whole continent, and the half of another, jince that period. However, let us attend now, not to the herejy, but to the wonderful discipline, of the Nejlorian Church. And firft, think of its patriarch, Seated at MoSul, with a province of his own, as any other archbifhop ; and with twenty-five metropolitans, each of them ruling over fifteen or twenty biSiops, dependent on him. There in the rich country of Irak, the paradiSe of PerSa, is the metropolis of GondiSapor, Protothronus of all : there, further wejl, is NiSbis : there, ruling over ChuziSan, is the BaJSora with which the " Arabian Nights" familiarized us in the nurSery : there is Arbela, with its remembrances of the overthrow of the PerSan empire. Then, as we advance further into the continent, is Holwan : if we go weS, we have Aleppo and DamaScus : if we go to the CaSpian, we have Raia, the Rages of Tobit : Jtill further, and among all the Romance of Prejler John and the Tataric Khans, we have Samarcand : paS> into the PerSan Ocean, the fertile iSand of Zocotra has its metropolitan : go South-eaS;, there is the province of India : Jtill paS» eaSward, and we come to China, which we now know to have had a flouriSiing Church in the year 780 : and then returning wejl, Central Ta tary and South Siberia had their own archbijhop. This was a patriarchate indeed ! Scorning comparison as it did with the ter ritory of even ConSantinople or Rome ! And then, for the moft part, it was unbroken by SchiSm, or any kind of diviSon. In its weSern portion, indeed, the Jacobites were mingled among the NeSorians, but as an altogether inferior communion, and without any hqftile feeling. Once every year, the nearejt metropolitans (NiSbis, Seleucia, GondiSapor, Diarbekr, and the like) came up to pay their reSpects to the patriarch, and to receive his blejfing. Once in three years came thoSe at a middle dijlance, Such as ruled in Samarcand, Beloochijtan, and Zocotra ; and once in Sx years the diSant and virtually autocephalous metropolitans The Colonial Churches. 305 of India and China crojfed thofe intervening mountain ranges and trackleSs deSerts, to give and to receive a realization of the feeling that the great Nejlorian Communion was one Church. Nothing in the annals of Rome ever equalled this. The mojl diSant prelates in mediaeval times could make the journey to S. Peter's jee in eight weeks : it took the Metropolitan of China eight months to reach Mqful ; thus his fexennial viSt involved a two years' abSence from his dioceSe, including his rejl at Mqful and the fynod which he attended. Let us now, in concluSon, jee what lejfons we can gather for ourSelves from the facts that have been Sated before. In the firft place, we may obferve that, having four colonial metropolitans, we ought aljb, in the judgment of thofe who eSablijhed them, to have at leajt a fifth. Canada, as the mojl enterpriSng and mojl thoroughly Anglo-Saxon dependency of the Britijh Crown, ought to claim its own archbifhop.* His fee would, of courfe, lie in the civil metropolis of the kingdom ; and the Archbifhop of Ottawa would, for the prefent, have the me tropolitical fuperviSon of all Britijh North America. As that enormous dijlrict continues to people itSelf — a dijlrict which may expect the finejl future of any country in the world — more metro politans will be needed. And another reajbn why that province more than any other Jtands in need of that SuperviSon is to be found in the fact, that Canada, firjl of all the Britijh pojfejfions, has obtained a free election of her own bijhops. Then the next thing to be endeavoured after is the change of name. Thofe who are fo nobly intereSing themfelves in the development of our Colonial Church, can fcarcely confult her real interejl more than by preffing this on the Government of the day at the next vacancy of Calcutta, Cape Town, Sydney, or New Zealand, that the Succeeding prelate fhould ajfume the title of archbijhop. If in the life of the prefent incumbents, fo much the better ; but it Jtands to reaSon that this is exactly the one Jtep in advance which thoSe bijhops themfelves would be lefs willing to take. Men who will fpend and be fpent for their provinces, like the Bijhops of New Zealand and Cape Town, whofe one end and aim is the welfare of thofe infant Churches which will pro bably increafe and multiply jo vaS:ly, would yet find it a difficult and delicate matter to propoSe the bejtowal on themSelves of the name of archbijhop. It might have a look, in the eyes of thofe who are determined to fufpect evil, of a defire of Self-aggrandize ment. They are too well acquainted with the real benefit of the title to refuSe it when offered ; it muS: be the part of their friends * [It needs not to be faid that this has fince been carried out, though not at Ottawa.J X 306 Cafes of Appeal. to prefs its offer on thofe who have the power of making it. If report is to be truSed, it was a very near point when Sydney was conSifuted a metropolitical fee ; probably a little more effort in this direction would gain the day. Again : the patents of injtitution give the metropolitan the largejt poffible power over his fuffragans, even to S-ifpend them, if it Jhall feem necejfary. Now the queSion is, how far this power may be, and when it is to be, exercifed. There are fome cafes in which the metropolitan may, no doubt, by his own individual act, reverfe the judgment of his inferior; there are fome in which he could fcarcely venture to do fo without the authority of the provincial Synod. Let us take an example of each. Imagine that a priejl, accuSed of immoral life, is SuSpended by his diocefan. He forthwith appeals to the metropolitan, who re-hears the cafe, finds him innocent, and reverfes the SuSpenSon. This is a mere matter of fact, on which no further appeal Jhould be allowed. But imagine, what we know unfortunately to be the cafe in one of the African diocefes, that the Bifhop has ruled a point, which is abominable in the eyes of the clergy. There, for in jlance, it has been ordered, that a candidate for Chrijlian baptifm, if married to more wives than one, need not put away all except one. Imagine that a chief in this condition offers himfelf for baptiSm, but declares his intention of retaining all his wives. The prieS: refuSes to receive him as a catechumen. The chief complains to the bifhop, who, for his part, admoniSies the prieS, and the latter remaining firm, fufpends him. The priejl appeals to the metropolitan. Now, a point of general difcipline like this is one that the metropolitan could hardly rule on his own mere dictum. He would receive the appeal with a promiSe of laying it before the provincial fynod as jbon as it could be ajfembled : and in the meantime, the appeal having been received, and its reception notified to the original diocefan, the priejl would con tinue his functions as uSual till the caSe was heard and decided. And this kind of caSes is mojt likely to occur in the firfl Settle ment of any heathen country. An even more objectionable courSe was, if we remember right, propqfed, if not carried, in New Zealand ; namely, that a heathen wife and hufband, if both converted, and deSrous of having the Church's benediction on their marriage, Should not be allowed to receive it unleS> they had lived apart for jome time — we think it was thirty days — by way of penance, their former marriage being regarded as merely legalized adultery. Any prieS; might well feel indignant at, and reSolved to oppofe Bifhops of Central Africa and Melanefia. 307 to the lajt, So cruel an enactment : and thus would have arifen a quejtion for a provincial Synod. We have Seen before, how deSrable it would be that no Suffra gan Jhould be allowed to croS> the Sea without the leave of his metropolitan : a canon which Seems to have been univerSal in primitive times. Again : another point which is likely to be inve^ed with more importance as the rights of chapters become better known, is this : whether the metropolitan chapter pojfejfes over the pro vince the Same right which the epiScopal chapter has over the dioceSe. It has always been held, that the biffiop, qua biSiop of a cer tain dioceSe, forms one body with his dioceSan chapter ; does the metropolitan qua metropolitan form one body with his chapter ? This may be a point of the greatejl importance, as it has been before now. For, as every one knows, a dioceSan chapter, or its vicars, may perform, the fee vacant, everything which a bijhop may perform, thoSe acts which require the epiScopal character alone excepted. Can a metropolitical chapter claim the Same rights with regard to a metropolitan ? It has been held by the be^ canoniSs that they can. Now, here are two mojt important acts which belong to the metropolitan. In the firjt place, the deSgnation of bijhops to heathen countries beyond the Britijh dominions. Many have been the Jervices which the Bijhop of Cape Town has rendered to the Church. This is the greatejl benefit of which, under GOD, he has been the cauSe, and it will carry down his name to all future generations. Thanks to his indefatigable exertions, it has now been conceded by the law officers of the Crown, that no Englijh law is broken if a colonial metropolitan, without ap plying for any leave or licence, conSecrates a bijhop for extra- Britijh territory.* In this way, the propofed mijjion to Central Africa may be headed by a bijhop ; in this way, the Metro politan of Calcutta might fupply prelates to Java, or Sumatra, or Celebes. Now, in this caje, the Metropolitan has the pure and Smple right of choqfing the biSiop-deSgnate ; and — let this point alfo be marked — the metropolitical chapter, the fee vacant, would have the fame right of deSgnating a miffionary bijhop, and requesting one of the Suffragans to conSecrate him. This is a right of inejtimable value. For it might jo happen, that he who was about to become, or was expected to be, the new metro politan, might, through private feelings or prejudices, be un willing to nominate for prelate him whom the chapter knew to * [This muft, of courfe, fince the Honolulu difficulty, be faid more doubt fully.] 308 Eleliion of Bifhops. be the bejl man ; and, therefore, without waiting for his confe cration and arrival, they deSgnate him themSelves. Again, everything Seems tending to this : that the prelates of colonial dioceSes will be elected by the dioceSe, but nominated by the Crown. May we be permitted, leaving our own immediate Subject for one moment, to Say a word or two on this fubject of election ? It has been our duty to oppofe, jo far as we were able, the intruSon of the laity into offices to which they have no claim, — as, for example, into dioceSan Synods. We have always endeavoured to Jhow that this is not a clerical quejtion ; that it is not a right which the clergy might concede to the laity if they So would, but one which by the inSatution of the LORDjESUS CHRIST HimSelf has been forbidden to the Ecclefia difcens, and confined to the Ecclefia docens. So much the more bound are we to Jland up for the rights ofthe laity when they really exijl. And that one of theSe rights is a voice in the election of a bijhop, as much their bijhop as that of the clergy, it needs little knowledge of eccleSaStical antiquity to allow. Every communicant of age, and not under Church cenSure, has a voice : the only queSion which may admit of diScuJJion is, whether the laity and clergy Jhould vote together, forming one majority, or whether they Jhould be divided into two houSes, and a majority in each be ejfential to election. What was the primitive cuSom is lefs eaSy to be certainly known ; but the modern cuStom, which forms two houSes, is Sureiy by far the wiSeJt ; and, apparently, has been found to work well. OtherwiSe, when the clergy are very few, their influence would be entirely Swamped by that of the lay communicants. The election, when over, needs confirmation by the provincial Synod. And in this another queSion ariSes : has the metropolitan merely his vote among the other bijhops, — a cajting vote if need re quire, and Such influence as his Ration will neceffarilygive him, — or has he a vote external to, and independent of, that of the fynod, Jo that after they have approved, he can veto ? The primitive canons certainly Seem to give him this ; Snce they always mention the metropolitan as dijtinct from the compro- vincials, and lay down that the elect mujt be approved by both. One more quejtion Jtill remains to be difcuJSed ; namely, what authority of SuperviSon the See of Canterbury has, and whether it ought to have any, over the colonial metropolitans. The terms of the act by which Calcutta was made a metropolis, and thoSe of the patent which conferred the Same dignity on Cape Town and Sydney, are not exactly the Same, and are both very vague : the act, perhaps, Seeming to attribute more to the Eng lijh archbijhop than the patent does. We have already jeen Primate of Primates. 309 that there is nothing contrary to mediaeval practice, at leaS% in an appeal from Cape Town or Sydney to Canterbury. Regard the latter as primate of theSe Sees, and he would then bear the Same relation to them that Bourges did to Bourdeaux and Tours : Toledo to Seville and Tarragona, and the like. But then there is this vajl difference: the diSance that Separates Canterbury from the Australian Sees is jo infinitely greater, even with all our increaSed facilities for locomotion, than was that which intervened between theprimatiS: and other metropolitical fees ofthe Middle Ages. There feems no reafonable hope that we fhall live to fee New Zealand brought within lefs than five weeks of Canterbury; and at prefent, as every one knows, the diSance is far greater. Let the dijlance, however, be Jhortened as much as Seam can do it, there will always be the expenSe ; and an appeal caSe, jo im portant as to be taken half round the world, mujl almojl always involve a conSderable number of witneJSes. Add to which, it is certain, if the preSent rate of poffeffion increafes, that Aujlralia muS, ere long, be divided into more metropoles than one. One metropolitan for that iSand will in time be no lefs ab- Surd than one metropolitan for Europe. Adelaide, no doubt, will have its own cluSer of bijhoprics : Victoria, the Same : Perth, the Same. Four metropolitans at leajl in that one ifland. How far more natural to make one of them primate of the others, than to attribute the primacy to a bijhop thirteen thouSand miles off ! And there never can be Such a thing, except in name, as a primate of primates : you get to a patriarch at once : and nothing but the authority of the CEcumenical Church can ejlablijh that dignity. It might not, perhaps, be an impqffible, or even undeSrable arrangement, Suppqfing Ottawa to be the archbijhopric of the Canadas, Barbados of the Wejl Indies, Cape Town of South Africa, that Canterbury Jhould have the primacy over theSe ; but the time mujl come, and the Sooner it comes the better, that all appeal from Aujlralia to England Jhould be done away with. What then muS be done in caSe of an appeal againjt one of theSe primates ? The only authority which could adjudicate on Such a caSe, would be a national council of the EngliSi Church, and thoSe Churches which are in communion with it. True, Such a body could not pretend to infallibility ; but yet the united voice of at leaS a hundred and forty bijhops ought to have no Small weight. Though not infallible, it would be entitled to as much reSpect as Such councils as thoSe in Trullo, and of Sardica, and Trent, and Bethlehem. And this brings us to one brief observation with which we will conclude. It is more to be deSred than words can expreSs 3 to The Law of Primates and Metropolitans. that the American and Scotch Churches Jhould Submit them Selves to metropolitical jurisdiction. What precedent have they for the aggregation of autocephalous bijhops, owing no obedience except to a Synod ? None, but the example of Rujfia ; and that example the invention of Peter the Great. The Scotch Church may, indeed, in Some degree refer to the pattern of the African, where the chief biSiop in each province was rather a primus than an archbiSiop. But Surely themiSerable fall and Sudden extinction of that Church, notwithftanding its mojt glorious Saints, Cyprian, Augujtine, and Fulgentius, ought to make it a warning to, rather than a pattern for, us. As to Scotland, in point of fact, the Church has its metropolitan : only at Lambeth, injtead of S. Andrews. Since the removal of the penal acts, the eccleS ajlical independence of Scotland has been a very Jham affair. No one, we SuppoSe, imagines that the epiScopal Jynod would venture to propoSe or to veto any meaSure which was known to be diSiked by or deSred at Lambeth. Much, much better to lean on themSelves : to nominate one jee, — and why not S. Andrews again, unleS> Edinburgh Jhould Seem more convenient for the metropolis ? The objection would be, that in that caSe the prejbyters of that one dioceSe would give a head to the Scotch Church. But jnrely, while the epiScopal Synod hold, and that very properly, a veto in their own hands, this objection is of Small conSequence, And truly, however objectionable is the Syjtem of tranSations, it is preferable to the anonymous con dition of a Church without a metropolitan. From the preSent Jtate of affairs it follows that America and Scotland are governed by bodies which are neither councils nor yet committees ; which mxxfo be without the promiSes divinely attached to the former, or the regularity by organization certain to attend the latter. " I have heard," Said an eminent prelate to the writer, " of the grace of GOD promiSed to an individual ; " I have alfo heard of its being promifed to a council ; but I " never heard of its being promijed to an epifcopal committee." And truly, judging from late occurrences in Scotland, we do not think that it is often found there. XI. THE SIBYLS.* JHE Sibyls ! Familiar as is the name to us, how little we realize the place which they occupied in the Chrijtian Mythology of the Mediaeval Saints ! How difficult to feel that ages which received the Decretals, received alfo the pfeudo- prophecies of Sibyllic compqfition with un bounded faith — received them, fed on them, built on them ! And yet we doubt whether there are many EngliSi Scholars who have ever read them through, while their Sublime poetry is all but un known to ordinary Sudents. Till lately, the huge compilations in which alone the xpwpo' were to be procured, rendered Such ignorance more excuSable. But Dr. Friedlieb's reprint, how ever grave its faults, at all events made the S^udy of the Sibylline fragments open to all. And now M. Alexandre has produced a work which has fully exhauS^ed the Subject. His good tajte, his learning, his graSp of his matter, his appreciation of the place which the Sibylline poems held in the centuries before our LORD — in primitive and in mediaeval times — render his work the bejl French edition of a Greek book which it has ever been our lot to foe. We are to regard the Sibylline Oracles as a text-book of pro phecy for early and mediaeval times ; and as Such we proceed to conSder them. * Die Sibyllinifchen Weiffagungen vollft'andig gefammelt ; nach neuer Handfchriften-Vergleichung, mit Kritifchem Commentare, und metrifcher Deutfcher Ueberfetzung. Heraufgegeben von Dr. T. H. Friedlieb, Pro- feffor an der Univerfit'at zu Breflau. Leipzig : T. O. Weigel. 1852. X(Wf/£ ZiguXhiaiui' Oracula Sibyllina : Textu ad Codices MSS. recog- "nito : Maianis fiipplementis aucto : cum Caftaiionis verfione innumeris paene locis emendata, et, ubi opus fuit, fuppleta : Commentario perpetuo : Ex- curfibus et Indicibus. Curante C. Alexandre. Parifiis: Firmin Didot. 8vo. T. iii. Tomm. 312 Heathen Prophecies. Dies irse, dies ilia Solvet feclum in favilla Telle David cum Sibylla. It pleaSed the French Reformers of the Breviary to alter the two lajl lines after this fajhion : — Crucis expandens vexilla Solvet feclum in favilla. But the original reading gives a far better idea of the influence which the Sibylline Oracles exerted over the whole of mediaeval lore. To thofe ages it feemed nothing wonderful if the GOD Who had infpired Balaam to fay, " I Jhall fee Him, but not now ; " I Jhall behold Him, but not nigh ; there Jhall come forth a Sar " out of Jacob, and a Sceptre Siall ariSe out of Ifrael ;" Who had infpired Caiaphas with the declaration, " It is expedient that one man Should die for the people ;" that He Who had even put thoSe words into the mouth of Virgil — Jam redit et Virgo, redeunt Saturnia regna : Jam nova progenies ccelo demittitur alto : that He Jhould alfo have vouchfafed to turn the oracles of dark nefs into the means of propagating the light. And certainly there are indubitable instances in which the devils, as of old time, con fined Him Whom they equally hated and feared. To fay nothing of the tale related by Plutarch — which yet there feems no reafonable ground for doubting — how the pilot Tamois, on the very evening of our LORD'S Pajfion, was commanded by an aerial voice to proclaim, near the promontory of Phalacrum, that " Great Pan is dead ;" and injlantly the whole Surrounding atmoSphere was filled with the founds of wailing and lamenta tion : there are the irrefragable accounts of the cejfation of the oracle of Daphne, when the remains of S. Babylas were there interred ; and of the oracle which, filenced by S. Gregory's having pajfed a night in the temple, could not refume its func tions till the evil Jpirit was formally permitted to reaffert his ancient power. Let us now, therefore, give a few quotations from the earliejt Fathers, which Jhall Jhow how widely and how deeply the belief in the Sibylline Oracles had permeated the Church. In the firjt place, there is that pajfage in the Simili tudes of S. Hermas, where there appears to the writer an aged woman, in glorious apparel, who begins to read from a volume. And fome time afterwards the angel afks : — " ' The aged woman, " from whom thou did-S: receive this book : whom thinkeS thou "her to be?' I replied, 'The Sibyl.' 'Wrong,' Said he; "it is not fo.' 'Who then is Jhe, lord?' Said I; and he Early Fathers on the Sibylline Oracles. 313 "anSwered, * It is the Church ofGOD.'" Then, again, we find S. JuSin Martyr over and over again quoting the Same tejlimony, and uSng the witneSs of the PropheteSs in verification ofthe truths ofthe GoSpel. S. Theophilus, Bijhop of Antioch, in the time of Commodus, in his Apology for the Chrijtian re ligion to his friend Autolycus, quotes largely from the Sibyl : and with reSpect to theSe early apologijts one conSderation mujt Jtrike us with great force. Againjt whatever they Said, it was certain that the whole learning and ingenuity of the heathen world would be taxed to diScover a reply. What entire confi dence, then, mujt they have felt in the authenticity of theSe poems, who thus Jeem to imperil the being of the ChriSian re ligion on Such an ijfue ! S. Clement of Alexandria cites no lefs than forty-fix verSes from theSamepoems. Origen, however, Seems to have had a truer view of the Subject. He does indeed main tain the authenticity ofthe Sibylline writings againjt CelSus as a matter of argument ; but one cannot but feel him to be arguing againjt his own convictions, on the principle of not yielding an inch of ground to his adverSary. And in confirmation of this belief, we may obServe that he never quotes the Sibyl but once, and then merely by way of alluSon rather than of argument. The Same thing may be Said of S. Hippolytus ; he never makes an abSolute citation from the Oracles, though he twice alludes to them ; once, in the fifty-Second chapter of his work on Anti- chrijt ; the other, in his book on the consummation of the world. At the Same time, that the ordinary run of the Greek-Speaking Chrijlians during the Second and third centuries deeply Studied, and were entirely imbued with the Spirit of, theSe oracles, is made certain by the fact, that in the third century jo many frejh forgeries of the Same kind were publifhed ; jo that, in fact, the more beautiful, and to a certain extent the more valuable, por tion of the existing books are to be referred to that period. But in the Wejtern Church, where criticiSm was at a much lower ebb, the Sibylline Oracles were quoted without any kind of doubt. Let us hear Tertullian : " I will SPea^ a little more " concerning Saturn, and will not omit thoSe teSimonies of Divine " literature to which jo much faith is due on account of their age. " The Sibyl, before literature exited at all, Speaks thus concern- " ing the birth and the hijtory of Saturn. In the tenth genera- " tion, Says Jhe, of men, after the Deluge, reigned Saturn, and " Titan, and Japetus,* the mojl mighty children of earth and " heaven." He is quoting that which we now read as the 108th verSe of the third book. In like manner in his treatiSe De Pallio, * Japetus is a moft eafy and certain correction for Jamfatus. 3 14 Latfantius : Mofes Khorenfis. he tells us that the Sibyl Spoke truth with reSpect to Delos and Samos, in manifejl allufion to Book viii. line 165. Half a century later, Arnobius, in his treatife againjl the Gentiles, derides the heathen for affirming it to have been by the inSpiration of Apollo that the Sibyl uttered So much truth. In the Same century, but later, that moft excellent man, and moS barbarous poet, Commodianus, transfers Some of the Sibyllic rules into his own uncouth lines. And next we come to Lactantius, who, of all Latin writers, is the mojt imbued with the Spirit of theSe Oracles. There are in the works of this writer more than feventy quotations from the Oracles ; and theSe of Such length, that from them no incon- Sderable portion of the preSent Sibylline writings might be re covered. And it was probably from the works of Lactantius that the Emperor Conftantine, in his oration to the Fathers of Nicaea, quoted the Sibyl ; and more eSpecially referred to that mojl touching paffage : — at, a*, lyw SsiKri, iror' kKsvosrai vjtap exsTvo, which one cannot but imagine to have been in the mind of Thomas of Celano, in that pathetic verfe ofthe Dies Ira: — Quid fum mifer tunc dicturus ? Quam patronum rogaturus ? Cum vix juftus fit fecurus. And, as we Jhall have occaSon hereafter to Jhow, ConSantine dwells on the celebrated acrojtich of the LORD'S Name, as one of the mojl convincing proofs of the ChriSian religion. If we proceed in eccleSajlical hi^ory, S. Cyril of JeruSalem oppqfes one Sibylline paffage to Julian ; but, as it will appear, not taken from the original work, but a fecond-hand quotation from the reportwhich EuSebius gives of the oration of Conjtantine to the " Saints." In like manner, S. BaSl, S. ChrySqjtom, and S. Epiphanius have no reference whatever to the Sibyl ; and if S. Gregory Nazianzen alludes to her, it is rather in his character of poet than of biSiop. Sozomen, however, quotes one line from the Oracles regarding the CroS> : — M %v\0V, CO |«aKa(N0TOV, £<|>' otj ©£0? E%ETaW0-&Tl. But it is Singular that at an epoch which was Suppofed to be Sinking into darknefs, Procopius pajfes a jujter opinion on theSe Oracles than mojl of his predecejfors. He fays that he cannot attach any importance to their prophecies as prophecies, becaufe they feem to have been written fubSequently to the events of How many Sibyls. 315 which they fpoke ; but that as works of a certain value in their way, he brings forward their tejlimony. It is fingular to find, in the fifth century, an Armenian author alluding to our Prophetefs. MonSeur Alexandre quotes from the Whijtons' edition of MoSes KhorenSs a pajfage in which that autbor fpeaks of the Sibyl. That edition we have not at hand ; but either he quotes, or the Whijtons tranSated, incor rectly. We give the actual Sentence from the edition publiSied at the Mekhitarijl preSs in 1841 : " But at firS; I am glad that " I can begin my account from my dear Berqfian Sibyl, who is " much truer than the greater part of hijtorians. Before the " Tower, and the multiplication of languages in the human race, " after the navigation of XiSuthris into Armenia, Zerouan, Titan, " and Japhetos were princes of the earth. TheSe perSons ap- " pear to me to be Shem, Ham, andjapheth."* The derivation ofthe word Sibyl, "jhe that hath the counSel of GOD, "J- Seems next to certain. The number of the pro- phetejfes honouredj with that appellation is more doubtful ; Varro, who, as cited by Lactantius, was the mediaeval authority, mentions thefe : — 1 The PerSc ; 2. Libyan ; 3. Delphian ; 4. Cimmerian; 5. Erythraean; 6. Samian ; 7. Cumaean ; 8. HelleSpontic ; 9. Phrygian; 10. Tiburtine ; and their legends or attributes are uSually, in the Cathedrals of the Middle Ages, given as we fhall prefently notice. Of the lifts which we know — in Stalls, in gained glaS>, in Sone Sculpture, in rood Screens, or in the illuminations of the huge choir-books — theSe cathedrals or minjters Supply the beS examples : — Ulm, in Wiirtemberg ; Ribe, in Jutland ; Amiens, in a South Chapel ; Palencia, in Spain ; Chaije-Dieu, in Burgundy ; and Chartres. But Ulm, on the whole, is the bejl, and we may as well here repeat the prophe cies of each Sibyl as there given. When the reader has ac quainted himSelf with the interejl of the productions themSelves, he will be the more ready to enter into an inquiry as to their date and authorjhip. We give the names as there fpelt ; the work dates 1469 — 1474. 1 . Sibella Eretria. She holds the famous acrojtich, which, on * ^.utiq bu mja-a nupailuuiniuin ^uil. ueiLhtrinJuinjuQlilfuutpau pjna nwiipt] p "bl'l"j'L b *^*^- &"& qu^intl juipifUiputjuounql;, pf.pLn-nuliu.'b'lt \}^p.pq^pty, &C f Zw's=9eo{" BiXKa. or BSM.a=8ov}.ti. No one will now follow the derivation which Paufanias tells us was in fafhionat Delphi (Phocea xii.), that o-iSvWa. was a mere metathefis for t.i$vo-o-ct. X Tacitus fays, Annal. vi. 12, " Quod a majoribus quoque decretum erat, poft exuftum civile bello Capitolium, quaefitis Samo, Ilio, Erythris, per Africam etiam ac Siciliam et Italicas colonias, carminibus Sibylla? (Una feu plures fuere) datoque facerdotibus negotio, quantum humana ope potuiflent, vera difcernere." This was in a.d. 32. See Walther, torn. i. 391. 316 Sibyls: their Predictions. account of its world-wide reputation, it will be proper hereafter to quote. The Ulm verSon, admirably carved in an oaken Scroll againjt the South pier of the chancel arch, is that of S. Augujtine. We Jhall have occaSion to enter more at length, by-and-bye, into the Subject of this mojl celebrated acrojlich ; at preSent we merely paS> on to — 2. The Delphian Sibyl. " He foxaHl give his back to the Strokes, and when He is Smitten Jhall be Silent." (TheSe frag ments of proSe are not from any of the Sibylline Oracles, but from the words of Lactantius, who intends to give their Sub jtance.) 3. The Libyan Sibyl. " He Jhall take our intolerable yoke on His own neck, and wear it for us." 4. The Tiburtine Sibyl, called Albuna. " They Jhall hang " Him on a tree, and it Jhall profit them nothing ; for on the " third day He Jhall riSe again, and S^aH jhow HimSelf to His " diSciples, and Jhall be Seen by them ; He fhall afcend into " heaven, and of His kingdom there fhall be no end." 5. The Hellefpontic Sibyl. (Here we have an attempted tranSation from the original Greek, and in verSe.) Felix ille Deus ligno qui pendet ab alto. 6. The Cumaean Sibyl, called Amalthea. " The veil ofthe " Temple Jhall be rent, and there fhall be pitch-black night in "the mid-day." 7. The Cimmerian Sibyl, foretelling to Octavianus that GOD Jhould be born of a Virgin. (The line of Virgil.) "Jam nova "progenies ccelo demittitur alto." 8. The Phrygian Sibyl, called Antico. " He Jhall fall into "the hands ofthe unbelievers, and with wicked arms they Jhall "Jtrike the LORD, and Jhall with impure mouths fpit poifon- "ouSy upon Him.'' TheSe eight are all that Seem to have been known to the German architect ; for there is no reaSon why, had he been So diSpoSed, he might not have introduced more. In other places we find eleven, or fix. In a very exquiStely illuminated manuScript Breviary, now preServed in the Royal Library at Copenhagen, there are Sxteen ; but evidently with the deSgn of matching each prophet — for all the prophets are in like manner thus represented — with a Sibyl. Each of the latter has a legend, conSJting of one hexameter verSe, proceeding from her mouth, jujl as each prophet has his clearejt prediction of our LORD attached to him the Same way. But, in addition, the Sibyls Sibylline Oracles : their Age. 3 1 7 have each, it would feem, their own peculiar attribute ; diSaff, fpade, wheel, plumb-line, and fo on, in a way which the prefent writer is not able to explain. We now come to the periods at which the feveral poems at preSent joined together in one work, as the Sibylline Oracles, were actually written. And part of that which is now called the third, has un doubtedly the claim to the highejl antiquity. Only here we nnift carefully dijlinguijh between the various parts of that book. They are four in number. The firjt (ver. 1 to 97) Seems to have been a later addition. The Second, commencing at ver. 97, extends to ver. 294, and contains an account of the various em pires of the Egyptians, Pecans, Medes, Ethiopians, Ajfyrians, and Macedonians. Then there appears to be another long in- fertion, which extends to verfe 489 ; and then the fourth part of this book begins, and only ends with the book itfelf. Without entering deeply into their reafons for So determining, it Seems certain that the commentators are right in attributing the older part of this book to the time of Ptolemy Philometor : and, in all probability, to the Jew Arijtobulus, the preceptor of Euer- getes, brother of Philometor, as we learn from 2 Maccabees i. 10. " In the hundred fourScore and eighth year, the people " that were at Jenifalem, and in Judaea, and the Council, and " Judas, Sent greeting and health unto AriSobulus, king Ptolo- " meus' majler, who, as of the Jlock of the anointed priejts, and " of the Jews that were in Egypt." TheSe parts, therefore, of the third book, are entitled to very conSderable authority ; an authority equal to that of the Maccabees, and Superior to that of the apocryphal books of Efdras. On this fubject, no critics have written better than Bleek, Gfrorer, and Chaufen. The commencement of the oldejt part, conSJling of verSes 97 — 294, and 489 to end, very probably intended to imitate the rhapSodical beginnings of the true Sibyls, opens thus : — But when the threat of God fhall be fulfilled, The threat pronounced on mortals, when they raifed That unbleft turret in AfTyria's land — For of one fpeech were all ; and fo they willed The ftarry heav'n with vain intent to reach : Wherefore th' Almighty gave His winds command And forthwith fell the Tower, fo huge, fo vaft, And in its builders wild contention reign'd : And Babel is the name men give their work. But when that tow'r had fall'n, and human fpeech Was cleft to various languages, the earth Was foon replenifh'd with divided tribes, And parted out 'twixt monarchs. Then at laft Rofe the tenth race of men, fucceeding that 3 1 8 The Fourth Book. Whelm'd by the Deluge. Then too Cronus reign'd, Then Titan reign'd, then reign'd Iapetus, The offspring of the earth and iky — fo men Gave them their title, making earth and fky Their parents, for that they were greateft far Of human progeny : — in threefold fhares They meafured out the earth, and each had rule O'er the third part, peace reigning over all. The writer then goes on to imitate the Theogony of HeSod, twiSing it without much ingenuity to Scripture hijtory. After running through a conSderable portion of the world's annals, the writer Jays that there is a race Kara, xjiow; Oup XttA&xi'&jv 'e£ n; |t*ot ykvo; \a-rX of righteous men, who live holily among the gentiles ; and, pro ceeding to deScribe the Jews, he predicts terrible punijhments on other nations, while they Jhall be rejtored to their own land : — jttti tots Sri veto; traXlv sa-crsrai, tv; itapo; wev. Next in time to the Erythraean Sibyl's prophecies, (for to her the third book has, from its fuperior value, been attributed,) comes the fourth book, as we have it now ; the fourth, in every recen- Son, except the Munich manuScript, where it is called the tenth. But this is evidently the compqfition of a Chrijtian, and probably of a Christian Jew. The mixture of paSt hiSory and future prophecy — the wild fragments fo natural in a S^ate of excitement Jiicn as thofe of the early perfecutions — gives a lively idea of the immediate expectation which the Chrijlians of the firft and fe cond centuries entertained of the coming of Antichrijl, and the Advent of the LORD. Thus (book iv. line 137) Antioch is to fall under the arms of Italy, led on by Antichrijt ; Cyprus, by means of an earthquake, is to be overwhelmed in the Sea ; an inundation of the Meander is to deS:roy the inhabitants of Caria; and all theSe things are but the precurSors ofthe final judgment. This book is undoubtedly the mojl interejling to the ordinary Sudent; and is abSolutely necejfary to be read by thofe who would form an idea of the hurried life of excitement in which the mojl primitive ChriSians lived, — fo different from the calm, quiet repofe in the overruling providence of GOD, which our fancy is apt to attribute to them. We may obServe that our poet was not a millenarian — which, at the time of Titus or Domitian, in which this book was un doubtedly written, is worthy of notice. Let us give a Specimen or two of this book. The Proem to the Oracles. 310 AtverSe 157 : — Woe ! miferable mortals ! Dare not thus The utmoft phials of God's fulleft wrath ! Lay down the fword : forget the quarrel : leave The murderous feud unfollowed. Learn to lave Your bodies in the eternal ftream, and fpread Your fupplicating hands to God's high throne, Befeeching pardon, and with godly deeds Healing the bitter fpring of fin : then God Shall fend His mercy on you, nor deftroy According to your merits : He fhall caufe His burning wrath to ceafe, if only all Shall exercife their fouls with holy works. But if, O hard of heart, ye hear me not, But, for ye love tranfgreffion, turn away To crime and violence, a fire fhall rage Throughout the world, and this fhall be the fign : About the hour of funrife, fwords fhall blaze, And trumpets echo, and the whole wide earth Shall hear the mighty uproar and difmay. Then the great globe's rotundity fhall burn : And men and cities perifh : and the fire Shall lick up ftreams and fea, and all be duft. But when deftruciion is fulfiU'd, God's Hand Shall quench the fire it kindled ; and the duft And afhes with a human form endue, And mortals re-create as firft they were. Then fhall the judgment be ; then God fhall fit Dooming the world Himfelf. Who fold themfelves To foul tranfgreffion, fhall again be piled With funeral heaps : but every pious foul Shall live again, on earth by God endued With fpirit, breath, and vigour : they His grace Shall endleffly adore. O man, thrice blefs'd! Who fo fhall fee that day, and feeing live ! TheSe laS: lines, which conclude the book, are preServed in their fulneSs only in the Apqflolic Conjlitutions (book 7). The concluding verSes in the Sybilline MSS. were probably mutilated by Some over-orthodox transcriber, for the purpoSe of bringing them into better agreement with the ApocalypSe. Next in age to the fourth book, comes that which is uSually called the Proem. This was fiijt edited in the Princeps Editio of Theophilus to Autolycus, — the Same work which has been of late jo ably tranSated by Mr. Flower, — in 1545, and at once created a SenSation among the. learned of Europe. From that time to this, it has S°°d as the preface to the whole collection of Oracles. Nothing is clearer than that this is the compqfition of a Scholar in the Chrijtian School of Alexandria : not only the general Species of ratiocination is Sufficient to prove the fact, but the reference made over and over again to the unfortunate cats 320 The Great Acrojlich: whom the Egyptians turned into gods, is a proof in the fame direction. Thus, in verfe 60 — alo-%uvBrirE yaXa; ual MaiSaXa BeiooTQiovvrs;. And again — 7rpoi\E, QaXireo 4-uxr,v "C$airiy citvaoL; TtXouroXorov o-Q&ln;' leurwpo; £' ayim /J.EXlv$£a Xaptfavs 8p£}[o-ivl' "Eo-Qis, -Jflvz, %[vtt]v 9£0[*v E^aJV ffaXaftaty' 3I^Su X[pic-rl] p-tya, FaXtXattuv Ho-6ai(jo]otiriv lu,6ttw 4 *l[Xa6t, xal Traitor-] fjLWoso Ileitropiov. The a-vyycvcav feems to us, next to certain. Alexandre's reading is ei, Trip) (lev tuv Xeyofievav 9eav ac fir) ovtoiv ano tivoc Swa-riJs smTrvoiac 5ia xpncfiav u/xa; SiJatrKOiW weft 5e T>j; tou ZuTfyoc ri/xav 'Iwou Xf kttow fj.eXXov-work of propbecy : how, when a fiery dragon Siall come acroS> the water, carrying in its belly a body of troops who Jhall fight againjt Rome, — then will be the end of the world, theSgns of which are deScribed again at length. It is next to certain, then, that this part of the book was written under Antoninus Pius ; but not immediately after his acceffion: becauSe he is here called old, whereas he was but fifty-four when he aScended the imperial throne. It is alfo almoft certain that our poet had before his eyes that which we now call the fourth book, and that which is reckoned the Second part of the eighth, from which he appears to quote two lines. Of this alfo let us give a fpecimen : — And after him, in Time's approaching end, Three fhall have rule, who bear God's higheft Name, That Name, whofe might and glory lives for aye. Of thefe, the firft, now aged, yet fhall hold The fceptre for long years : a gloomy king, Who fhall fhut up all wealth of every realm Within his treafure-houfe, that when from far, The matricide, returning, claims his own, He may enrich his Afia with the fpoil. We Jhall have occaSon Shortly to unravel this prophecy : at preSent we may obServe that after the eighth we may place the fifth book ; the authorSiip of which is a queSion of great diffi culty. It would appear, however, that, although fome pajfages Seem to be taken from the New TeSament, the probability on the whole is, that the writer was a Jew ; but whether Chrijtian or Jew, he was undoubtedly an Egyptian, and therefore an Alexandrian. Alexandre makes him almojl contemporary with the writer of the firjl part of the eighth book — perhaps a few years later. But to us the reference to the extinction of the fire of VeSa Seems too clear to be pajfed over as an index to the , real date. Now, according to Herodian, the dejtruction of the Temple of VeS:a by fire took place in the year 191 ; and very Soon after that this book would appear to have been compoSed. Not to be tedious, next would follow the third part of the third book ; then the Sixth and Seventh ; then the firS: and fecond, which as poetical compojitions, perhaps, claim the firft place. Let us give a few Specimens of them. The firjt book commen ces thus : — 324 The Deluge. Beginning from the earlieft race of man, Until the latter day, my fong fhall tell That which hath been, and is, and muft be yet In this world's hiftory through human fin. And, firft, the God commands me that I fay How this world fprang to being. Thou, give ear ; Left thou forget that mightieft King of kings Who faid, " Let all things be," and all things were. He fet the earth on chaos, gave fweet light, Arched high the heavens and fmoothed the hoary fea, And crowned the pole with ftars, a tire of flame, Adorned the earth with flowers, and fed the deep With flowing rivers ; through the air difperfed Thick mifts and dewy clouds. And next he formed The fifhy tribes of ocean ; gave the birds To foar amidfl the air, and filled the woods With beafts of divers races, and with them That creep upon the ground ; yea, all that is, All that man views around him, owns his hand. Then comes, in cloSe accordance with the Book of GeneSs, the hijtory of the Fall ; and partly from that and partly from the poetic tradition of the gold and Slver ages, an account of the gradual deterioration of the human race. In the deScription of the Deluge, the pSeudo-Sibyl has evidently in mind that moft noble paJSage in HeSod where Jupiter is repreSented as putting forth all his Jtrength to crujh the rebellious giants ; and — which we do not remember to have feen noticed by any of the commentators on Milton — our own poet feems to have availed himfelf of the Sibylline defcription. Let us give the two pajfages. Thus HeSod fpeaks (we quote from Elton's tranf lation) : — No longer then did Jove Curb his full power : but inftant in his foul There grew dilated ftrength, and it was filled With his omnipotence. At once he loofed His whole of might, and put forth all the god. The vaulted fky, the mount Olympian, flafhed With his continual prefence ; for he paffed Inceffant forth, and fcattered fires on fires. Hurl'd from his hardy grafp the lightnings flew Reiterated fwift ; the whirling flafh Caft facred fplendour, and the thunderbolt Fell : roar'd around the nurture-yielding earth In conflagration ; for on every fide The immenfity of forefts crackling blazed : Yea, the broad world burn'd red ; the ftreams that mix With ocean, and the deferts of the fea. The Sibylline Oracles read thus : — Then pafs'd his wife, his fons,.then pafs'd their wives Into the wooden caftle : after them Thofe other tribes, whom God had willed to fave. The Incarnation. 325 But when the key had loofed its iron bolt, And made all faft, the Lord's celeftial will Began its own aCcomplifhment: He drove Cloud over cloud, and hid the fiery difk : And moon and ftars, and heavenly coronet He cover'd with His darknefs : thundering loud, O dread alarm to mortals ! forth He fent The whirlwind of His wrath ; all winds that blew He heap'd up one on other: at His word The founts of the great deep were broken up : The cataracts of heav'n defcended, all The abyffes meafurelefs of earth, unfeal'd, Pour'd forth their flood of waters : yea, the waves Ten thoufand times ten thoufand, leapt and whirl'd Over the boundlefs plains : and from the houfe Of God Himfelf, with wind and waters black, The fierce loud billows dafh'd adown the fky, And all was wildeft uproar ; while the ark Cutting the boundlefs foam, fecurely rode On the wild motion of the plangent waves. The lajt line, in the original, may vie with that of Homer, in his epithet ofthe fea : — G-rEipa, KivufjLEvaiv i/barm KEXttpy£oj«EVa&JV. At the conclufion of the deluge the poem — greatly to the SurpriSe of its annotators — without any connecting link or other notice of the vaS: gap of time between the two events, proceeds to the coming of the Son of GOD. But moft naturally : the Christian . author, under the heathen imperSonation, had been taught by S. Peter that " the like figure, even baptiSm, doth alfo now fave us : " was led from the ark to remember the Church ; and by the Church was called at once to the Founder of that Church and His Incarnation. And thus he proceeds : — But when the unmeafur'd billowy furge that feethed Out ofthe huge abyffes, now at length Shall hear God's voice, and leffening, leffening ftill, Sink back rebuked ; and once again the heights Of mountain peaks, and bold fea-breafting capes Shall beetle as of old : then He, God's Son, Son of the Living God, fhall take man's flefh Incarnate, and converfe with Adam's race. Now mark His name -. four vowels fhall it bear ; One confonant repeated : in its found Eight hundreds, decads eight, and monads eight. Thus fhalt thou know, and knowing fhalt adore, The eternal Father's co-eternal Son, Anointed for His miffion. He the law Shall not deftroy, but rather fhall fulfil In all its full fignificance of type, And teach its holieft' meaning. Priefts fhall come, And bring their gold, their frankincenfe, their myrrh, As feers have prophefied. 326 The Crucifixion. And running very briefly through our Blejfed LORD'S life, the Sibyl thus concludes the firjt book : — But when He fhall extend thofe quickening hands And meafure all things, and fhall wear the crown With thorns inwoven ; when His glorious fide Is wounded with the fpear, and night fhall reign For three hours' fpace amidft the height of day, Then fhall the Solomonian Temple fhow A mighty fign, what time the King defcends To Hades, preaching freedom to the dead. But when three days fhall pafs, then, death o'erthrown, He fhall afcend to light, and teach the way That mortal fteps muft follow ; and at length He, rifing glorious to His native heaven, Shall point the road which leads His followers there. Thenceforth the apoftles fhall be this world's guides, And prophets' voice be filent evermore. Or if Hexameters Jhall feem to give a better idea ofthe Sibyl line works, take the following paffage from the fame book : — This is the conteft for man, — the prize propofed for the foldier, This is the Gate of Life, and fweet Immortality's portal : God fhall extend it to thofe that are greateft and trueft of athletes, In that they fought this fight, — and they that fhall merit the guerdon, Thus having won the reward, fhall enter the Kingdom of Glory. Then fhall the end be at hand, when many a prophet of falfehood, Filling the earth with his lies, fhall deceive thofe ignorant thoufands. Belial alfo fhall come, and performing deceivable wonders, Draw away crowds to his worfhip. With mighty and dread devaftation Shall the elect be o'erwhelm'd — o'erwhelm'd both Gentiles and Hebrews. Happy beyond compare, thrice happy and bleffed the fervant, Whom, when He knocks, the Lord fhall find awaiting His advent! Noon it may be when He comes, or midnight ; cock-crow, or twilight : But of a truth come He shall, — and prophecy then be accomplifh'd. We mujl not, however, pafs without notice, the curious in- Sertion, in the Second book, of about a hundred verSes from the moral poem of Phocyllides. For an inSertion it clearly is, and the way in which the coarSeft and fouleS: lines of the original poem are either omitted or Softened by the Chrijtian compiler is very curious; and a complete proof that the poem in queSion was not for the firS: time compoSed by the writer of the Sibylline oracles. Lajl of all, in age, come the eleventh, twelfth, thirteenth, and fourteenth books — firS: published by Cardinal Mai, at Rome, in 1828 ; except that tbe fourteenth had been already brought to light by Struve, at Milan, in 18 17. We will now call attention to a few theological peculiarities of theSe books. Signs of the End of the World. 327 We have the mojl clear evidence of the orthodoxy of the Chrijlian writers as to the Divinity of our LORD : — Vlll. j.. ouro; 0 l/w irpoypatyEi; iv aTipooriyloi; B eo; >i(*m. Again : viii. 462 : — £i£tti iv dxpavToto-t & e 0 v cot;, napQivE, aoXieo;. And Jtill more plainly at v. 474 : — axx' ou&sv {/.iya BavfA-a ©e<£ naTpi xai Be if Yi«. Andfo again, in the Same book, v. 264 (it is a pajfage which Milton may have Jludied) — avrov yap irpcLno-ra Xa(2aiv trvp-GovXav air dpxn; eTttev 0 Uavrattpariup, nomo-aijuisv, Texvov, afj-tyoo eixovo; I£ \§in; dirofAafcafAEVQi 0pora. tyZ\a' vov fA.lv lyaj p^epo-iy, o-b fr eVeitcs \6yai BEpairEvo-Et; [Aoptym nfAErkpm. Nor are the poems lefs explicit as to the Incarnation : — xii. 32. xtti tote oSj Kpvtyio; ri^Ei Aoyo;.'Y-^io-roio trapma £p«v SvijTOunv ojWOHov. But here an exceptioh mujl be made. The Sxth and feventh books, orthodox on our LORD'S Di vinity, are grojjly— though we may fairly hope, unintentionally — heretical on His Incarnation ; which they appear to connect, in fome extraordinary way, with His Baptifm ; — a herefy which Irenaeus attributes to fome of the Cerinthians, and S. Epiphanius to the Ebionites. The pajfages are too long to quote, but may be found in vi. 3 and vii. 66. The Sgns which our poets give of the end of 'the world are principally theSe : — Mighty appearances in Heaven, iii. 334; v. 154; ii. 34. Children with grey hairs at birth, ii. 154. General barrenneS> of women, ii. 163. The Fall of the Roman Empire, in numberleSs pajjages. Antichrijl. The coming of Elijah. The reign of a woman. As to the grey hairs of children, it feems to have been fimply a Gentile tradition. HeSod, Opp. et Dies, 178 : — 328 Nero believed to be Antichrift. With refpect to the fall ofthe Roman Empire, the Sibyl gives credit to a common prophecy, drawn from the numeral letters of 'Pco/tri. rpl; £e rptmoa-ioo; xat rEo-trapanovra Hai ohtoi irXripcatrsi; ^vnaBavra;, orav o~oi SvtTftopo; Wey fAotpa. QiatfifAE-m, teov ouvofAa -TrXvpcoff-ao-a . That is, that the 948th year of the city would be fatal to it. But though the writer of this prophecy did not live to fee that 948th year, the 2nd of Severus — in which nothing happened — yet his continuer in the thirteenth book had actually outlived the time, and was forced to make another prophecy ; Something after the fafhion of Dr. Cumming's errata in refpect of the period of the Lajt Day. The Second guejfer, however, was no more fortunate than the firjt. He devifed the theory, that Rome had really been founded 105 years later than her fafti declared ; and the fatal year, thus pqftponed again, fell in the 5th of Diocletian, by which time the bard — ofthe ageofAurelian — was doubtlefs Seeping well in the Catacombs, and very little concerned with the failure of his augury. Antichrift. The Sibylline idea jeems to have been that this was Nero ; an idea which long Survived that monSer's own life. One of thofe grange popular delufions, which alfo fixed on Se- baSian of Portugal, and our own Edward V. — and, long before, on Arthur — affirmed that Nero was not really dead ; that he had eScaped the vengeance of the Senate by flying into Parthia , that he would thence Some day return, and again pojfejfing him Self of Rome, become the Antichrijt of prophecy. The way in which the Sibyl interprets the prediction in the Revelation ap pears to be this (Rev. xvii. 8) : " The beajt that thou S»wejt, was and is not, and Shall aScend out of the bottomleSs pit, and " go into perdition. . . . The Seven heads are Seven mountains, " on which the woman Stteth. And there are Jeven kings : five are fallen" — AuguS-us, Tiberius, Caius, Claudius, Nero — " and " one is"— Galba — " and the other is not yet come" — Otho— " and when he cometh, he muS: continue a Jhort Space. And " the beajt that was and is not," namely Nero, " even he is the " eighth" — that is to Say, is riSng again under the form of Vej- paSan, " and goeth into perdition. And the ten horns which " thouSawejl, are ten kings, which have received no kingdom as " yet," — that is, VeSpaSan, Titus, Domitian, Nerva, Trajan, Adrian, Antoninus, Aurelius, Pertinax, Commodus. But when it was manifejl that the fifteenth Roman emperor had departed this life, and Jtill no appearance of AntichriS, while the length of time that had elapSed Since the reign of Nero rendered the expectation of his return impojfible, another belief Coming of Elijah. 329 began to poffefs the Church. It now began to be faid that Anti- chrijt, though he might have found a type in Nero, would be a Jew ; by his father of the tribe of Dan, by his mother a Samari tan. There are various reafons to be drawn from Scripture for the felection of that tribe. In the firft place, its omiffion in the lijt of thofe that each afforded their twelve thoufand in the Revelation. Next, that in the prophetical declaration, after the mention of Dan, the patriarch exclaims, " I have waited for thy "falvation, O LORD ;" as if there were another falvation, and another Lord in fome way connected with that tribe. And this belief lajted down into the Middle Ages ; inSomuch that in fuch writers as S. Hrabanus Maurus, Abaelard, Rupert, and the like, the current opinion feems to be that when a pope of the tribe of Dan Siall aScend the chair of S. Peter, it is he that will be Antichrijl. And in the writings of the later Sibylline bards, Belial, or Beliar, is the name by which AntichriS is called. The next Sgn of the end of the world is the coming of Elijah. This is diSinctly referred to in book ii. line 187. The poet writes thus : — And then the Tifhbite in a fiery car Defcending from the heavens, fhall fhow thefe figns That herald the approach of this world's end. Woe, woe, for them that then fhall bear the load Of near maternity ? Woe, woe, for them That to their helplefs babes give fuck ! For them That dwell befide the fea ! Woe, woe, for all That fhall behold that day, if day it be, When o'er the boundlefs earth a pitchy cloud From eaft to weft, from north to fouth (hall roll. Then fhall this ftream of blazing flame go forth Before the heavenly throne, and laying wafle Both earth and ocean, every creek and bay, Each lake and ftream, each fountain, and the depths That lie beneath the earth, fhall glitter, high Even to the heavenly poles. What the three miracles are that Elijah, in his character as one ofthe two witnejfes, is to perform, does not feem fo certain. Probably the Sibyl, applying Rev. xi. 5, 6, to that prophet alone, reckoned them thus : — I. "If any man will hurt them, " fire proceedeth out of their mouth, and devoureth their " enemies." 2. " TheSe have power to fhut heaven, that it "rain not, in the days of their prophecy." 3. "And have " power over waters to turn them to blood." Ofthe heterodox teaching ofthe Sibylline books, that which has excited the greateS attention is the denial — occurring, how ever, only in one place, ii. 300 — ofthe eternity of future punijh ment : — 330 Denial of Eternal Punifhment. rot; xal o iravroxparxp ®io; aty&iro; aXXo irapi^El evo-e@eo-iv, hirorav 0£ov aosi' Kai rovro Trotno-Et. XE^afAEVo; yap Enaarov airo the great obligations which eccleSajlical Scholars have incurred to M. Alexandre, for this mojl laborious, mojt accurate, mojt admirable edition of one of the hardejl — mojl corrupt — mojl obScure — of all works. Surely he will apply his learning and talent to the elucidation of Some other monument of antiquity, if not more intrinScally valuable, at leaS: probably more univerfally interesting. XII. PRESENT STATE OF THE GALLICAN CHURCH* j HE publications which we have grouped together form, more or lefs, a proof of the renewed Jtruggle between GallicaniSm and the Ultra montane tenets which, till lately, have Seemed to hold undivided Sway in France. Twenty years ago it almojl appeared as if the four famous Articles of 1682, as if the truths for which Bqffuet wrote, and acted, and Juffered, had been utterly forgotten. All the earnejl religion of France was Ultramontane. Under the dynajly of the Orleans family, the old views of the eSablijhed Gallican Church were Smply impqffible ; and we have Seen in the later years of Louis Philippe a member of the Chamber of Deputies, in referring to jome abuSe in the arrangement of a church, declaring (as if he were ajhamed to confeS> that he had been inSde one) that he only was there accidentally, on the occa Sion of a marriage. It appears, however, that beneath the Ultramontane Surface, there was a deep working of the old principles, which was def- tined to bear fruit in due feaSon. And within the laS: ten years, * Hiftoire de l'Eglife de France, compofee fur les Documents originaux et authentiques. Par l'Abbe Guettee, Tomes 12. Paris : Jules Renouard et Cie., Rue de Tournou, 6. 1845 — 1856. Supplement aux Decrets du Concile de la Province de Bordeaux, celebre a la Rochelle en 1853, et public en 1855 ; ou, Defenfe de 1' Hiftoire de l'Eglife de France contre les Imputations contenues dans ces Decrets. Par l'Abbe Guettee. L'Obfervateur Catholique : Revue des Sciences ecclefiaftiques et desFaits religieux. No. 1 — 23. Correfpondance de Confeffeurs de la Foi relativement au nouveau Dogme de l'lmmaculee Conception. 1855. Lettres Parifiennes ; ou, Difcuffion fur les deux Liturgies, Parifienne et Romaine. Deuxieme Edition. Paris: Danton ; Huet. 1855. Guettee 's Hijlory. 333 from every part of France, evidence has been given that the tenets of GerSon and BoJSuet were only dormant, not extinct ; and the exertions of the Abbe Laborde, of Lectoure, in oppqfi- tion to the Bull Ineffabilis, manifejted to Europe that Jtruggle between the two parties in France, which has now attained Such proportions as to threaten the disruption of the entire Gallican Church. The " Hijtory of the Church of France," which Jlands firjt in our lift, is undoubtedly the greatejl literary effort of the revived party. To quote the author's own preface, " Baronius in his " eccleSajlical annals has not forgotten the faireft province ofthe " kingdom of JESUS CHRIST ; Bollandus and the Bollandijts, " Noel Alexander, Sirmond, Baluze, D' Achery, Martene, De " Sainte Marthe, Tillemont, Bouquet, Mabillon, Rivet, Pagi, " Ruinart, and many other learned men whom we might name, " have reproduced its monuments, or diScuSs the obScureS points " of its hijtory ; Lecointe has compiled its annals. Finally, " Longueval took in hand his : HiSoire de 1'EgliSe Gallicane,' " continued by Fontenoy, Brumoy, and Berthier, until the " middle of the Sxteenth century. I reSpect," continues the author, " the work of theSe learned Jejuits. It has been ofthe " greateS; utility to mySelf, and it is a duty, therefore, to pro- " claim my obligations. Nevertheless, I think that Something " more perfect may now be expected. The hijtory of the Gal- " lican Church has undergone the fate of the greater part of " human productions ; perfect, perhaps, for the time in which it " was written, it is no longer in harmony with the tajte of the " preSent day ; queSions of ChriSian art, liturgy, and philo- " Sophy? eccleSajlical and monajlic laws, are not treated as they " now Jhould be with the development which modern hijtory " has preSented to us." The hijtory of this hi^ory is in itSelf worth relating. Abbe Guettee's work is compriSed in twelve large octavo volumes. Published SucceJJively, they attracted from their very commence ment conSderable attention, and were received with general ap- plauSe. Prefixed to the third volume is a dedication to Mon- SeigneurFabredes EJJarts, Bijhop of Blois, (March 15th, 1848,) accepted by that prelate with the attejlation that from his own knowledge of the already publijhed portion, and from the reports of certain priejts to whom he entrujted its examination, he was convinced of the confcientious care, expended on the author's re searches, the exactneSs of his doctrine, and the good Spirit ofthe whole work. The Sixth volume is ujhered in by a Jtill more emphatic approbation by his eminence De la Tour d'Auvergne- Lauraguais, Cardinal-Bijhop of Arras. " This hijlory," writes 334 Guettee 's Hijlory placed in the Index. that prelate, " is an everlajting monument to the glory of the " Gallican Church. By its help greater light will be thrown " over the annals of the eldeS: daughter of the Catholic Church. "... We have no heSitation in recommending it to the Clergy " of our DioceSe." This approbation is ofthe 28th of May, 1850. A prefatory notice, however, which uSiers in the Same volume, S^ows that the author was already jujpe3.ed of Gallican principles, then, as now, jo offenSve in high places. He contents himSelf in replying to the quejtion, " Are you Gallican or Ultramontane ?" by requejting his readers to fiifpend their judgment till the hijlory fhould have reached that epoch in which the oppqjing principles came into colliSon (the volume in quejtion embraces from 1226 to 1351), and briefly ajferts, " Nous declarerons purement et Smplement que nous Sommes " avec les Ultramontains Sur certaines quejtions et avec les Gal- " licans Sur d'autres." The preface to the Seventh volume (June ifo, 1851) Jhows that Ultramontane writers were vigo- rouSy attacking its author ; and finally, on the 22nd of January, 1852, the "Hijlory of the Church of France" was put in the Index of prohibited books. On learning this, not by a formal intimation, but merely through the medium of the " Augjburg Gazette," our author addreJJed a letter to Monfeigneur Gari baldi, papal nuncio in France, requejting to be informed whether the intelligence was authentic. By that authority he was re ferred to Rome, and accordingly wrote to Cardinal Brignole, preSdent of the Congregation of the Index, to Solicit further in formation. " As a priejl devoted to the Church," it is thus that he ex prejfes himfelf, " I could not but be deeply afflicted in finding " that I was claffed, without any previous notice, by a Roman " Congregation, among the writers whofe orthodoxy the faithful " are more or lefs enjoined to Jiifpect. I know not on what " motives the Congregation of the Index can have bafed its " cenfure ; for I can jee nothing in my work which is not capable " of a perfectly orthodox fonje." He concludes by requeSing to be furmfhed with the document on which the cenfure was founded — " in order to profit by the obfervations therein con tained, and thus to make the book irreproachable." The re ply was to this effect : That it was not the cuS;om of the Con gregation in quejtion to communicate the pieces on which its deciSons were bafed ; that the author Jhould addreSs himSelf to learned and orthodox eccleSaS-ics of his own nation ; and after adopting the corrections which they might propoSe, Jhould Submit his revijed work to the Congregation. The Abbe forthwith addreJSed himSelf accordingly to four prelates, who either de- Council of Bourdeaux, 1853. 335 clined the propofed examination, or coupled it with conditions to which the author found it impojjible to Submit. He again applied to Rome, with the reaSonable observation that in order to correct his errors, it was necejfary to be informed of them ; and that his own efforts having failed in France, he now trufted to be furnijhed with the memoir for which he had previouSy ap plied. The anSwer was the Same ; the Congregation never communicated Such documents, and the author mujl apply to other critics. He accordingly inSerted a notice in the Succeeding volume, that he fhould be thankful for any criticifms whatever ; and this done, applied himSelf to the completion of his work. In the eleventh volume, which contains the hijtory ofthe Jan- Senijt Jtruggles, and of the four famous Gallican Articles of 1682, the author proceeds to far greater lengths than he had ventured at the commencement of his work. To this and the twelfth volume we Jhall prefently direct the reader's attention at fome length. Matters were however brought to a head by the Council of the Province of Bourdeaux, which ajfembled at La Rochelle in 1853. Under the preSdency of his Eminence Cardinal Donnet, Archbijhop of Bourdeaux, it was compofed of the Bijhops of La Rochelle, Perigueux, Agen, Lucxm, Poitiers, Angouleme, Mar tinique, Guadaloupe, and S. Denis de la Reunion. The Sxth and Seventh Sections of the firS; chapter are thus exprejed : — We declare that, without fcandal and injury to fouls, and without infult to, and contempt of, the Holy See, it is impoffible to ufe the expreffions which are conftantly employed by fome with refpect to the Roman Congre gations, and more efpecially with refpect to the Congregation of the Index ; namely, that its decrees, approved by the fovereign pontiff, are of no value and no weight ; a temerity happily contradicted in our day by the confcience ofthe faithful. ****** For this reafon we are aftonifhed at, and deeply lament, the blindnefs of fpirit which has poffeffed the author of a work entitled " A Hiftory of the Church of France, compofed from original and authentic documents ;" who in the eighth volume of his hiftory not only renews, but aggravates, the er roneous ftatements of the feven firft, condemned by decree ofthe facred Con gregation ofthe Index. Paying no regard to the admonitions of paftoral charity, making vain efforts to defend his faults, he repeats the fame thing here and there, that is to fay : — That the fovereign pontiffs have overftepped their rights; that, only defirous of governing, they have wifhed to attribute to themfelves all ecclefi- aftical power ; that they have not made Concordats for the good of the Church, but for their own intereft, which Concordats could only injure re ligion ; and, as the temporal power has too often invaded the facred rights ofthe Church, that the fovereign pontiff's have ftrengthened thefe impious ufurpations with a canonical fanction by means of the Concordats ; that they have thus created modern Gallicanifm, or rather that they have con- 336 The " Objervateur Catholique." fecrated it by a kind of baptifm ; finally, he dares to affirm that the right even of making Concordats derives its origin from the fovereign pontiff's defire of domination, and that it is entirely foreign to the power which has been divinely given to them. It is needlefs to recall the other errors ofthe fame writer on the authority of the fovereign pontiff, liturgical right, re ligious orders, and vocal prayers ; on the guilty abandonment of ancient difcipline, ftill more, on the change in ancient doctrine, of which he com plains in an impious manner. Let it fuffice to notice his bitter zeal, his malevolent fpirit, his want of feeling for the ignominy of his fpiritual fathers, his love of infulting them ; his injuftice towards the good and the friends of the Church ; always favourable to its enemies, always willingly and eafily facrificing hiftorical fidelity to their known calumnies. The decrees of the Council, though held, as we have Said, in 1853, were not published till June 3rd, 1855; and the Abbe Guettee lojt no time in putting forth the pamphlet which Stands Second on our lijt. He undertakes to ejlablifh,and does eSabliSi, the following propqStions ; that the Council of La Rochelle had judged him without giving him an opportunity of defending him Self; that of the ten bifhops who cenfured his eighth volume, two only had opened it ; and even theSe two profeJSed to have read but a portion of it. He then defends himSelf agamjl the particular charges brought forward in the decree of the Council, eSpecially that of his partiality to heretics, by which title, as he Slows, the Port-RoyaliSs are intended. Among the journals which moft powerfully undertook the Abbe Guettee's defence, the " ObServateur Catholique" more particularly Sgnalized itSelf. This review was eS;abliSied for the Support of Gallican principles, and to oppqfe " the per nicious tendencies of the party which finds its organ in the ' Univers.' " Depuis affez longtemps ce journal a feul la parole. II a abufe de fa pub- licite pour repandre dans le monde catholique de nombreufes erreurs ; et, ce qui eft plus deplorable encore, il a preche ces erreurs au nom de l'Eglife et du Saint-Siege. II nous a femble qu'il etait bien temps de prendre, contre cet organe exagere de l'ultramontanifme, la defenfe des vrais principes catho- liques. On finirait par identifier l'Eglife avec fon ecole, fi des catholiques finceres n'elevaient pas la voix pour rappeler que l'ultramontanifme ne fut jamais qu'un fyfteme rejete par tout ce que l'Eglife a poffede plus nobles in telligences ; et qu'en voulant transformer en dogme ce fyfteme faux, anti- catholique et anti-focial, le parti ultramontain veut nous impofer un joug que la foi auffi bien que la raifon repouffent. From the very commencement the nerve and vigour of the new periodical gave it conSderable influence ; and in order to be thoroughly independent it was determined that the writers fhould be laymen only. The law by which contributors to periodicals are compelled to attach their names to their articles, would have expofed any prieS: who might write in the pages of The Rofary of Mary. 337 the " Obfervateur" to ferious trouble, and, therefore, where a paper is received from an eccleSaJllc, one of the committee of directors makes himSelf reSponSble for its contents. The intro ductory article, which developes the Scheme ofthe paper, is from the pen of M. Guelon, one of the ableS: and mojl frequent con tributors. MM. Eugene Secretant, Parent Duchatelet, and Virey, are alfo in the Same rank. In addition to reviews, theological diJSertations, and notices of books, each number contains a Chronique Religieufe, which to a foreign reader is its mojl entertaining part. If any one is de- Srous of learning the lengths to which French UltramontaniSm is pujhing the worjhip of S. Mary, he can hardly find a better Jludy than this chronicle. It must be confejfed that there is here and there a bitternefs which is fcarcely fuited to a religious peri odical ; but the conSant and unscrupulous attacks of the " Univers" are but too likely to provoke a reply in its own Jtrain. Some of theSe notices may interejl our readers. We have received a pamphlet containing the act of Confecration to the Bleffed Virgin, pronounced April 4, 1855, by Cardinal Gouffet, at Rheims. We remark in it the following paffage : — " We are happy to be able on this day, on occafion of a ceremony fo auguft and fo confbling to our heart to renew, on the faith of an oath, the vow which we long ago made, to teach and to defend the privilege which has made thee holy, more holy than holi nefs itfelf, from the firft inftant of thy conception." Holinefs, (remarks the editor) confidered generally, is God Himfelf, Who is effential holinefs. Are we to conclude that Monfeigneur Gouffet regards the Bleffed Virgin as holier than God Himfelf? A preacher, in his fermon ofthe 1 6th of December, delivered in his church in this city, informed his aftonifhed auditors that " perfect contrition is an eafy thing, much eafier than is generally imagined. Think of the enormity of your crimes and ofthe goodnefs of God — and you have perfect contrition and are juftified. To fay that perfect contrition is not an eafy thing, is a monftrofity ; it is to turn a religion of love into an impracticable religion. A hundred thoufand fins ! it is nothing in the world. One moment's re pentance, and all is blotted out !'" O Father Pichon, (exclaims the editor), verily you have fervent difciples ! Much fpeculation has lately been excited by a journal called the " Rofary of Mary." The number which is in our hands is that of Saturday, January 19th, 1856. . . . We efpecially notice an article which contains1 fuch blaf- phemies as the following : — " You who fear theface of Jehovah, who tremble when the hour of prayer to Him has arrived, pray to Mary with the faith of our fathers, and fhe will lay your wants before the Divinity ; for it is by Mary that the incenfe of prayer afcends to the throne of God ; it is by Mary that the virtue of grace, and the ineffable bleffings ofthe Moft High defcend." Thus Mary is better, fo far as we are concerned, than God ; God is deprived of the infinite goodnefs which is His effential attribute ; Mary takes the place of Jesus Christ as the Mediator between God and man. That no doubt may remain on the fubject, we read as the motto ofthe " Rofary" — All by Mary : nothing except by Mary. This unfortunate magazine has recourfe to fimony in order to procure fubfcribers ; for, at the head of the number which' we hold in our hands, appears the following notice in bad Latin : — Z 338 Jean-Jojeph Labor de. " Priefts who will promife to fend us twenty-eight intentions in the fpace of fix months will receive our journal gratis for a year, reckoning from the day of their promife." Subfcriptions to a newfpaper is a temporal object. To pay for it by mafles is to apply to a temporal object a thing which in its very nature is fpiritual. This traffic is, then, fimoniacal ; for, fays the Canon Law, fimony is committed by giving, or even by promifing, the temporal for the fpiritual, or the fpiritual for the temporal, as principal end and object, and not gratuitoufly. And here is another notice of a French abuSe which will apply with equal force to Some of our own fajhionable churches, at leajt at watering-places : — The Archbifhop of Paris has juft forbidden the clergy of his diocefe to advertife in the newfpapers the names of the artiftes who have promifed to fing in their churches. It was time to put a flop to this fcandal ; for it feemed that our churches were about to rival the opera. It was to be hoped then, that there will be an end to the demand of three francs for a chair, as at the Mafs of the Holy Innocents in the Church of S. Francis ; or one franc, as in the Madeleine. Under fimilar circumftances, the countryman ihowed his good fenfe when he faid, " If you demand this fum for my chair, well and good, but then I fhall carry it away with me at the end ofthe fervice ; for I could buy it at the fame price !" Let us hope that the order which has juft emanated from the Archbifhop will put an end to the quan tity of profane mufic which has been daily increafing, to the great forrow of true Catholics. It may eaSly be conceived that a journal with Such principles as the above, would direct its attention to three points connected with the preSent Sate of the Church of France — the So-called miracle of La Salette, the Bull Ineffabilis, and the SubSitution now taking place in Paris and other diocefes of the Roman for the Gallican MiJJals and Breviaries. The two former Subjects are jo intimately connected with the life — there have not been wanting thoje who have whiSpered affo with the death — of the Abbe Laborde, that a Siort notice of that dijtinguiSied writer may not be out of place. Jean-JoSeph Laborde was born at Lectoure, a town which was aS;ronghold of So-called JanSeniSm in the eighteenth century, and which Seems to have retained the Same bias in the preSent. Firjt curate of S. Mary at Auch, and then incumbent of a country pariSi in the Same dioceSe, he diJlinguiSied himSelf by his " CenSure of Twenty-two Proportions of corrupt Mora lity, extracted from the Writings of a modern Author :" which " modern author," M. Goujfet — feeing that corrupted morality is no obSacle to high places — fubjequently became, what he Sill is, Cardinal- Archbijhop of Rheims. For this cenSure our author was compelled by his own dioceSan, the ArchbiSiop of Auch, to apologiSe to M. Gouffet. He took care, however, to do So in a manner perfectly intelligible to the latter, and followed The " Miracle " of La Salette. 339 up his firjt work with three difcourSes on the Subject of relaxed morals. At this time the Abbe Gueranger's work, " InSitutions Liturgiques," written on the mojt determined Ultramontane prin ciples, was exciting great interejl in France. Laborde com poSed in reply to it his " Lettres PariSennes," a fecond edition of which has lately appeared. And, as the queSion of the Im maculate Conception was now everywhere difcujfed preparatory to its definition as an article of faith, our writer came forward with his " La Croyance a PImmaculee Conception ne peut devenir un dogme de foi," which was denounced to the Congre gation of the Index by Mons. Lacroix. The condemnation which followed, injijted on by the Archbijhop, but constantly declared by the priejl, on the principles of Boffuet and Fleury, to be of no value whatever in France, led to the retirement of Laborde from his diocefe and his fettlement at Paris. He here occupied himfelf in a defence of the Gallican Church againS the attacks of Count Montalembert. When it was underjlood that the decree exalting the dogma of the Immaculate Concep tion into an article of faith was to be pronounced in Rome, on the feSival ofthe Conception, 1854, our author was deSpatched by his friends to memorialize Pius IX. on the Subject. On his arrival at Rome, he was arreSed by the police, detained priSoner on board the vejfel S. Pierre, for fome days, and then recon ducted to France. He here publijhed an intereSing relation of his journey ; and employed the intervals of eaSe in his laS Scknefs (which almojl immediately attacked him) by the com position of his latejl work, " Entretiens Sur la Salette." At his own earnejl deSre he was taken into a hqfpital for the poor, and there, after having received the lajt Sacraments, he died on the 16th of April, 1855, in the fiftieth year of his age. The moft atrocious calumnies were promulgated as to his dying mo ments ; but the friends who had aJSSed at his death-bed came forward in the pages of the " Obfervateur," and did juSice to an end which worthily crowned a life Spent in the Service of God. We are not about to enter into a diScuJfion of the miracle of La Salette, which we have already notieed on a former occa Sion. The Abbe Laborde, in his " Entretiens Sur la Salette," demonstrated, as far as it is pojfible to prove a negative, the utter groundlejfnefs and incredibility of the whole relation. He argues that, in order to eSablijh a miracle, the very highejl degree of evidence is requiSte ; that Canon Law forbids the reception of any evidence before an eccleSajlical tribunal with out the Solemnity of an oath ; and that the Same law declares children under the age of fourteen incapable of taking an oath. 340 The " Miracle " of La Salette. Of the two fo-called witneJJes of the apparition of the Blejfed Virgin, Maximin Giraud was only eleven, and Fran$oife Melanie Mathieu was not fifteen. He goes on to obferve that the boy, terrified when he faw the confequences of the invention, confejfed to the Cure at Arts that the whole was a fabrication. He fur ther proceeds to demonjlrate, from the words put into the mouth of S. Mary, that it is impojjible to accept the Jlatement, even were the degree of evidence which can be adduced for it tenfold what it is. Such exprejjions as the following, for example, are dwelt on with much effect. " If my people will not be con verted " — and obferve that throughout the whole of Holy Scrip ture the folemn expreffiort, my people, is employed by GOD alone — " I Jhall be obliged to allow the arm of my Son to fall upon " them ; it is jo mighty and jo heavy that I can hold it up no " longer." Or again : " / have given you fix days in which to ." work ; / have reServed the Seventh unto my felf ; it is not given ." up to me; it is this which makes the arm of my Son fo heavy." He comments, as might be expected, on the mamfe/l falfehood, as proved by the event, of the predictions put into the mouth of the apparition. The event occurred in the September of 1846. The words were : " The potatoes will continue to rot, and this " year at Chrijtmas there will be none. Let not him that has " corn Jbw it, for the beajts will eat it ; and that which comes ¦" into ear, will become dujt when you thrafh it. There will be " a great famine. Before the famine comes, children under the " age of Seven will fall into convulfions, and will die in the "hands of thofe that hold them." With the abundant harveS of 1847 before his eye%, the Abbe Laborde might well quote the text, " When a prophet fpeaketh in the name of the LORD, if " the thing follow not, nor come to pafs, that is the thing which " the LORD hath not fpoken, but the prophet hath fpoken it " prefumptuouSy ; thou Jhalt not be afraid of them." How, in the face of thefe facts, and in oppqfition to the declaration of the two prelates moft intereSed in the miracle, the ArchbiSiop of Lyons and the BiSiop of Gap, an Englifh Roman Catholic bifhop can have had the courage to publijh an account of his pilgrimage to La Salette, and to profejs his unjhaken faith in the occurrence, is certainly a phenomenon. We devoted, Some time ago, a conSderable Space to the dif- cujfion of the queSions connected with the doctrine of the Im maculate Conception ; without going over our old ground, it may not be without intereS to our readers if we notice a few of the facts connected with the Subsequent hiSory of the Bull In effabilis. The Abbe Laborde' s open oppqfition to the dogma, his journey to Rome, and his arrejt there, are well known. His Father Morgaez. 341 " Relation et Memoire des Oppofants au nouveau Dogme de " l'lmmaculee Conception," excited deep interefl far beyond the limits of France. One of the mojl remarkable of his adherents was the Father Morgaez, a Dominican, and theological profeffor at the UniverSty of Alcala. In a letter dated December 19th, 1855, and addrejfed to MonSeur Laborde, of whofe death he was not then aware, the Spanifh divine thus exprejfes himfelf. After informing his correfpondent that his book, under the title of " Doctrinal Judgment on the Pontifical Decree of December 8th, " 1854," had been fuppreJSed by the civil authority, and that he himSelf was in danger of undergoing the treatment due to a heretic, he continues thus : — Courage, my dear fir ; let us confole ourfelves in our common tribula tions ! we fuffer them for the holy Church of God, againft the profane novelties which are endeavoured to be introduced by men, whom the Apoftle has defcribed (z Tim. iii.), and who, to attain their end, have abufed the fervent piety, fimplicity and devotion of the holy father Pius IX. towards- our tender mother the Virgin Mary, Mother of God. Let us array our felves in the arms of our warfare ; they are not carnal, but mighty in God to overthrow everything that is oppofed to them ; it is by thefe arms that we deftroy human reafonings, and everything that exalts itfelf with pride againft the knowledge of God. Let us be rooted and grounded in the faith, and mighty in our works, fo that we may refute every doctrine contrary to that which the holy Fathers and their fucceffors have tranfmitted to us by a perpetual, conftant, and uninterrupted fucceffion. Let us oppofe ourfelves like a wail of brafs to the torrent of iniquity, from whatever fide it comes.. Let us not permit them to brand with herefy the doctrine of the holy Fathers Ambrofe, Auguftine, John Chryfoftom, Eufebius of Emeffa, Leo the Great, Gelafius, Gregory the Great, Remigius, Maximus, Venerable Bede, Anfelm, Bernard, Erardus, bifhop and martyr, Antony of Padua, Bernardin of Sienna, Thomas, Vincent Ferrier, Antoninus, John Damafcene, Hugh of S. Victor, and numerous theologians of the ancient fchool. Let us courageoufly refift the innovators, and not fuffer them to torture, under pretence of explaining, the clear and luminous opinions of the holy Fathers and learned men whom I have named. Let us remain firmly attached to the chair of Peter ; but let us not receive blindly everything that may come from Rome .... I will not write at greater length, becaufe, weakened as I am by age, and by long illnefs, I cannot fpend more time on a letter. I afk one thing from you, my dear brother, and from the companions of our fufferings and afflictions, that you would remember me at the Altar of my Lord, and would befeech Jesus Christ to fill us with power and courage to fight His battles. I would alfo afk you, if it be poffible, to publifh this letter in Latin and in French. A month later we find the writer thus addrejjing the Editor of the " ObServateur Catholique : " — You know that I have written a work on the fame fubject of which you treat, and on the fame principles ; the Pontifical Definition of December 8th, 1854.. On this account the Ecclefiaftical Viear of this Court has commenced proceedings againft me : they were begun, he faid, in order that the Synodal examiners of Toledo might pronounce judgment on my writings. This took 342 Father Morgaez. place on the 20th November laft. The 14th of the following December, I was imprifoned by order of the fame vicar, declared fufpended from every facerdotal function, and placed under the guard by direction of a certain prieft of this miffion of S. Vincent de Paul. I am told that the prieft in queftion, though wearing the habit of a fecular ecclefiaftic, is in fact a Jefuit. Neither my age of fixty-fix years, nor the palfy, from which I have fuffered for four, nor the cold of my cell, which is extremely injurious to my health, have prevented the vicar from thus fhutting me up. The damp and the cold have aggravated my complaint ; I requefted to be carried to a hofpital, or if that could not be, to be taken to a real prifon, where I fhould be better off; no attention has been paid to my requeft, and I have received no anfwer. How could I expect it ? — fince nowhere elfe could I be fo fecurely punifhed, and fo completely in the power of fpies, as in this houfe ? Here, all are fpies and watch me ; here, I can neither confefs facramentally, nor receive the fupport of the bleffed Sacrament of the Eucharift, even in lay commu nion ; here, my very name infpires horror ; I am regarded as a heretic, a profane perfon, a blafphemer, a facrilegious prieft ; here, as everywhere elfe, I am reviled before an ignorant people, and in religious houfes. If you afk what is the foundation for their attacks, they will only fay that the Pope, who is infallible, has promulgated a definition to which an entire obedience is due. They affirm that if he were to command the magiftrates to put Father Morgaez to death, they are bound to do fo, under pain of rebellion againft the Church of God. ... It is now three months fince my work was fent to the Synodal judges at Toledo. No judgment has been given, no fentence has been pronounced, and yet the Clergy cry out with all their ftrength, that I am a heretic worthy of the fagot and the flames. . . . Would to God that when a prieft of my order attacked me from the pulpit, and endeavoured to hound on his auditors againft me, my life had been facrificed. I forefee that at my laft hour the facraments of the Church will be refufed me, and that my body will not be buried in- confecrated ground. . . . Affiftme with your prayers, and befeech God to preferve me from the teeth of the lions who furround and watch me continually. Another letter, equally touching, but which we forbear to quote, Snce it has already appeared in a contemporary journal, was addrejjed by Father Morgaez to the editors of the " ObSer- vateur." In the mean time, he had the Satisfaction of receiving a communication from four Italian prieS:s, which muS: have been a great conSolation to the brave old man. It, as well as his re ply, have been printed in the " Correspondence of the ConfeJJors of the Faith," which Sands on our li/l. After Speaking of the labours and (to human eyes) premature death of Laborde, they thus continue : — Befides the prieft Laborde, of whom we have fpoken with praife, four priefts of Pavia oppofed the Definition of the 8th of December, 1854, de clared to their own bifhop that the dogma of the Immaculate Conception was quite new, and contradictory to apoftolical tradition ; further, that the definition had been promulgated againft all the laws and canons of the Church ; fo that, bearing upon its face the mark of its condemnation, the divine promifes could not be applied to it. Thefe priefts, if you wifh to know them — if not perfonally, at leaft by name and in charity — are none other than ourfelves, unworthy and finners, who defire to be united to you Correjpondence ofthe Confejfors. 343 in the bonds ofthe Holy Spirit. The third day after the publication of the bull, that is to fay, the 12th of February laft year, we prefented an act of op- pofition to our bifhop, who, without examination or judgment, wrote to us that we were under the greater excommunication, pronounced againft us by the letters apoftolical, and fufpended us from all prieftly functions ; we are ftill under this fentence, and doubtlefs fhall be till our death. Neverthelefs, though we were prevented, on account of the misfortune of the times, from caufmg our aft of oppofition to be printed, God took care that it fhould be divulged, through the French and Italian journals ; and, through fear that it fhould not be hereafter known, Perrone has confecrated its memory by blam ing our oppofition in the thefis ofthe new dogma which he has added lately to his theology. At the end of laft year Athanafius Donetti, native of the Swifs moun tains, formerly a diftinguifhed profeffor ofthe feminary of Pavia, and curate in this city, remarkable for his fcience and eloquence, has publiihed a work to which he has attached his name ; in it he has oppofed the definition as contrary to right, and proved the perverfity of the new dogma, with in vincible reafoning, and in an energetic dyle. Finally, Spain has alfo given her tribute, and it is not fmall, with regard to the difficulties of the times ; for it has furnifhed from the laity a young advocate whom you have mentioned in your letters, and among the priefts — you, who fhow invincible courage. But you, illuftrious confeffor, furpafs the reft by enduring fuch fhameful treatment for the truth ; indeed, words and reafonings are of little ufe to enkindle faith in the hearts of men, if the divine grace of the Hol Y Spirit does not come to help and enliven them ; but this grace rather works by means of tribulations and facrifices. For our Re deemer and our Chief has redeemed the world by His crofs and by His death ; and it was neceffary that the grain of wheat fown in the earth fhould die, that it might yield, in all the world, an abundant harveft. A fimilar fate is referved to His members ; thus, thofe who are chofen by the grace of God to preach the Gofpel will not reap in joy, if they fow not in tears ; they will not carry their fheaves rejoicing, if they have not planted the feed of truth with tears. The merciful God has given you the better part, that of fuffering; the more painful the torments you endure for the glory of His Name, the more excellent are they ; you are made a fpectacle unto the world, unto angels, and to men. You are truly happy, who are perfecuted for the fake of juftice ! The eyes of all the faints are turned towards you ; they contemplate the battles of the Lord, and the glorious victories which they obtain through you, againft the enemies of the truth. A thoufand and thoufand times bleffed ! you reprefent to our eyes the troop of the ancient confeffors of the faith ; and in you the army of martyrs reckons a new foldier — that army that fhall fight for the faith till the time of Antichrift. Take courage, then, courageous champion of Christ, and let not adver fity abate your ftrength of foul. Strengthen yourfelf in the Lord, and be full of vigour ; hold that thou haft, for it is he who fhall perfevere unto the end that will be faved. And if Satan, our enemy, goeth about like a roaring lion, feeking to devour you, refift him with the ftrength which faith gives you, cafting all your care upon God, Who careth for you; as Christ has taught, repel all the temptations of the enemy, and ftrettgthen yourfelf by the word of God. If theywill not hear your confeffion, you need not lay it to heart, fince they thus act from hatred to the truth ; if the martyr-catechu mens were purified by their own blood, you who confefs Jesus Christ and His Word before men, will be acknowledged by Him before His Father and before His angels. Are you forbidden to fay mafs ? You are yourfelf the facrifice, and the altar upon which Christ is facrificed to God His Father, 344 Tenca, Grignani, Parana, Aloyfius. fince you fill up in your body for the Church that which is behindhand in His fufferings. Areyou not even confoled by lay communion ? Have confidence, brother, in the Lord your God, Who gives the hidden manna to him that overcometh, and who fatisfies with the invifible food of angels thofe who, for not confenting to impiety, are deprived of His body and blood, which are our greateft confolation in this exile. You fear, perhaps, the being de prived of all help in the laft combat with death ; but remember Christ dying upon the crofs, forfaken by His Father ; and thus, if men forfake you, you will fay with greater confidence, "Lord, into Thy hands I commend my fpirit." Finally, be not troubled about your burial, when you have before your eyes the examples of fo many martyrs whofe bodies, cad into the high ways, have been torn to pieces by birds of prey, or burnt. . . . If you wifh to know with certainty the remainder of what has happened to us, and which concerns us, we will willingly relate it to you. At the approach of Eafter we addreffed a refpectful letter to our bifhop, to pray him at leaft to allow us lay communion, and to have at leaft pity upon one among us, who was dangeroufly ill, and who ardently defired to receive the holy Eucharift. The bifhop refufed us becaufe we would not betray the truth. The fick man afterwards felt a little better, and lingered during a year a life of wearinefs and differing, defiring to die and to be with Christ ; but now his illnefsis increafed, and he is on his bed as upon an altar, offering his facrifice to God, and preparing himfelf to go to his Lord with great truft, becaufe of the teftimony he has given to the truth. Remember him in your prayers. Twice our bifhop has propofed a conference to difcufs the queftion, and twice has put it off, becaufe we laid down fuch conditions that the truth might incur no danger, and that the victory might be evidently proved whichever fide it might be. Among the priefts of our country (we fpeak particularly of our own and a neighbouring diocefe) there are few who believe in their hearts the dogma of the Immaculate Conception of the Bleffed Virgin ; the greater part, before the definition, openly detefted it ; but afterwards, in prefence of the danger, they have obeyed the orders which they have received, from different motives. Some rejected, at leaft apparently, the opinion which they had formerly fup- ported, and faid that they were convinced by the authority of the univerfal Church, and that they did not wifh to rifle their falvation by refilling to obey it. The greater number, privately rejecting the dogma, refpect it in public and in the Church, fo that the great multitude of the faithful are led by them into this hypocrify. A very fmall number regret having acted in this manner ; but, through weaknefs, they cannot raife themfelves from their fall. Finally, fome, an extremely fmall number, among thofe who have no public miniflry to fulfil, have not foiled their robes ; they lament the filence which is impofed upon them ; they pray God to come to their aid if they fhould one day be called to bear witnefs to the truth. The faithful are divided into two parties. The one having the ap pearance of piety, but denying it in reality, blindly embrace the pontifical dogma, refufe to inftruct themfelves about it, and hold us in abomination as heretics. Others are neither cold nor hot, but lukewarm ; therefore they either ridicule the dogma, or they take no more intereft in it than in the reft of religion. Neverthelefs, through the grace of God, there are (till fome among the laity — a very fmall number, we muft fay — who ferve God in fpirit and in truth ; thefe deteft the perverfe dogma, and are ready for any thing. We can alfo mention feveral women, who, preffed by neceflity, have engaged in the combat againft the enemy with manly courage, and who for feveral months have been deprived of Confeffion and the Eucharift. Subjlitution of Roman for Gallican Office Books. 345 Alphonfe Tenca, prieft, aged fifty-two years, latterly fpiritual director in the houfe of the jeunes-Orphelines. I fign on my bed of differing. Jofeph Grignani, prieft, aged forty-fix years-, lately chaplain in the fame houfe. Jofeph Parana, prieft, aged forty-feven years, formerly director of ftudies in the epifcopal feminary, and in the laft place fpiritual director in the pious retreat of penitent women commonly called the Houfe of S. Margaret. Aloyfius, prieft, aged thirty-one years. Pavia, February 27, 1856. But a far more important teSimony to the ancient doctrine has been put forward by that perSecuted but mojt courageous Church of Holland, to which we have on more than one occaSion called the attention of our readers. It is printed in the " ObServateur'' of September the ijt, 1856.* The third controversy which has been principally diScuffed in the pages ofthe " Obfervateur," is that ofthe Subjlitution ofthe Roman for the Gallican office books. It is well known that the Archbijhop of Paris has injlituted a commijfion, which at the pre fent moment is preparing the Breviary about to be adopted in that diocefe, by the addition of a Proper of Saints, and fuch other modifications as local circumftances may necejfarily require. It is to this Subject, as we have Seen, that the " Lettres PariSennes" of Laborde referred. In the feventeenth and eighteenth centuries almoft every dioceSe in France, following the example of that of Paris, introduced its own offices : all varying more or lefs from each other,but all baSed on the Same grand principles, the expulfion of uncertain legends, the appointment of a far larger number of Scriptural leJJons, the regular and equal weekly recitation of the whole PSalter, the Selection of Invitatories, Antiphons, and Re- fponSes, So far as might be, from the words of Scripture alone, and the fubSitution of modern hymns, chiefly the work of Santeuil, (better known by his Latinifed name of Santolius Victorinus) and Coffin, for the more ancient compqfitions of the Roman Breviary. The modern Gallican Breviaries have been attacked mof! vigorouSy by Dom Gueranger, wbo of courSe finds JanSeniSm in them everywhere ; and who makes the mojt of the undoubted Sips and heterodox lines, Such as, Jesu Redemptor plurium, injtead ofthe Church's Jesu Redemptor omnium, which may here and there be diScovered in them. But it cannot * [I had tranflated it here ; but I have fince given it at length in my " Hiftory of the fo-called Janfenift Church of Holland," pp. 374 — 378, and therefore will not repeat it in this place.] 346 Subjlitution of Roman for Gallican Office Books. be denied that the manner in which their reSponSes, and eSpecially thoSe of the three leading Breviaries — Paris, Rouen, and Amiens —bring together the Old and New Tejtament, illujtrating one from the other, and thus throwing new light on both, is marvel- louSy beautiful. Neither can it be denied that many of the in conveniences inseparable from the Roman diviSon of the PSalter, and the practical corruptions to which it has given riSe, have been entirely avoided. But it is impojfible to go entirely with Laborde and the Gallican party, in their preference of the more modern form. In one point on which they lay great Jtrejs, the hymns, thoSe of Rome, reformed, or rather deformed as they were under Pope Urban VIII, are fo$X\. every way Superior to the pretty com- pqfitions of French literati in the Seventeenth and eighteenth cen turies : and there is often a depth of meaning in Some of the re jected antiphons and invitatories, ill compenSated by the more commonplace, if affo clearer, paJSages of the later books. The " Lettres PariSennes" are eighteen in number. The firjl two are occupied with the general plan of the work : in the third, the inconveniences of the weekly office in the Roman ritual are pointed out. It is Jhown that while, on the one hand, the ordinary Sunday has eighteen pfalms, and the ordinary week day twelve, at matins, every faint's-day above a Jimple has but nine, and thofe felected are from among the Jhortejt in the Pfalter. Hence, as might naturally be expected, the wifh to Jhorten the Service has So completely overloaded the calendar with doubles and Semi-doubles, that the Ferial PSalms have Scarcely ever a chance of being recited. "It is eaSer," Says Laborde, "on a " week-day to recite nine very Jhort pfalms, varied with as many " lejfons, alfo veryfhort, than to repeat at a Sngle breath twelve " pSalms, without pauSe, at the tijk. of ligbting on Such an one "as the 89th, the 78th, the 104th, 105th, 106th, 107th. We " have," he continues, " a guarantee for this which cannot be " SuSpected, Dom Gueranger. After having fpoken of the fef- " tivals of Saints, which thej began again to add to the Bre- " viary foon after the refbrm, he thus exprejjes himfelf : ' Cle- " ment X. may be regarded as the author of a true liturgical " revolution. Until his time, new doubles had not been admitted " except with moderation, in order to fave the prerogative of " Sunday ; femi-doubles alfo had only been created in a very "fmall number.' This then was the fpirit before the time of " Clement X ; that is to fay, the fpirit of the Council of Trent, " which had maintained itfelf notwithstanding the blows which " it had already received. It is clear as the day that the fpirit " to which France has been more faithful than any other Church " has preSided over our Breviaries. The " Lettres Parifiennesf' 347 " It is, then, under Clement X.- that the Roman Breviary ' began to deviate from the principle of the reformation ordained ' at Trent, and it has not ceaSed to deviate Jtill further from it. * ' The Same Dom Gueranger agrees with this, in continuing ' thus on the Subject of the Same pope : — ' This pope,' Says he, ' ' derogated from this rule in Such a marked manner, that after him the greater part ofthe eSablifhed offices had the double rite : 'which has definitely changed the character of the Roman 1 Calendar.' That is to fay, the Roman Breviary has, in this ' refpect, fallen again into the fame abufe in which it was before ' the Council of Trent, and Jtands in need of the Same reforma- ' tion. The weekly office is in the printed books, and that is ' all. They never uSe it, or Scarcely ever ; and by this they ' neglect the injtitution of the ancient Fathers, and the prac- ' tices of every age Snce the firfl centuries, to fay the whole of ' the Pfalter once a-week. The words of Cardinal Quignon, 'by which he proved the necejfity of reforming the Bre- ' viary at the end of the fifteenth century, are as true of our ' time as they were then : ' Some Pfalms,' fays he, ' were ap- ' pointed for every day of the week ; the greater part of the ' time they are of no ufe. Some of them only are repeated ' through the year.' There are fifty of the Jhortejt of them which ' are repeated inceJSantly, and one hundred of the mojl beautiful ' which are never faid. " / know fome places where they have ' made the bookbinder leave the Ferial Pfalter out of new Bre- ' viaries in order to diminijh the weight of the volume." But after all, this expedient of replacing the Ferial by Proper PSalms does not always apply, and at preSent, at leaS% there are many days in which the twelve which Jland in the Breviary mujl Jtill be recited. Other expedients have therefore been deviSed to obviate this necejfity. On the Thurjday, when in the regular courSe the 78th PSalm, with its Seventy-three verSes, would occur, the office of devotion in honour of the BleJSed Sacrament enables the Roman prieSs to acquit themSelves of their duty with the re citation of but nine S*ort pSalms. The Office of the Bleffed Virgin ferves the Same turn on the Saturday. But even all this will not, it Seems, anSwer the purpoSe in France. Pius V. had regulated that the Sundays of Advent and thofe from Septua gejima till Eajter, Jhould yield, under no circumSances, to any feajl whatsoever, except in fome particular cafes to that ofthe patron faint if it occurred. Here, then, are thirteen Sundays — - jujl a quarter of the whole — in which the whole Dominical Office, with its eighteen pfalms, mujl, one fhould fay, be recited. But * We muft except the Pontifical of Benedict XIV.— Editor's note. 348 Archbijhop Si hour. it is not fo. The Bifhop of Gap, in his pajloral for the eSab- HSiment of the Roman Office in his dioceSe, actually promiSes his prieSs that they Jhall have leave to omit nine of the eighteen pSalms, if they will accept the new Breviary in other particulars. " Thus modified," Says he, " the R.oman will not be longer than the GapaneSe Breviary." " But then," afks Laborde, " would it " not have been more Smple to continue the GapaneSe Office, " than to fay the Roman Office in the Gapanefe fafhion ?" The tenth letter is occupied by the falfe legends which, not withftanding its reform by Pius V, have Jtill retained their place in the Roman Office. The fable about S. Clement, notoriouSy given up by all good critics, and called by Tillemont a "Supid and ridiculous Jtory," has its place in the LeJSons for the 23rd of November, wbere we are informed that on that day the fea annually retires from the coajt of the Crimea for the fpace of a week, in order to uncover the tomb of the faint. In like manner, the Lejfons for Pope S. Marcellinus affirm, contrary to all hif- torical evidence, that he apojlatized ; thofe for S. Marcellus, that in the perfecution of Maxentius (which persecution never had any exijtence), he was reduced to take the charge of a Sable ; and thoSe for S. SylveSer repeat the exploded fable ofthe leprqfy and miraculous cure of Conjtantine. M. Laborde did not live to fee the grand object ofthe Ultra montane party accomplijhed in the Subjlitution of the Roman Breviary for that of the DioceSe of Paris. It was not to be ex pected that his Surviving friends could allow the mandement of Archbijhop Sibour to pafs without notice ; accordingly, there is a very able critique in the " Obfervateur" on that document : — " The moment appears to have come," fays the Archbifhop, " to re- eftablifh the Roman Liturgy in this large Diocefe. " To re-eftablijh it, it muft have been formerly eftablifhed there, as we have already remarked ; the Archbifhop takes it for granted ; but his Grace is deceived upon this point. The Roman Liturgy has never been admitted into the Diocefe of Paris. At the beginning of the feventeenth century, one of the Gondys, who wifhed to be cardinal and to pleafe the court of Rome, thought of eftablifhing it, inftead of reforming that of his Diocefe according to the fpirit of the Council of Trent. But he met with fo lively an oppofition in his clergy that he was obliged to renounce his project. The time is come, according to his lordfhip, to tighten, by the Roman Liturgy, the bands of unity. Thefe words are. a conceffion to the unfortunate idea put forth by our modern Ultramontanes, who make unity to confift in things which do not at all concern it. Never, in the Church of Jesus Christ has it been con- fidered as a gain to abandon local cuftoms and traditions. The Church, deftined to vifit the whole world, and to enlighten it with the Divine light, fuits all nations, fo different in manners and language, precifely on account of this legitimate diverfity of its liturgies and difcipline, which renders pof- fible the adoption of Chriftianity by nations, which would always be utterly Pavilion of Aleth. 349 alienated, if there were no means of facilitating the practice of her precepts, and if the faith had not, by prayer or liturgy, an expreffion in keeping with the nature of their character. To attack the diverfity of liturgies or difci- pline as lefs conformable to unity, that is to fay, as near fchifm, is to attack indirectly the true unity of the Church, — is to give reafon to believe, that Chriflianity, according to the fyftem of Montefquieu, is impoffible for certain people, or, which comes to the fame thing, that the Church cannot obtain Catholicity, which is, neverthelefs, one of its effential and fundamental attri butes. It is now time that we Should turn to one or two of the more Salient points of the Abbe Guettee's hijlory. We have, on Several previous occaSons, directed the attention of our readers to Several points of importance in the hijlory ofthe Gallican Church. We will follow her new hijtorian in his account of one of the mojt remarkable epochs of her exijtence — the adoption of the four celebrated Articles of 1682. It was during the brief interval ofthe Peace of Clement IX. that the extraordinary controverfy broke out which, for a moment, united the JeSuits with the Ultra-Gallicans and with Louis XIV, while it linked the Pope in cloSe alliance with the School of Port Royal, or the So-called J anSeniS; Bijhops. At the epoch of theCon- cordat, the kings of France had claimed and obtained certain rights of presentation, in contravention of the previous regime, over the greater part of the Gallican dioceSes. The rights of Some were Jtill preserved intact, and among theSe were the churches of Lan- guedoc. In 1673, Louis XIV, then in the height of his power, reSolved to bring the whole of his kingdom under the Same rules. The greater part of the prelates were too well bred — to Say nothing of their pqffible expectations of richer Sees or archbiShop- rics — to oppoSe the S'ghteS difficulties to the will ofthe Sovereign ; but it So happened that there were two, and they previouSy foj- pected of JanSeniSm — Pavilion, BiShop of Aleth, and Caulet, of Pamiers — who were made of different fluff, and determined to defend the rights of their respective Churches at whatever cqjl. The diSpute broke out in 1675. Louis XIV. in that year pre Sented a clerk to a benefice in the dioceSe of Aleth, to which his predecejfors had preferred no claim of presentation. Pavilion appealed to the ajfembly ofthe clergy, then in actual fejfion, and demanded their ajjijtance in the defence of his rights. That Synod, with a prudent regard to temporal confequences, replied that the matter was too weighty for its own deciSon, and thus virtually left it in the hands of De Harlai, ArchbiSiop of Paris, a man whoSe ambition and love of pleaSure were about equal. It S> happened that, at the Same time, Caulet had occaSon to viSt Paris as deputy from the ejtates of Foix, of which he was, ex officio, preSdent. The JeSuit party, by whom the king was Sur- 3 5 o Caulet of Pamiers : rounded, and who had already been informed of his difpqfitions, Sounded him as to his agreement or non-agreement with the Bijhop of Aleth ; and Pere de la ChaiSe, the Confejfor of Louis XIV, demanded formally whether he were willing to acquiefce in the new claims which the king's declaration had put forth. Caulet boldly declared his Sentiments, and, having completed the buSneSs which had called him to Paris, returned into Languedoc. AJJembling his chapter, and forefeeing the Jtorm which was about to burjt over him, it is faid that, after Jlating the full details of his conduct, he addrejfed his canons in the words of our LORD, " Are ye able to drink of the cup that I Jhall drink of?" and that they replied without one dijfentient voice, " We are able." He then, in his own name as well as theirs, addrejfed a letter to Pere de la Chaife, in which he informed the favourite that neither his own confcience nor that of his chapter would allow him to SubScribe to the king's mandate. In the meantime, Pavilion, encouraged by his brother prelate, had SuSpended, ipfofaUo, the nominee of Louis XIV. and all thoSe who took any part in his induction. The Parliament of Paris condemned his fentence to be burnt ; on which the biSiop appealed to Rome, and Pont-chateau, one of the mojl illuSrious diSciples of Port Royal, was despatched to inform Innocent XI. orally of the Jtate of the caSe. By that pontiff he was received with the highejl marks of distinction ; and was curiouSy and minutely interrogated as to the health, habits, and diocefan in- Jtitutions ofthe Bijhop of Aleth, whofe afceticiSm in a dijjblute age had been the wonder of Catholic Europe. In the meantime, the SuSpended nominee of the king appealed to the Cardinal de Bonzi, Archbijhop of Narbonne, the metropolitical jee of Aleth. That prelate reveled the judgment of his Suffragan, and inSalled the preSentee. On this, Pavilion iffued a pajloral nijtruction againS the fentence of his metropolitan, and appealed to Rome. While thefe events were proceeding, the Bijhop of Pamiers was qually harajfed. His letter to Pere de la ChaiSe had en raged Louis XlV. to the lajt degree. It was deliberated in the Council of State whether the reaifant biSiop Should not, by a lettre de cachet, be Sent into exile ; but the more moderate advice of the minijler Tellier, and his Son the Archbifhop of Rheims, prevailed. Determined, however, to ajfert his pretended rights, on a vacancy of the archdeaconry of Pamiers Louis XIV. pre sented a perSon named Poncet to that dignity. It is clear that, even had the rights of the regale been Such as they were pre tended to be, the king could only have nominated to the arch deaconry during the vacancy ofthe jee ; but it was the intention of the court to conSder the biSiop, on account of his recuSancy, his Temporalities are Seized. 351 as civilly dead, and thus at once to ajfume all his rights. Caulet, as his brother prelate had done, fuSpended the intruded arch deacon, and thofe who had ajjijted in his injlallation. They, in turn, appealed to their metropolitan, the ArchbiSiop ofToulouSe, who, without hearing the caSe, reverSed the Sentence of his Suf fragan. He, as in the former inSance, appealed to Innocent XI. who took the caSe into his own hands. While affairs were in this pojture, Pavilion departed this life, in the eightieth year of his age, and the thirty-ninth of his epis copate, leaving the whole weight of the controversy to fall on the Bijhop of Pamiers. Shortly afterwards, the Council of State ijfued a decree to the effect that, unlefs that prelate fub- mitted to the king's ordinance within two months, the tempo ralities of his dioceSe Jhould be feized. On this Caulet addrejjed a letter to the king, in which, while proteSing that he never could nor would obey man rather than GOD, he declared that he was perfectly willing to fuSain the lofs of all his worldly goods, but would Jllll ajk the king that the fums allotted to his cathe^ dral, his two Seminaries, and the poor of his dioceSe, might be exempted from the general confiscation. To this letter no re gard was paid. At the day appointed, the agents of the police Seized all the effects of the biSiop with Such rigour that, though it was the depth of winter, tbey did not leave him a Jingle fagot for his evening fire. On this, the incumbents of the dioceSe, who appear to have caught the Jpirit of the chapter, and had determined to fhow that they were able to drink of the cup that their bifhop fhould drink of, met in its various localities, and taxed themfelves at a certain rate for the fupport of their dio cefan. They alfo made him a preSent of two mules, in order that he might be able to continue his dioceSan v|Stations. A collection was further made in Paris for his fupport, and it was propoSed in the Council of State that its principal agent and chief contributor Should be Sent to the Bajtile. " No," Said Louis XIV, " I have Seized on the temporalities of the BiSiop of " Pamiers, but I never intended that he Should die of hunger ; " neither fhall it be faid that any one, in my reign, was punijhed " for giving alms." In the meantime Innocent XI. had addrejfed two briefs to the opprejfed prelate ; and the high eulogiums which they pajfed upon him were the lajl confolations which the old man received in this life. While he was on his death-bed, the ajfembly ofthe clergy, under the direction of the courtier-archbijhop De Harlai, preSented an addreSs to the king, occupied with the mojl fulfome adulation ; and it feemed as if the majority of the Church of France were on the eve of fchiSm with the fee of Rome. 352 Canoneffes of Charonne. On the death of the Bijhop of Pamiers, the chapter, not un mindful of its promiSe, elected for its two vicars eccleSaJtics who were mojl oppoSed to the Jlretch of the regale. One of theSe was immediately exiled ; the courageous canons, without con sidering his office vacated, gave him as coadjutor a prie^ ofthe Same Sentiments. The Archtyfhop of Touloufe profejfed to con sider theSe appointments as ipfo faUo null and void, and nomina ted, by his metropolitical right, two other eccleSa^ics vicars- general of the dioceSe. Thus the wildeS; conftifion prevailed ; the magiftrates impriSoned thoSe who oppoSed the king, and the pope fufpended thoSe who obeyed him. A third Source of diJfenSon had its riSeat this time. At Cha ronne there exijted an injlitute of canoneffes regular of S. Au- guSine, who, amidjl all tbe uSurpations and corruptions ofthe age, Jtill maintained its right of electing their own Superior. On the demiSe of the lajt of theSe, the king, in the plenitude of his power, nominated a certain SJler Marie Angelique, of the order of S. Bernard, to the vacant office. Her installation was only performed by main force, and the greater part of theSSers, while it was proceeding, roSe and left the choir. For this they were punijhed, by a royal edict, by banijhment to diSant convents of other orders. A few, however, contrived to ajfemble, and to ac quaint Innocent XI. with what had occurred. On this the Pope directed them to proceed to a canonical election. They did fo, and choSe another fofoex Angelique as their Superior. Louis XIV. pronounced their election null ; Innocent XI. ijfued a brief reverSng the king's edict ; and the Parliament quajhed the brief, and condemned it to the flames. It was evident that things could not much longer continue as they were without an openrupture. On the 19th of March, 1681, ten archbijhops and forty bijhops met, by command of the king, at Paris. The refult of their deliberations was, that the king Jhould be requeSed to permit the convocation of a national council in the following year ; and a general ajfembly of the clergy was accordingly Summoned. It was high time. In the dioceSe of Pamiers the whole chapter had been forced to fly ; eighty incumbents were either in priS>n or in exile ; Father Cerlat, the remaining grand vicar, who had eScaped, had been condemned to death by the Parliament of ToulouSe. Under theSe circumSances it was that the celebrated ajfembly of 1682 was convened : a memorable example how it Sometimes pleafes GOD to bring good out of evil, and in this reSpect to be compared with the miSerable origin and the happy termination of the fifth CEcumenical Council. The riSng Spirit of the times was BoJJuet, then, after having Ajfembly of the Clergy. 353 been nominated to the bijhopric of Condom, and having reSgned it on his appointment as preceptor to the Dauphin, had juS: been raijed to the biSiopric of Meaux. It was he who digeSed in his own mind the proceedings ofthe ajfembly in which hewas to take fo di^inguijned a part ; it was he who, after long con- Sultation with the Archbijhops of Paris and Rheims, preached the Sermon at the MaSs ofthe HOLY GHOST, which was the bona fide commencement of the proceedings. Speaking of that Sermon, " the tender ears ofthe Romans," Says he to Cardinal d'ESrees, " ought to be reSpected, and I have done it with all my heart. " Three points might annoy them : the independence of the " temporal power of kings ; the epiScopal jurisdiction derivable " immediately fromjESUS CHRIST ; and the authority of coun- " cils. You know well that there is but one opinion on theSe " matters in France ; and I have endeavoured jo to Speak that, "without betraying the doctrines of the Gallican Church, I " might not offend the majejty of the Court of Rome. This is " all that can be aSted of a French biSiop, obliged, by the force " of circumSances, to Speak of Such matters. In one word, I " have Spoken clearly, for that is my duty everywhere, and, " above all, in the pulpit ; but I have Spoken with reSpect, and " GOD is my witneSs that I have done it with a good deSgn." The letter which the aJSembly addrejfed to the Pope has been confidently attributed to Bqffuet ; he himfelf feems to aJSgn its authorfhip to the Archbijhop of Rheims. While it was on its way to Innocent XI, the ajfembly adopted thofe Four famous Articles of which he was the undoubted author, and which form the watchword ofthe Gallican party at the preSent day : — Defirous, then, to remedy thefe inconveniences, we, archbifhops and bifhops affembled at Paris by order of the king, with the other ecclefiaftical deputies who reprefent the Gallican Church, have, after full deliberation, judged it fitting to make the rule and declarations which follow : — " 1. That S. Peter and his fucceffors, vicars of Jesus Christ, and that the whole Church alfo, have received power from God over fpiritual things only, and thofe which concern falvation, and not things temporal or civil ; Jesus Christ Himfelf teaching us that " His kingdom is not of this world ;" and in another place, that we mud " render to Caefar the things that are Caefar's, and to God the things that are God's ;" and that thus this precept of the Apoftle S. Paul can in nothing be altered or fhaken, " Let every one be fubject unto the higher powers ; for there is no power but of God, and the powers that be are ordained of God. He, then, that refifteth the power, refifleth the ordinanoe of God." We declare, in confequence, that kings and fovereigns are not fubject to any ecclefiaftical power, by the command of God, in temporal things ; that they cannot be depofed, directly nor indirectly, by the authority of the heads of the Church ; that their fubjefts cannot be difpenfed from the fubmiffion and obedience which they owe them, or abfolved from the oath of allegiance ; and that this doc trine, neceffary for the public tranquillity, and not lefs advantageous to the A A 354 The Four Gallican Articles. Church than to the State, ought to be invariably followed, as conformable to the word of God, the tradition of the holy Fathers, and the examples of the faints. " 2. That the plenitude of power poffeffed by the holy Apoftolic See and the fucceffors of S. Peter, vicars of Jesus Christ, over fpiritual things, is fuch that, notwithftanding, the decrees of the holy Oecumenical Council of Conftance, contained in Seffions IV. and V, approved by the holy Apof tolic See, confirmed by the practice of the whole Church and the Roman Pontiffs, and obferved religioufly through all times by the Gallican Church, remain in their ftrength and vigour ; and that the Church of France does not approve of the opinion of thofe who attack thefe decrees, or who weaken them by faying that their authority is not well eftablifhed, that they are not approved, or that they refer only to times of fchifm. " 3. That thus the employment of the apoftolic power muft be regulated by following the canons made by the Spirit of God, and confecrated by the general refpeft of the world ; that the rules, cuftoms, and conftitutions, re ceived in the kingdom and in the Gallican Church, ought to retain their ftrength and vigour ; and the cuftoms of our fathers ought to remain un- fhaken ; and that it even tends to the greatnefs of the holy Apoftolic See, that the laws and cuftoms eftablifhed by the confent of this illuftrious See and of the Churches may have the authority which they ought to have. " 4. That, although the Pope has the principal intereft in queftions of faith, and his decrees regard all the Churches, and each Church in particular, his judgment is, neverthelefs, not irreformable, at leaft if the confent of the Church does not intervene." And thefe are the maxims which we have received of our Fathers, and which we have refolved to fend to all the Gallican Churches, and to the Bifhops which the Holy Ghost has eftablifhed to govern them, to the end that we may all fpeak the fame thing, that we may all be of the fame mind, and that we may all hold the fame doftrine. TheSe articles were adopted on the 19th of March, 1682. On the following day they were promulgated by Louis XIV. as the law of the State, and, three days later, regiSered in the Parliament as obligatory to be taught by all ecclejiaSics. It is Sngular that, from the peculiar circumjlances by which theSe Articles were elicited, Arnauld and the Port-RoyaliSs fhould — however much, on the whole, concurring with their doctrine — have been oppofed to their form. At the Same time that great divine, from his retreat in Holland, thus exprejfed himfelf as to their propofed condemnation by the Papal See : — I cannot help faying that it would be bad advice to give His Holinefs if they urged him to condemn the four articles of the clergy, touching the power of depofing kings, infallibility, and the fuperiority of the General Council. For the clergy will not want writers in their defence, although they might want them to fupport their other injuftices. And that will produce a great number of writings on both fides, the effect of which will be to play into the hands of heretics, to render the Roman Church odious, to put difficulties in the way of the converfion of Proteftants, and to be the occafion of a more cruel perfecution againft the poor Catholics of England. One may fee the beginning already ; for a pamphlet has appeared here with this magnificent title — " A reply to the Declaration of the Gallican Church The Four Gallican Articles. 355 on Ecclefiaftical Power, humbly dedicated by Nicholas Ceroli, Marquis of Carreto, to Innocent XI, beft, greateft, chief Pontiff, Vicar of Christ, Lord of the City and the World ; and only Door-keeper of Heaven, Earth, and Hell ; and infallible Oracle ofthe Faith," &c. I have not feen it, but M. de Ste. Marthe, who has written to me on the fubjeft, adds : — " The contents of the book are proportioned to the magnificence of the title. He pretends that Jesus Christ, having been King over all the earth, and the Pope being His vicar, the latter has alfo fovereign power over the whole world, and by confequence over all monarchs." I lament for the Holy See if it has fuch defenders ; and it is a terrible judgment of God on the Church, if Rome takes this way to defend itfelf againft the French bifhops." The fummary which the Abbe Guettee gives of the whole affair is worth quoting : — The aft had not, as we have feen, the approbation of Boffuet. He judged it inopportune; but the will of Louis XIV, ftrongly expreffed, ap peared to him, under the difficult circumftances of the times, a fufficient reafon for acquiefcing in it. The affembly had, certainly, the intention of expreffing the doftrine of the Church of France in the fqrm of canons and decifions. Had it the right ? The general affemblies of the clergy were not councils, and were not ufually convoked for any other purpofe than the regulation of the temporal affairs of the clergy ; however, fince the famous affembly of Melun, the cuftom had been introduced, little by little, of dif- cuffing doftrinal queftions in thefe gatherings. That of 1682, having been convoked extraordinarily, and for the exprefs purpofe of treating of them, believed itfelf in poffeffion of this right ; but we muft remark that it attri buted to itfelf no further powers than thofe which it truly poffeffed, and only undertook to give declaration to a doftrine which fhould be obligatory in France, but in France alone. Nor was it even, properly fpeaking, a de- cifion for France, but fimply a declaration of the opinions which had always been thofe of the Gallican Church ; it was a proteft, in the name of the clergy of France, againft the Ultramontane exaggerations which had made fo much way in the conteft between the courts of France and of Rome. It is thus that we ought, if we would be jud, to appreciate the aft of the af fembly of 1682. It was not to be expected that the Four Articles would ever be approved by the See of Rome. A Special congregation was in^ituted by Innocent XI. for the consideration of their doctrine; and a cenSure was prepared by that body for the Pope's approval and ratification. But Innocent XI. could never be prevailed on to Sgn that cenSure. Yet, anxious to give Some proof of his disapprobation, he perSfled in refiifing his bulls for the elevation to the epiScopate of thofe deputies of the fecond order who had ajjijted at the ajfembly. The death of Innocent XI. did not end the contejt. His Succejfor, Cardinal Ottoboni, raifed to the chair of S. Peter under the title of Alexander VIII, perSJled in his refufal until the eccleSaJtics, nominated to the vacant bijhoprics, retracted their adheSon to the Four Articles. In vain was it that the 356 The Gallican Church on the French bijhops represented to him that thoSe Articles were not to be conSdered in the light of a dogmatical decree — were not intended to be impofed on other Churches — but were a fimple Jtatement of the opinion which had always been held by the Church of France. It was intimated by Louis XIV. that, in caSe of continued refuSal, the conSecration of the bijhops would take place without their bulls. This had actually been done, in S°me injtances, during the wars of the League — had been threatened by the court of Lijbon when bulls were refufed by Rome to the bijhops nominated by the HouSe of Braganca after the revolution which placed it on the throne ; and the threat now held out was remembered and acted upon by the Church of Utrecht, jome twenty years later. The Pope, after Some fruitleSs negotiations, prepared a bull, by which he annulled all that had been done in the ajfembly of 1682; it was kept fecret for fome time, and only publifhed when Alexander VIII. was on his death-bed. The intelligence of its contents, and the news of the Pope's deceaSe, reached France at the Same time. The Parliament was about to condemn it to the flames ; but Louis XIV, unwilling to come to an open rupture with the court of Rome, repreSented that it Should rather be attributed to the weakneSs of a dying man, than to the well-weighed determination of the Holy See ; that the new Pope might evince greater moderation ; and that the Surejt way to obtain an eaSy Settlement of the difference was to take no notice of the bull that had jujl been iJSued. Cardinal Pignatelli, raiSed to the Papal See under the title of Inno cent XII, haSened, in an autograph letter, to acquaint the King of France with his pacific diSpqfitions. Louis XIV, for his part, fufpended the civil law, which rendered the teaching of the Four Articles obligatory ; and the Pope at once fent their bulls to thofe eccleSaSics who had been nominated to biSioprics Snce the ajfembly of 1682, but who had not ajjijled at it. It was underjlood that both theSe, as well as thoSe who had been preSent, were to unite in a letter which Should be fo drawn up as to pleafe all parties ; and with Such conflicting intereSs to be Satisfied, it is not wonderful that the compofition of this cele brated epiftle occupied two years. The terms in which it was finally exprejfed are thefe :• — The fubfcribers declare, " that everything which might have been con fidered as formally decreed in the faid affembly, ought to be held as not formally decreed, and that they themfelves regarded it in that light ; further, that anything which might be confidered to have been then deliberated to the prejudice of the rights of other Churches, was held by them not to have been deliberated at all ; that their intention had never been to pafs a formal decree, nor to do anything that might wrong other Churches : that they Eve of Separation from Rome. 3cy hoped, for thefe reafons, that the Pope would reinftate them in his good opinion, and would iffue the bulls now demanded." Such was the concluSon of this famous ajfembly ; a com promise which while it did not, to uSe Bojfuet's exprejjion, grate on the tender ears of the Romans, certainly left the balance of SucceSs on the Sde of the Gallicans. The doctrine of the Four Articles was neither directly nor indirectly condemned ; Smply their impqfition on other Churches was difavowed, and their obligatory impqfition upon France retracted. The hijtory of this event is related by the Abbe Guettee with great preciSon and clearneSs, and forms a remarkable con- trajt with the obScure and bungling manner in which Rohr- bacher narrates it in his So-called " Hijlory of the Church." At the Same time we are bound to Say that our preSent hiSorian, in the events that followed the ajfembly, Seems to us unduly to depreciate Fenelon, in order that he may un duly exalt BoJJuet. It is very true that Rohrbacher has more decidedly erred in the oppqjite direction ; but the revere of wrong is not neceJSarily right, and our hijtorian might have been content with ajfigning to the Eagle of Meaux that place which was allotted to him by the verdict of the eighteenth century, — the mojl learned Gallican except GerSon, and the mojt eloquent preacher except MajfiHon. We remember, on a very fine evening in May, walking up and down the arcade of yew-trees, Bojfuet's favourite refort, in his epiScopal gardens ; the weftern facade of the cathedral Seen through the branches on one Sde, the town cluftering below the palace on the other. We had been difcuSing the character of Bojfuet with the Vicar-General of the diocefe, and it was fummed up thus : — " He was a " great man, and he was a good man, and he is with the Saints ; " but we mujl not make him into a Saint himSelf." We had intended to notice one or two other of the more re markable events in the later hijtory of the Church of France, which the volumes before us contain. We might in particular refer the reader to the account, now for the firjt time fairly and diSpaJSonately given, of the infamous Council of Embrun, and the depofition and imprisonment ofthe venerable Bijhop Soanen, of Senez. But, above all other parts of the work, the portion which treats of the eccleSaSical annals of the firjt Revolution is the mojt curious. The bias of the Abbe Guettee is decidedly in favour of thoSe who by other Church writers have been branded with every appellation of infamy, the conSitutional bijhops ; and more efpecially Gregoire, whom he exalts into a hero, and into fomething like a confeffor. But it will be fairer, both to the writer and to ourSelves, to reServe that part of his 358 The Abbe Guettee's Works. work till the appearance of his " Memoires pour Servir a l'Hif- " toire de 1'EgliSe de France, depuis le Concordat de 1801 " juSqu'a. nos jours," already advertiSed with the Sgnificant notice, " Pour paraitre des que les circon^ances le permettront." To judge by his account ofthe Revolution, our author's annals of the nineteenth century are likely to be as little pleaSng to ImperialiSs as to Ultramontanes ; and whether circumSances will permit their publication till after another revolution, is a point which may reafonably be doubted. We fhall look, how ever, for the promifed work with great intereS: ; and certainly to no author were the words ever more applicable : — Periculofas plenum opus aleas Traftas ; et incedis per ignes Suppofitos cineri dolofo. XIII. DE SEQUENTIIS AD V. CL. HERMANNUM ADAL BERTUM DANIEL EPISTOLA CRITICA. |ETIS a me, Vir DoctiJSme et AmiciJJime, ut quae de Sequentiis in collectione a me ante quatuor annos edita praefatus fuerim, ea ut pojfum auctiora novae tui operis editioni prae- figenda mittam. Sane in hoc uno judicium tuum et acumen deSderabunt lectores, qui tanto praejtantiora ipSe depromere potes. Sed quoniam ambo in his Jludiis, licet imparl Succejfu, laboravimus, nee pergratum mihi non potejl eJSe, in opere, certe pojt nos victuro, exiguum mihi locum vindicare : experlmentum faciam, an aliquid e Scriniis meis, quod tuo St uSui, expromere pqffim. Id unum obfecro, ut quicquid de hac re fcribam, ab homine cum maxime aliis occu- pato dijtractoque negotiis, quod ipSe Scis, profectum ejje memi- neris. De Sequentiis breviter dicturo, primum de earum origine in quirendum ejt ; dein de progreffu, additamentis, generibus, auc- toribus, antiquatione aliquid Jtatuendum. Jam inde ex antiquif- Smis temporibus id in ufu Ecclefiae Latinae erat, ut inter EpiSolam et Evangelium, extra jejunia, Graduale cum Alleluia diceretur. Rubrica Miffalis SarijburienSs : " Dum Alleluia canitur, duo de Superiori gradu ad Alleluia decantandum cappis Sericis je induant et ad pulpitum " (Anglice : Rood-loft, Ger- manice : Lettner) " per medium chorum incedant. Dicto vero Graduali Seciuatur Alleluia. Chorus idem repetat et pro- Sequatur cum pneumate." Ita Belethus : " In hujus fine neuma- tizamus, id ejt jubilamus, dum finem protrahimus et ei velut caudam accingimus." Hunc Scilicet in modum : — 360 De Neumatizatione toZ Alleluia. f=*^E^^+^FEEEE±E^^EfE Al-le-lu- ia Qua prolongatio Jyllabae ia ideo fiebat, ut tempus ad fe prseparandum et ad afcendendum ambonem Diacono daretur. Sed, Secundum pium ejus S^culi ingenium, quae de necejjitate facta erant, ad myfticam quandam et anagogicam (ut loque- bantur) rationem referebantur. " Solemus," inquit S. Bona- ventura, " longam notam poft Alleluia Super literam A decan- tare, quia gaudium Sanctorum in ccelis interminabile et ineffabile efo." Quod vero S°no tantum, non certis Syllabis hae notac alligabantur, ne hoc quidem, fi Hugoni Cardinali credimus, Sg- nificatione caret : " quia ignotus nobis ejt modus laudandi DEUM in Patria." Et haec proprie ejt Sequentia : neuma five prolongatio ultima; Syllabae rob Alleluia. Ideoque dicta ejt Sequentia, fecundum probatiores auctores, quia modulationem et rhythmum to£ Alle luia fequebatur eique obtemperabat. Alii tamen, inter quos eji Michael Praetorius ; hanc caufam nominis effingebant, quod fcilicet immediate poft neuma incipiebat Diaconus : " Sequentia Sancti Evangelii Secundum N." S. Notkerus Balbulus, qui anno 912 obiit, Sequentiarum quas ita nunc nominamus a pleriSque et doctioribus auctor fuijfe creditur. Nee objlat (quod e pratcedentibus patet) auctores qui ante Notkerum vixerunt de Sequentiis fcripjlfje, cum neumata Solum Sgnificarent. Joannes quidem Adelphus Sequentias noSras a Nicolao Papa I. approbatas fuifife Scribit. Sed, diligentius re inSpecta, patebit Nicolaum I, vel Scriptoris incuria vel typothe- tarum errore, pro II. pqfitum fuijfe. Sedit autem Nicolaus II. ab anno 1058 ufque ad 1064. Notkerus enim ipfe in praefa- tione fequentiarum Suarum ad Luitwardum hunc in modum Scribit : " Quum adhuc juvenculus ejfem, et melodise longijfimae " faepius memoriae commendatae injlabile corculum aufugerent, " ccepi tacitus mecum volvere, quonam modo eas potuerim col- " ligere. Interim vero contigit, ut prejbyter quidam de Gime- " dia nuper a Nordmannis vajtata veniret ad nos, antiphonarium " Suum deferens, in quo aliqui verSus ad Sequentias erant modu- " lati, Sed jam tunc nimium vitiati. Quorum ut viSu delegatus, S. Notkerus de Sequentiis. 361 " ita fum guSiu amaricatus. Ad imitationem tamen eorum " coepi Scribere : Laudes Deo concinat orbis univerfus, qui gratis " eft redemptus. Et infra : Coluber Ades deceptor. Quos cum " magi^ro meo YSoni obtulijfem, ille Sudio meo congratulatus " imperitiaeque compajfus, quae placuerunt laudavit, quae autem " minus, emendare curavit, dicens : ' Singula? motus cantilenas " Sngulas Syllabas debent habere.' Quod ego audiens, ea qui- " dem, quae in ia veniebant, ad liquidum correxi : quae autem " in le vel lu quaS impqffibilia vel attemptare neglexi, cum et " illud pqjlea uSu facillimuni deprehenderim. Ut teSes Sunt : " Dominus in Syna : Et Mater. Hocque modo injtructus je- " cunda. mox vice- dictavi : Pfallat ecclefia mater illibata ; ille " gaudio repletus rotulos eos congeSit, et pueris cantandos aliis " alios inSnuavit." Locus Sane difficillimus, quem Scco pede, ut aiunt, et Pezius et Gerbertus, et alii tranSerunt editores. NuSquam omnino exjtat Sequentia, quae ita incipit : Laudes Deo concinat orbis univerfus. Attamen in Monii collectione (i. 217.) Jequentiam habemus, cujus hoc ejt initium : Laudes Deo concinat orbis ubique totus, qui gratis eft liberatus. Et infra : Coluber Ades male fua for. Et haec Secunda Sne dubio Sequential ejus editio efo, quae YSoni " minus placuit." Notandum eft, verbum redemptus in liberatus mutatum fuijfe, et pro deceptor, curis Secundis, male fuafor pqfitum ejfe : fine dubio ea de causa, ut Jyllabae notis muficis praeciSe reSponderent. Quod hymnologos adhuc, credo, latuit.* * [Notkerum deleftum fequentiarum fuarum inftituiiTe inter omnes conftat. Exemplaria MSS. hujus Libelli Sequentiarum non ita rara funt, et in non nullis Epiftola Dedicatoria ad Luitwardum Vercellenfem epifcopum fcripta praecedit, quam excufam habemus e. g. apud Mabillonium in Aftis Sanfto- rum Ord. S. Bened. VII. p. 19, e libro MS. Cluniacenfi, apud Pezium in Thefauro Anecdotorum i. p. 17. apud Gerbertum de M. S. I. p. 412, verfam majori ex parte in germanicam linguam apud Rambach, Anth. i. p. 210. Quum tam grave fit hujus epiftolse in Hiftoria Sequentiarum momentum, in ipfo monafterio San-Gallenfi ego ejus collationem novam in Cod. No. 381. inftitui, ex quo earn Nealii difputationi adfcribo. " Digniffimo fucceffori Abbatique ccenobii Sanftiffimi Columbani ac Defenfori cellular difcipuli ejus mitiffimi Galli nee non et archicapellano gloriofis- fimi imperatoris Karoli Notkerus Cucullarius Sti. Galli Noviffimus. " Cum adhuc juvenulus effem et melodise longiffimae faepius memoriae com- mendatas inftabile corculum aufugerent, coepi tacitus mecum volvere, quo- nam modo eas potuerim colligare. Interim contigit, ut prefbyter quidam de Gimedia. nuper a Nordmannis vaftata, veniret ad nos, antiphonarium fuum deferens fecum, in quo aliqui verfus ad fequentias erant modulati. Quorum ut ufu deleftatus, ita fum guftu amaricatus. Ad imitationem tamen eorum ccepi fcribere : Laudes domino concinat orbis ubique totus qui gratis eft 362 Sequentiarum Multitudo. Ex illo tempore fequentiarum in EccleSa crevit uSus, non tamen Sne mora quadam et oppugnatione. S. Odilo, S*culo XI, vix obtinuit ut apud CluniacenSes foos una Sequentia, Spiritus SanUus nobis adfit gratia, caneretur. " In antiquis " libris Romanis," inquit Radulphus TungrenSs, " aliquas vidi " Sequentias : multi autem multas introduxerunt : qmfque gaudet " fuis novitatibus." Apud Germaniam, Galliam, Angliam, Scandinaviam innumera pene crevit multitudo : Itali vero, ut et Hifpaniae utriufque eccleSa, jeje femper duriores erga hafce profas probaverunt. IpSe dum HiSpaniam lujtrabam, diligen- tijfima Mijfalia vetujliora perScrutatus Sum cura, BracharenSe jc, Pallantinum, CaeSarauguflanum, Toletanum, EmeritenSe, etc. , unamque, nee plures, inveni fequentiam, quae ex HiSpania originem traxiffe mihi viSa efl : Gaudete vos fideles, quam excu- dendam curavi (Ecclefiologift. xi. 282). Verum tamen eji, EccleSam LuStanam, inde a Philippae LancaJtreqSs temporibus (circa ann. 1390) noftro SarifburienS mijjali ufam fuijje. At eo ufu antiquato, antiquatae etiam Sunt plerumque Sequentias. De his rebus optime, ut S°iet, Martinus Gerbertus, De cantu et mu- fica facrd, torn i. p. 410. Et primo quidem tanquam ad fontem et originem referebantur Sequentiae ad illud Alleluia, de quo antea dictum ejt : ut videre efo in mijfalibus antiquioribus, hunc in modum : — Natus ante fascula . . A E U A Dei Filius invi- . A E U A fibilis interminus ... A E U A Semper autem, cum canebatur Sequentia, omittebatur neuma pojt Alleluia. Rubrica Sarijburienfis : " Deinde cleric! incipiant " Alleluia Sne pneumate : quod per totum annum obServetur, " quando dicitur Sequentia tantum. Quando non dicitur Sequen- redemptus. Et infra : Coluber Adas deceptor. Quos cum magiftro meo Ifoni obtuliffem, ille ftudio meo congratulatus imperitiaeque compaffus, qua? placuerunt, laudavit, quae autem minus, emendare curavit, dicens : Singuli motus cantilenae fingulas fyllabas debent habere. Quod ego audiens ea qui dem quae in a veniebant ad liquidum correxi, quae vero in le vel lu quafi impoffibilia vel attentare neglexi, cum et illud poftea ufu facillimum depre- henderim, ut teftes funt : Dominus in Sina. Et Mater. Hocque modo inftruftus fecunda mox vice diftavi : Pfallat ecclefia mater illibata. Quos verficulos cum magiftro meo Marcello praefentarem, ille gaudio repletus in rotulas eos congeffit et pueris cantandos aliis alios infinuavit. Cumque mihi dixiffet ut in libellum compaftos alicui primorum illos pro munere offerrem, ego pudore retraftus nunquam adhuc cogi poteram. Nuper autem a fratre meo Othmaro rogatus, ut aliquid in laude veftra conferibere curarem et ego me ad hoc opus imparem non immerito judicarem, vix tandem aliquando aegreque ad hoc animatus fum, ut hunc minimum viliffimumque codicellum S. Notkeri Imitator es. 363 " tia, turn dicitur pneuma a toto choro pojt repetitionem Alle- " luia." Notkeriani carminis rationem permulti imitati funt : nemo tamen melius quam GodeSchalcus. Innumeri quoque Scriptores uSque ad Speculum XVI. Sequentias iSo modo compofuerunt : jejuniores S^pe et obScuriores. Quis, e. g., ferre Sequentiam iSiuSmodi generis potejt ? " Quid dulcius, fratres carijjimi, potejt " a Chrijtianis audiri, quam quando per Suorum laudem Sanc- " torum laus et gloria redoletur Creatori,'' turn in ordine 107 ejuSdem farraginis verSus? Sed nimis acerbe de iisjudicaverunt homines alioquin doctiJSmi. Ita qui pro antiquis plerumque pugnabat ritibus, Le Brun : " Mais on ne doit pas beaucoup re- gretter la perte, la plupart n'etant que de pitoyables rhapfodies." Bilem Scriptori movebat ilia ; — Alle — celefte necnon perenne — luia. Erant, fateor, in Sequiore aevo inconditi S^pe et inficeti ; fed et turn temporis erant quoque quae non carebant mira Suavi- tate et vemifiate. Quam religiqfe obServatus hie ritus Semper fuerit, teSatur Sequentia in impia ilia MiS>a de Andreae Carol- Sadtii nuptiis a Germanis novatoribus conScripta. Ejus prin- cipium : " DEUS, in tua virtute Andreas Carolftadtius gaudet et laetatur in thalamo copulatus." Et primo quidem non niS ajfonantiis, vel, ut plurimum, con- fonantiis fimplicibus, utebantur Sequentiarum Scriptores : S. Not kerus ipfe aliquando, ut in Eja recolamus Sngulos verSus, ple- raSque ex interciSonibus, fyllaba A claudit : fequentiam Laus tibi Chrifte (in fejto SS. Innocentum) in E. Aliquando in aliquibus ex dicolis et intercifiones et fines ajjonantes habet ; e.g.: Ergo nos Jupplicantw | tibi exaudi propitius, Sanele Spiritaj, || Sine quo preces omn« | cajfse creduntur et indignae Dei au- rihus. || Sed haec non niji raro. Hermannus Contractus multo ulterius progreditur : is circa A. D. 1070 floruit. Nam dupli- cibus confonantiis non Solum utitur, ut in illo : Tu Agnum, Regem terrae dominatorem, Moabitici de petra deSerti ad mon- tem filiae Sion traduxz/?/ || Tuque furentem Leviathan, Serpentem tortuofumque et rectum collidens, damnoSo crimine mundum exemifti \\ : verum etiam aliquando ad formam accentumque hymnorum Suos redegit verSus. Exemplo St '• Audi nos, nam te Filius nihil negans honorat || Salva nos, JESU, pro quibw te Virgo Mater or at. || Sequentias fasculis XI. compqfitae et in- eunte faeculo XII. magis magiSque in hanc normam vergebant : vedrae celfitudini confecrare praefumerem. Quem fi in eo placitum veftrs pietati comperero, ut ipfi fratri meo apud Dominum Imperatorem litis ad- miniculo, turn quod de vita Sti. Galli elaborate pertinaciter infido, quamvis illud fratri meo Salomoni prius pollicitus fuerim, vobis examinandum haben dum ipfique per vos explanandum dirigere fedinabo." — Daniel] 364 Adamus de S. Vitlore. ut ilia, ViUimee Pafchali, quam faeculo XII. aScribo, amplijjime probat. Die nobis, Maria, | quid vidijli in vial || Angelicos teftes, Sudarium et veftes. \\ Hinc fortajje fuam fequentiarum formam mutuatus ejt Adamus de Sancto Victore, qui circa A. D. 1 1 90 vitam cum immortali- tate commutavit. De eo Scite quidem et eleganter Vir Reve- rendus, Richardus Chenevix Trench, cujus verba hie juvat Latina verSone donare. " De Adami Sequentiis alii aliter judi- caverunt. Qui eum in Summo honore habent, vix infitias ibunt, poetam in myftica Veteris TeSamenti explicatione nimium laborare, Suoque ipfius ingenio, ad id adhibito, nonnun- quam abuti. Nee femper doctiffimas fuas obServationes in poeSeos fervorem perfecte effuSas exhibet. Aliquando etiam plus aequo laborat, ut verSus nimia. componat arte, intrica- tijfimas conSonantias jam prodigaliter accumulet, jam Jiibti- liter inter je liget : ut je magiSrum omnis verSuum generis abSolutiffimum exhibeat, nee tarn a vinculis fuis adhiberi, quam in eis gloriari demonjtret. Culpae, quae nimii aliquid meriti in je habent. Circulum universalis theologiae perfec- tijfime callet, Sancta Scriptural non minus abundanter quam mirabiliter utitur, verfus exquiSta quadam arte ordinat, confb- nantiaSque diSponit, melodiam, dum ad finem vergit, ditiorera plenioremque exhibere curat, in Sngulos verSus mirum quantum vis infundat (e. g., ' Offert multa, fpondet plura, Periturus peritura : — Per quam plebs Alexandrina Femincs non fceminina Jtupuit ingenia ;) felicijfimum narrandi artificium ideo gratius lectoribus reddit, quia quae aliis profert ipfe fe credere et fen- tire tam liquido demonSrat.' "¦ — Nee abjurde Johannes Tolofa- nus, et ipfe Prior Victorinus : " Valde multas profas fecit, quae fuccin&e et clauSulatim progredientes, venujto verborum matrimonio Subtiliter decoratae, Sententiarum floSculis mira biliter picturatae, fchemate congruentiffimo componuntur : in quibus et cum interSerat prophetias et figuras, quae in fenfu quem protendunt videntur obfeuratijfimae, tamen fie eas adaptat ad Suum propqfitum manifeSe, ut magis videantur hiSoriam texere quam figuram." Nee mirum, tanti nominis auctoritatem tantamque ingenii poetici vim novum Sequentiarum genus a Scandinavia uSque ad Alpes propagaffe. Innumeri exSabant Adami imitatores : qui in CCC annorum decurSu Mijfalia omnimoda profarum farragine implebant. E quibus multae non fpernendum locum fibi vindi- cant : nee tamen, tribus quatuorve exceptis (e. g. Thoma de Celano, S. Thoma AquinenS, Jacobo de Benedictis, Henrico PiSore) cum Adamo comparandus iterum exjtitit. Ex eo tem- Sequentiee rudes. 365 pore Notkerianas profas paucifjimos invenijfe imitatores nemini non notum ejt. In tarn immanem multitudinem fequentiarum crevit numerus, tamque infcitae et immodulatae pleraeque evaSerunt, ut Synodus ColonienSs (A. D. 1536) minuendas reformandaSque eas duxerit. Penitus enim intolerabile erat, verSus hujuScemodi, quos in MiS- jali AndegavenS inveni, ab EccleSa cantatos effe : " Clerus " AndegavenSum PSallat cum turma. civium : Quod Mauricii " brachium Nobis miSt Byzantium. ConS:antinopolitana Civi- " tas diu profana ManSerat. Et duritia veSana Dogmata Sacra " Romana Spreverat. Franci fortes accinguntur Venetis ajjb- " dati, Villam hanc aggrediuntur : Cadunt Graeci Superati. " ArchipraeSul PhilippenSs Genere RothomagenSs Francis opem " praebuit : Et de rebus civitatis Ob mercedem probitatis Opes " multas habuit," etc. At in Reformatione Mijfalis Romani judices tarn iniquos je erga proSas moqSraverunt, ut omnes, hiSce exceptis, Veni SanUe Spiritus, ViUimes Pafchali, Lauda Sion Salvatorem, Dies ires, deleverint ; quod maxima cum S*age rei liturgicae factum effe, nemo ejt qui non viderit. Quis enim non dolet profas ab EccleSa damnatas fuijfe, quae non fine fer- ventijfimo cordis Jludio vel legi pojfunt ? Exemplis Sunt : ilia, quae omnem laudem Superat, Sequentia Alleluiatica S. Notkeri : SanUi Spiritus adfit nobis gratia; ejuSdem Pfallat Ecclefia; Adami Zyma vetus expurgetur ; Heri mundus exultavit ; ffhiam dileUa tabernacula, et Sexcentae aliae:* De duobus Sequentiarum generibus haec Clichtovaeus : " ProSa " ecdeSa^ica Secundum Specialem rationem modo explicatam " Sumpta duplex invenitur. Quaedam rhythmica, quae certum " numerum Syllabarum in unaquaque clauSula et in fine conS- " milem exitum duarum pqjtremarum Sy^abarum cum aliis " clauSulis Servat : " et hsec ejt ea in qua Adamus de S. Victore facile princeps exSttit : qua. de causa. Victorinas haSce pojfumus * [Sequentiis e Romana ecclefia expulfis refugium et portus erat communio Lutherana. Etenim non nullae publicis ritibus adhibitae funt, permultae capitulorum Cathedralium officiis privatis infervierunt. Ut exemplum affe- ram, capitulum infignis ecclefiae Halberftadenfis praeter horas canonicas quotidie recitatas, diebus dominicis ac feftivis miffam celebravit Lutheranam, Romanae ad Credo ufque (inch) pediffequam. In his miffis et Sequentiae leftae funt. Liber Ritualis Halberftadenfis decern habet Sequentias: Eja recolamus, Exultemus pari voto, Natus ante Jacula, Grates nunc omnes, Agni pafchalis efu, Laudes falvatori, Summi triumphum, Sancli Spiritus ajjit, Bene- didajemper, Summe rex Chrifte. Et is Sequentiarum cantus adhuc obtinuit ad tempora Hieronymi Gueftphaliae regis qui cum aliis ecclefiae opibus et capituli Halberftadenfis divitias diffipavit 1810. — Daniel.] 366 Sequentia Viclorinee vocare fequentias. " Alia vero non rhythmica," inquit Clichto- vaeus (qui minus ad aurem quamlibet rhythmica dicere debuit), " quae nee determinato clauditur fyllabarum numero," (hoc ple rumque falfum ejl, ut infra monjlrabimus) " neque conSonantiam in exitu certam obServat." Et haec eft Notkeriana. De Notkerianis primum. Mirum enim quam craffa apud homines rei liturgicae non ignaros de earum metro ignorantia, mirum quantum in ipfis Miffalibus vel incurise vel infeitiae. Nee, quod Sciam, Wolfio Monioque exceptis, ulli in mentem venit regulas invejtigare, verSus ordinare, corrigenda vel facillime corrigere. Et ex hoc Sequentiarum genere, quia S°iutioribus videbatur regulis teneri, in uSum venit aliud nomen, Profa : quod pqjlea omnibus Sequentiis commune fuit. Sequentia igitur Notkeriana, Seu ProSa, ex incerto numero verSuum conSat : Snguli verSus ex incerto Syllabarum numero. VerSus bini et bini, aliquando plures, reSpondent turn Jyllabis, turn S^pe accentibus, turn interciSonibus. In pleraSque enim interdSones five clauSulas verSus Snguli dividuntur; exemplo St hoc : Sic te nafciturum | Fill Dei | vates tuo dofti | Spiritu dixerant Sic te oriente | laudes tibi | cantant pacem terris | Angeli nuntiant. Age vero, quoniam in hanc materiam nobis aditum patefeci- mus, aliquas ex Notkeri Sequentiis metrice examinemus : quarum duas jamdudum docte quidem, Sed non omnino, invejtigavit Wolfius. I. Eja recolamus laudibus piis dlgna. Vs. irrefponforius. C Hujus diei carmine | in qua nobis lux oritur | 1 tt J gratiffima | I "1 Noftis inter nebulofa | pereunt noftri criminis | r!i + 8+4— 2°- [_ umbracula | J {Hodie faeculo maris ftella | eft enixa | novas "I falutis gaudiiz { ( Quem tremunt barathra, mors cruenta | pavet [ I0+4 + ° — 22, ipfa | a quo peribit mortua J fGemit capta | pedis antique | coluber lividusj perdit fpolia ( Homo lapfus | ovis abdufta | revocatur ad (" + + 5 + 11 — 2a aeterna gaudi« J {Gaudent in hac die agmina | angelorum cce- "1 ledia I Quia erat drachma decima | perdita et eft in- [ '"*" — *?' venta J et Notkerianee. 367 ( O culpa nimium beata | qua redempta eft na- ) VI. J tura V 9 + 8=17. ( Deus qui creavit omnia | nafcitur ex fcemina J 9 + 7=16. Ideoque non fatis apte inter je reSpondent verSus. Libenter cum MiJSali SarijburienS pro culpa legerem plebs, niS, quod et tu, V. CL, obServaSi, poetam AuguSiniano oxymoro uti velle cre- derem. Itaque omittendum eft 0, hunc in modum : — Culpa nimium beata qua I redempta eft natura ) , , Deus qui creavit omnia | nafcitur ex fcemina j ° ' f Mirabilis natura | mirifice induta | affumens") VTI J quod non erat | manens quod erat I ... c ' I Induitur natura | divinitas humana ] quis au- j 7"" ' +7 + 5 2 • f divit talia | die, rogo, fafta J VTTT 5 Qjjaerere venerat I pador pius quod perierat ) , ' ( Induit galeam | certat ut miles armatura f ° -*' {Proftratus in fua propria | ruit hoftis fpicula | "| auferuntur tela ! In quibus fidebat db capta praeda fua | In quibus fidebat divifa | funt illius fpolia | f ' ' C Christi pugna | fortiffima | falus noftra eft vera 1 X. i Qui nos iuam | ad Putnam | duxit poft vie- > 4+4 + 7:^1 5. f tonam ) XI. In qua fibi laus eft aeterna. V. irrefponforius. [IL] Natus ante facula. {Natus ante faecula | Dei Filius invifibilzV | in- J terminas I 7 + 10 + 4ZZ21. Per quem fit machina j cceli et terrae, maris et f in his | degentiam J 6 + 10+4=120. Itaque haud recte cohserent verfus, quod Slentio praetermiSt Wolflus. Equidem levi mutatione legerem. Per quem fuit machina. II. 7 + 7 + 4=18. III. 10+12 + 9 + 8 + 10=49. IV. 9+9 + 5 = 23. V. 7 + 8 + 6 + 8 = 29. VI. 14 + 8 + 5 = 27. [III.] Hanc concordi famulatu. Expofuit Wolfius, p. 296. [IV.] Johannes Jefu Chrifto. I. Johannes Jesu Christo || multum dilefte virgo. Vs. irrefp. ' Tu ejus amore | carnalem in navi || parentem liquifti II. \ Tu leve conjugis | peftus refpuifti || Meffiam I fecutus Ut ejus pectoris | facra meruiffes || fluenta potare _ -6+9 + ioz:25. 368 Notkerianarum Leges {Tuque in terra pofitus | gloriam confpexifti "| filii Dei I 8 + 14=22 Quae folum fanftis in vita. | creditur contuenda [ effe perennz J Satis recte, quoad fyllabarum numerum, je habet dicolum. Sed quum et SenSus emphaSs in terra et vita pqfita St, et ajjo- nantia in eiSdem verbis locum habeat — adde quod aliud prae- tulerim verbum, in via — nullus dubito quin ita legamus : — Tuque pofitus in via gloriam confpexifti filii Dei Quae folum fanftis in vita | creditur contuenda effe perennz'. {TeCHRisTus in cruce triumphans | matrifuae"] dedit cuftod^flz I , Ut virgo virginem fervares | atque curam fup- j ° ° ' peditarw J f Tute carcere flagrifque | fraftus teftimonio pro J v j Christo es gavifus I a 4. 1 ' j Idem mortuos fufcitas | inque Jesu nomine { ' ' ^ f venenum forte vincis J Verfus poeta indignus, quippe qui nullam interdSonem facile permittat. I Tibi fummus taciturn pras ceteris | Verbum j fuum Pater reve/ar (11 +9. Tu nos omnes fedulis precibus | apud Deum | femper commenda J 10 + 9. Legendum :— Tibi fummus tacitam | ceteris | Verbam fuam | Pater reve/ai Tu nos omnes precibas | fedu/zV | apad Deam | femper com- menaa. VII. Joannes, Christi care. Vs. irrefp. [V.] Laus tibi Chrifte. I. Laus tibi Christe patris optimi || nate Deus, omnipotentiae. Vs. irrefp. Quem ccelitus jubilant fupra aftra | manentis plebis decus harmoniae .j 1 Quem agmina infantium fonoris | hymnis col- ^ "" laudant aetheris in arce Quos impius ob nominis odium | tui mifero ftraverat vulnere II + 11=22. {Quos pie nunc remuneras in ccelis | Christe") pro pcenis nitide I Solita ufiis gratia qua tuos | ornas coronis r1I+8— J9- fplendide J Quorum precibus facris | dele precamur noftra; "1 pie | crimina vitae I Et quos laudibus tuis | junxeras nobis iftic [9 + 9 + 5=Z23- dones | clemens favere | IV Sequentiarium. 369 y ( Illis aeternae I dans lumen gloria 1 , , '( Nobis terrea | concede vincer* j "' f Ut liceat ferenis aftibaj | plenitur adipifci | J yj J dona tuae gratis I 10 + 7 + 7=24. ' | Herodis ut non fiat fociaj | quifquis in horum f f laude | fe exercet proper*. J VII. Sed aeternaliter cum eifdem catervis tecum fit, Domine. Vs. irrefp. Jam vero quaerendum ejl, quonam modo facillime et rectiffime ordinari pojjint intercifiones. Alii enim aliter diviferunt, nee certo quidquam de ea re Jtatui poteS:. Nee mirari non pojfutn, quo pacto Vir Cl. I. T. Monius fatis fe refponforia edidijfe jihi viSus St, quum nil, niS quod oculis verSus intercifos repraefentavit, ejuSmodi faepe fecerit. ExemploSt Tom. i. Hymn. 153. Ita ille edidit et interpunxit : — 1. Agni pafcalis 2. Quarum frons in podis eft efu potuque dignos modum ejus illita facro fanfto cruore Moribus finceris et tuta a clade canopica, praebeant omnes fe chriftiana; animae, Quarum crudeles holies Pro quibus fe Deo in mari rubro funt obruti. hoftiam obtulit ipfe fummus pontifex At hoc vero non tarn parallelizare ejt, quam a,7ra$aXX-vixovc jub Specie paralleliSmi verSus Snere. Nemo melius in hac materia laboravit quam Wolfius, qui utinam quod pauds praeftttit Se quentiis, multis praejtitijfet ! Exemplum vero capiamus : Monii- que interdSonem primam, dein nqftram, Spectemus. Ex no- tijfimis ejl Sequentia : SanUi Spiritus. Ita Monius : — 1. Sancti Spiritus affit nobis gratia. Sed plane irreSponSorius ejt verSus : nee ita in duas partes dividi poteS;. 2. Quae corda noftra fibi faciat habitaculum Expulfis inde cunftis vitiis fpiritalibus. Spiritus alme, illuftrator hominum, Horridas noftrae mentis purga tenebras. B B 370 De Commatifmis Sed, quaefo, cur Sub iS:o numero (2) duo includuntur binarii ? praeSertim cum inter je nullo modo cohaereant. Tu mecum, ne fallor, ita diSpones : — II. Quae corda noftra fibz" I faciat habitaculaw Expulfis inde cunftzV | vitiis fpiritaliba/. Ad fibi et cunUis ponenda ejl interciSo : minime pojt faciat et vitiis. Ita enim ajfonantia (fibi, vitiis) jubet : ita emphafis ipfius fententiae Suadet. Sibi enim, non alii, Sbi, DOMINO et Vivificanti, SPIRITUS SANCTUS corda noftra facit habitacula ; itaque nullos, niS fo, dominos agnoScit vel agnqfcere poteS, et cunUa vitia expellit. III. Spiritus aim? | illuftrator hominum Horridas noftra | mentis purga tenebras ; ut et quae fequuntur : nifi quod iterum duos binarios fub uno numero includit editor. Jam vero experimentum aliud faciamus : notiffimam illam Sequentiam BenediUa fit femper in materiam adhibentes. Ita illam ordinat Monius : — 1. Benedifta femper fit 2. Deus genitor, fanfta Trinitas, Deus genitus, deitas fcilicet unica, in utroque facer Spiritus coaequalis gloria. deitate focius. Pater, Filius, Non tres tamen dii funt, Sanftus Spiritus, Deus unus eft, tria funt nomina, omnia fie Pater Dominus, Filius eadern fubftantia. Spiritufque Dominus. At, S quid video, neque inter fe verfus primus et fecundus, neque eorum partes mutuo reSpondent. Duplici ergo modo or dinari potejt hoc exordium. Vel Sc : — A f Benedifta femper fit Sanfta Trinitas | Deitas fcilicet unica | coae qualis gloria f Pater, Filius, Sanftus Spiritus | tria funt nomina, omnia | 1 eadem fubftantia j eadem fubftantia j Deus genitor, Deus genitus | in utroque facer Spiritus | (_ deitate focius Non tres tamen Dii funt, Deus eft unus | fie Pater Dominus, Filial, | Spiritufque Dominaj. Quod et Monium, licet obScure, Sgnificajfe credo. — Dedi eft unus, qui A cum B correfpondent : ut commatiSmi Seu interciSones roi A aJSonantes funt : ideoque interciSones tou B debent ejfe. Sed et Intercifionibus. 37 1 quum nulla St Sequentia quae plures acceperit formas, ita ut non folum verba varientur, fed et ipji verfus vix iidem, in variarum Ecclefiarum MiJJalibus, videantur ; quumque in prima clauSula. to femper non femel omittatur, ultima vero claufula, n|S fallor, non Semel penitus exciderit, mihi perSuadere non pojfum, quin in honorem SS. Trinitas tricolo carmen Suum incipere voluerit poeta in hunc modum : — {Benedifta fit Sanfta Trinitas : | deitas fcilicet unica [ coaequalis gloria ~| Pater, Filius, Spiritus Sanftus | tria funt nomina, omnia | eadem fub- \ ftantia f Deus genitor, Deus genitus | in utroque facer Spiritus | deitate focius. j Turn vero aliquem, theologiae quam poeSeos peritiorem, ne SabellianiSmi incurreret fiifpidonem poeta, claufulam quartam, verbis ex confejfione AthanaSana paene deSumptis, addidijje : quo facto, ne mancus exjlaret Syllabarum numerus, to femper alia manu in initio additum fuijfe. Sed tu vide, Vir DoctiJJime, an tibi haec conjectura fatis placeat. Mihi autem videtur, non aliam legem de interdSonum numero et lods Jtatui pojfe, quam hafce, quas brevijfime percurram. Vix enim, vel ne vix quidem, hac de re aliquid certi e notis muficis adipifd pqffumus : ducibus fane, quod verfus attinet, eximiis : quod interciSones, inutilibus. Et primo quidem parum interejl, utrum paudores an plures eas fadamus, dummodo recte, ubi dividimus, dividamus ; e. g. qui ita legere vult, me certe admo- dum repugnantem non habebit : — Illuxit dies Primo Mariae, quam fecit Dominus, dehinc apoftolis mortem devaftans, docent fcripturas et victor fuis cor aperiens apparens ut claufa dilectoribus vivus. de ipfo referarent. Quamquam, ut mihi videtur, convenientius ita dijtribui poteS : Illuxit dies quam fecit Dominus, mortem devaftans et victor fuis apparens dilectoribus vivus. Primo Mariae, dehinc apoftolis, docens fcripturas cor aperiens ut claufa de ipfo referarent. Prima itaque Jit regula ; interciSones, Seu una jive plures Smt, SenSus emphaSn Sequi deberent. E. g. : — Qui cceli qui terrae regit fceptra || inferni jure domito Qui fefe pro nobis redimendis || permagnum dedit pretium. 372 De Intercifionibus Iterum : verfus iS:os tu noli foe interpungere : — Ecclefiam I veftris doftrinis j illuminatam Per circulum | terrae precatus I adjuvet vefter qui potius Sc excudi debent : — Ecclefiam veftris 1 1 doftrinis illuminatam Per circulum terra; | j precatus adjuvet vefter. Cadunt certe vis et emphaSs Sententiae in vefiris et vefter. Sanctos apoSolos enim exorat poeta, ut quam doctrinis Suis olim erudierint eccleSam, earn quoque nunc Suis precibus ne omittant adjuvare. Iterum : — Haec domus aulas cceleftis I probatur particeps In laude regis ccelorum | et caeremoniis. Quo bene obServato occurrit S^pius leviffima mutatio, quae me- trum seque ac fententiam adjuvat. Legimus in Sequentia de SS. Innocentibus : — Recentes atque teneri milites || Herodiano enfe trucidati te hodie praedi- caverunt Licet necdum potuerunt linguula || effufione tamen te, Christe fui fan- guinis prsconati funt. InterdSonem non niS unam Sententiae verSus patitur : quis enim hunc in modum legeret ? Recentes atque teneri [ milites Herodiano | enfe trucidati te hodie praedi- caverunt Licet necdum potuerunt | linguula effufione | tamen te Christe fui fan- guinis praeconati funt. Sed in ultima clauSula circumSpidamus, an non in aliquod ver bum ambobus verSbus commune vis Sententiae cadat. Certijfime, ex te omne, quidquid id efo, dependit. Tu ergo Sc corrigas : — Recentes atque teneri milites | Herodiano enfe trucidafz' | te hodie praedi- caverant Licet necdum potuerunt linguula | effufione tamen Christe fuz' | te fan- guinis praeconati fant. Vel ita, ut cum Bentleio loquar, fcripSt, vel debuit Scribere poeta. Eadem de causa nollem interdSonem inter SubSantivum et Suum adjectivum interponere, niS, quod Sxpe fit, venujlas Sententiae ita pqjtulat. Sequentem, e. g. , Sequentiae Pentecqfiialis verfum hoc modo ordinarem : — Regules quadam. 373 Idem vel latronem fufpenfum || perfuafor facratum convertit in confef- forem Teloneo quondam fedentem || artifex peritus transformat in evangeliftam. Atqui, fi ScripfiJJet poeta (quod et melius fortajfe fcribere potuit) peritum, turn pojt perfuafor et artifex clauSulas interpunxijjem. Multo minus, mea quidem Sententia, pojt verba imbecilliora, e. g. in, atque, qui, quos, aliaque ejuSdem generis. Quod tamen SaepiJSme facit Monius, e. g. : — Atque pretium, tu veftis es botri nati in vineis Engaddi. — Gaudens ecclefia hanc dieculam venerando. At faepe acddit, nullam in verSu emphaSn Ita inejfe, ut de Satuenda interciSone ab ea doceamur. Turn, Ji quae exSat, quaerenda erit ajfonantia, utilijfima fane et fidiJJima adjutrix. Exempla exSant innumera. Hymnite nunc fuperz 1 1 paritur refonate infer/ Et omnis in Dominz' || fpiritus gratuletur aenesz'. — Quarum coronzV 1 1 ornatur mater ecclefia Quarum triumph 1 1 exfultat ccelorum curia. — Spiritus alm£ 1 1 illuftrator hominum Horridas noftra 1 1 mentis fuga tenebras. — Tu purificator omnium 1 1 fiagitiomm Spiritus Purifica noftri oculuwz j | interioris hominis. Ubi optime inter omnium et fiagitiorum cadit cseSura. Cunctis enim ex flagitiis puram praejtare mentem ei debet, qui DEUM oculo interioris hominis videre deSderat. Jam fe replica* | faeculi Ceries \ maxima || venit etiaz» | vatis Cumaeae veri- dicae ( jam aetas carminis ultima | Vago remear | faecula revehens | aurea || adfunt tempora | quo gens ferrea jam definat | et mundo pullulat aurea | quod et exemplum minime Spernendum efo crebriorum ajjonan- tiarum, poeta. fane in talibus vinculis gloriante. Vigilat paftorum cura 1 1 vox auditur angelzVa Cantant inclyta carmina 1 1 plena pace et gloria Christo referunt propria j| nobis canunt ex gratia.— Gaude homo : 1 1 cum perpendis talia Gaude caro : 1 1 fafta Verbi focia. 374 De Sequentiarum verfibus Atqui faepius, praefertim infequentiis ferioris aevi, in confonantias hae ajfonantiae jeje verterunt; ita ut medium quendam locum inter Notkerianas teneant et Victorinas. Jam de verfibus irrefponforiis aliquid Jtatuendum ejt. Exjlant praecipue duo, unus ad principium, alter ad finem carminis. Aliquando non niS unum, aliquando ne unum quidem invenimus. Apponamus igitur eos, qui a S. Notkero profecti Sunt, ut ji quam conSructionis normam exhibent, earn in medium profera- mus. Sunt igitur qui Sequuntur : — Ad Principium. i. Eja recolamus laudibus piis digna. ¦i.. Hanc concordi famulatu colamus folemnitatem. 3. Johannes Jesu Christo multum dilefte virgo. 4. Laus tibi Christe Patris Optimi Nate, Deus omnipotentiae. 5. Fefta Christi omnis chriftianitas celebret. 6. Concentu parili hie te Maria veneratur populus teque colit cordibus. 7. Laudes Salvatori voce modulemur fupplici. 8. Pangamus Creatori atque Redemptori gloriam. 9. Agni pafchalis efu potuque dignas. 10. Summi triumphum Regis profequamur laude. 11. Sancti Spiritus adfit nobis gratia. 12. Sanfti Baptiftae, Christi praeconis. 13. Laurenti David magni martyr milefque fortis. 14. Congaudent angelorum chori gloriofae Virgini. Ad Finem. 1 . In qua fibi laus eft aeterna. i. Nunc inter inclytas martyrum purpuras corufcas coronatus. 3. Johannes, Christi care. 4. Sed asternaliter cum eifdem catervis tecum fit, Domine. 5. Huic omnes aufcultate populi praeceptori. 6. Laus quoque Sancto Spiritui per aevum. 7. Spiritales chori Trinitati. 8 9. Poft mortem melius cum eo vifturos. 10. In fine fasculi ipfe quoque femper fit nobifcum. 11. Hunc diem gloriofum fecifti. 12. Amice Christi Joannes. 13. Martyr milefque fortis. 14. Ut fibi auxilio circa Christum Dominum effe digneris per aevum. Et primo obServandum eji, multos ex verSbus ad principium pqfitis duas eafdemque pares daufulas in fe continere, — Hanc concordi famulatu Colamus folemnitatem — initialibus et finalibus. 37 c Joannes Jesu Christi Multum dilefte virgo — Laurenti David magni Martyr milefque fortis — etc. Sic quoque (Mon. 197) : — Laudantes triumphantem * Christum canamus hymnum. Multos ex dicolo, vel tricolo, addito monocolo, componi, hunc in modum : — Agni pafchalis efu potuque dignus — Sancti Spiritus adfit nobis gratia — Congaudent angelorum chori gloriofae Virgini — Laudes Salvatoris voce modulemur fupplici — Pangamus creatori atque redemptori gloriam — Quod cum Congaudent eundem habet rhythmum. Et ut experlmentum in profis fequioribus fadamus :- Laude celeberrima recolamus fefta facratiffima — Benediftio trinae Unitati fimplici Deitati femper omnifaria. Cantemus cunfti -f- melodum nunc Alleluia. Regnantem fempiterna per faecla fufceptura concio devota concrepa. Speciofus forma prae natis hominum Iesus. Quod et de pojlremis verSbus notari poteR^, e. g. : — In qua fibi laus eft aeterna — Spiritales chori Trinitati — * Quod ille mirum in modum interpungit :- Laudantes triumphantem Christum Canamus hymnum. f Male interpungit Monius : — Cantemus cunfti melodum nunc Alleluia. 376 Sequentiarum Difficultas In fine faeculi ipfe quoque femper fit nobifcum- Amice Christi Joannes — Poft mortem melius cum eo vifturos — Hunc diem gloriofum fecifti — Sed aeternaliter cum eifdem catervis tecum fit Domine — Huic omnes aufcultate populi praeceptori — O Galle Deo dilefte— - Nunc inter inclytas martyrum purpuras corufcas coronatus — Te crux affociat te vero gladius cruentus mittit Christo- (et hi duo ejufdem funt normae). Vel elaboration ut quem apud Monium legere efo, verfus : — Ergo perfolvamus gratias Deo patri qui nos cohaeredes fecerat Christi fui et prodigo fui fanguinis Christo Spiritui quoque cordis unftori jubilemus. Sed, ut verum fatear, ne ita quidem omnes verfus in ordinem redigi poffunt, qui, quod et ipfe fatetur Monius, majore indigent luce et peritia. Inter hos exSant fortajfe multi,, qui indocte Script!, corruptiffimi ad nos venerunt. Nee mirum ; quum harum leges fequentiarum multos etiam medii aevi fcriptores penitus latuerint. Jamdudum vidimus, Clichtovaeum eas nullis teneri vinculis credidiJJe. S. Hildegardis, quae fequentiam a Monio editam compofuit 0 ignis Spiritus Paraclite, plane afieT^ouc eas fuijfe putabat. Quid ergo mirandum, fi recentiores mira pro- Sarum ars effugerit, ita ut pro Suo quiSque pladto vel interpolaret, vel corrigeret, nullo metri, quod abeJJe putabatur, rejpeclu habito ? Ita, cum in Miffali SarijburienS Sequentia PaSchalis elegan- tijfima hunc in modum incipiat : — Die nobis quibus e terris nova cunfto mundo nuncians gaudia noftram rurfus vifitas patriam ordinandarum . 377 Corrector MiJJalis CameracenSs hunc in modum legit; — Eja die nobis, quibus e terris tantis nova, etc. Jam de accentibus dicendum efo. De eis Sequentiarum Scrip tores idem, quod de homoeoteleutis vetu^iores hymnographi, judicabant. Ubi Sponte reSpondebant, bene erat ; ubi Sne magno labore reSponSorii fieri potuerunt, haud male ; ubi difficiliores jeje praebuerunt, laborem non valebant. Exemplum videamus : — 1 =4 3 4.5-' Nos corde | percepimus | qualis ac quantus | eft quia vicinus | dignitate | 6 Christi fit et morte 1 2 3 4 .. S nam morte | turpiffima | damnatur fponfus | fponfi et amicum | damnant 6 morte | refte turpiffima In prima, Secunda, quinta clauSulis reclijjime currunt accentus. In quarta mediocriter tantum. In tertia, cum primus verSus accentum ita habeat, -1 — , Secundus accentum hunc in modum figit 1 '- — . In jexta., primus ita je habet, -1 1 1 _ ; Secundus — - Ut curreret ic tus recte damnatur, turpifsima pronuntianda ejfent. Aliud ap ponamus exemplum : — 1 2 3 ... 4 Daemoniis | earn feptem I mundas feptiformis I Spiritus Ex mortuis | te furgentem | das cunftis videre | priorem. 1 2 3 Hac Christe profelytam | fignas ecclefiam j quam ad fiiiorum menfam | .4. vocas alienigenam 1 2.3 4 Quam inter convivia | legis et gratiae | fpernit Pharifaei faftus | lepra vexat haeretica Vides hie optime procedere omnia, excepta quarta primi binarii interdSone : ubi prior verSus quaS-cretico, alter quaS-amphi- brachy con^at. Nee hanc accentuum diSparitatem incuriam vocare pojfumus, multo minus ignorantiam, Sed, jive libertatem velis, five licentiam. Et idem efo, etji rarius, obServare in Se quentiis et in hymnis rhythmids, e. g. : — Altifsima providente Cunfta refte difponente Dei fapientia. 378 Cur «£ rubra notatur lined. Urbs beata Jerusalem, Difta pacis vifio. Nunc dimiffo adultero Maritatur fponfo vero. Nec ideo Jlatuere poffumus, has fyllabas ita enuntiatas fuijfe. Id exprejfe vetat notatio mufica. In hymno paSchali, cujus hoc efo initium : Aurora lucis rutilat Ccelum laudibus intonat, hymnale SarifburienSe ita dat accentum : — fe B — ¦— ¦— m — ¦ — ¦ — x — ¦ — ¦ — ¦—?—*-— g=M=,-.-*^^»-«-q-| ~ w ¦' ¦^r^^zzzr*^ Au-ro-ra lu-cis ru - ti-lat Cce - lum lau-di-bus in - to nat ubi brevis legitur, quam productam vult accentus, penultima rou laudibus. Inconditum Sane invenuftumque id nobis videatur. Sed et nos, asque ac veS-rates, Vir Doctijfime, licentiam ejufmodi uSurpamus, haud minus auribus Grsecorum vel Romanorum bar- baricam : earn dico, qua. in primo vel tertio verSuum iambicorum pede pro iambo vel Spondeo trochseus locum habere poteS- — At quoniam notas muScas Spectat oratio, haud Spernendum for tajfe judicabis, fi, quod de iis in hac materia obServavimus, dica- mus. Fortajfe jam ab aliis obServatum efo : quod tamen me legijfe non memini. Inter libros MSS. Sunt, qui in loco Sgni £ flava, et pro Sgno ^|5 rubra, utuntur linea. Id mihi Sc explican- dum videtur. Signum J, jive C, recte auream Jibi vindicat lineam, quia C pro Caritate capi poteS: : caritas autem pretio- SJfima inter virtutes efo, velut inter metalla aurum. 1-5 vero, five F, rubro depirigitur colore, quia in iSa litera. Fides Sgnificari poteS; : qua Martyres purpuratam Sui cruoris chlamydem induti Junt. Jam de variis iS-arum Sequentiarum nominibus aliquid dicen- dum efo. Et mibi quidem, ji ita S^atui pqfjet, convenientius videtur, ut quae Notkerianam referunt indolem, ex profarum, quae vero rhythmice fcribuntur, fequentiarum titulo intellige- rentur. Monius, manuScriptorum fortajfe auctoritatem fecutus, S. Notkeri fcetum troparia vocat.* Quod tamen aliquid in- commodi habet. Optandum enim ejfet ut, quoad fieri poteS, unum idemque verbum unam eandemque rem Sgnificaret ; multo autem magis, cum de pari materia agitur. At Sequentise Not- kerianae quodam modo EccleSse Graecae utioac reSpondent ; quae Odse ex incerto numero rpoTrctfiw conSant. Ideo Snguli Sequen- * [Ego ne unum novi codicem, in quo Sequential Notkerianae adfcripta fit vox troparii. Neque Monius, quoad fciam, hanc vocem in libris MSS. inveniffe autumat. — Daniel.] De Sequentiarum hirmis. 379 tiae verfus, minime vero tota fequentia, eo titulo vocandi effent, S analogiam dicendi Servare, quod poJJumus, vellemus. — Atqui Notkerianis fequentiis alii in manufcriptis nonnunquam prae- figuntur tituli, quos e re erit in medium proferre. Occidentana. Fidicula. Latatus fum. Dominus regnavit. Duo, tres. Juftus germinabit. Symphonia. Romana. Frigdola. — A pojlremis in- cipiamus. Eckehardus in Suo de caSbus S. Galli libello ita fcribit : " Fecerat quidam Petrus ibi jubilos ;'' — id efo, neumata, de quibus antea dictum ejl — " ad Sequentias quas MetenSes vocabat " — Jequentiarum nomine feriem neumatum innuit — " Romanus vero Romane et amoene de fuo jubilos modulaverat, " quos quidem pojt Notkerus quibus videmus verbis ligavit. " Frigdorae videlicet et Ocddentanae quos Sc nominabant jubilos, " his animatus etiam ipSe de Suo excogitavit." In quibus Ecke- hardi verba, ut olim obServavit Du Cangius, vim aut etymon verbi vix quis agnofcat. — Occidentana forStan nomen traxit ex iis melodiis, quas " a Gimedia, (a Nordmannis vajtata" id ejt, Jumieges) prejbyterum quendam ad S. Galium attulijfe narrat S. Notkerus. Romanam non niS melodiam quae ab Urbe venijfe credebatur intellexerim. Frigdola vel Frigdora fadlius agnoScit etymon : idem enim vult atque Phrygo-Doricum ; id efo : Tonus primus mixtus cum tertio. Fidiculam, auctore Wolfio, eccleSaS- ticse muScae inServiiSe fat fcio ; quid autem loco tituli Sbi velit viderint doctiores. Quod et de illo, Duo tres, dicendum erit. An cetera, Dominus regnavit, Juftus germinabit, Lestatus fum, introitus eccleSae S. GallenS proprios Spectarint mihi incom- pertum ejt : certe hirmorum locum (de quibus infra dicetur) non tenent, quippe qui verSbus PSalterii Supradictis minime reSpon- deant. De his conSuli poteS: Monius, i. 197. Symphoniam bene notat Wolflus fiijlrumentum muScum fuijfe : quem tamen miror non laudajfe hymnum : — Dies feftus agitur, Tange Jymphoniam* * [Addo quas ego de Sequentiarum titulis fentio. Eft autem eorum genus quintuplex. i . Primi generis tituli vere funt melodiarum indicia ; quam ad rem plurimum facit locus in Eclcehardi cafibus S. Galli, qui fupra legitur. —Alios muficos titulos index exhibebit. 2. Alterum appellationum genus ex aliqua voce, cujus eft gravior fignificatio, in fronte Sequentiae pofita pendet; ex more antiquitus ufitato, cujus exemplum agnofcimus jam. II. Reg. 1, 18. 3. Alii tituli ex Graduali vel ex Epiftola Sequentiae proxime praecedente petiti funt, vel non nunquam ex Introitu aliifque partibus Officii Miffe. 4. Alii porro in Sequentiis certorum feftorum ufibus dedinatis bre- viter denotant fedi nomen vel materiam, vel rem in hidoria fedi notabilem. 5. Quum autem non unaquaeque Sequentia propriam haberet melodiam, titulo faepenumero ea Sequentia fignificatur, cujus melodiam altera fequeba- tur. Non raro ad haec alias quoque rationes, fubtiles et ingeniofae, accedunt. 380 Sequentia cum Odis Non pojfum Slentio praetermittere quantum Smilitudinis quoad metricas rationes inter Sequentias Notkerianas et Odas, quas in matutinis Suis uSurpant Graeci, inSt. Illae enim incerto inter- ciSonum numero, quamvis longe majore, conS:ant, et ad normam certorum verSuum, Jive, ut vocantur, ei^av, numeros accentumque ducunt. Exemplo St hoc : — pEtBpot; al/xaracv xarap6yoj; fxEXiroyra 6 Qeo; EvXoyrno; Et . De Victorinis Sequentiis pauca reS;ant dicenda. Has in tres partes pro commodo noftro dividere poffumus : eas fcilicet quae quaS-trochaico conjtant metro, quae quaS-iambico, quae denique aliis metri rationibus. Nemo efo qui neScit trochaicos numero longe antecellere alios : in Jtrophis plerumque ordinatos, Ssepius triphthongos. De quibus auctor Artis rhythmicandi vetuSus : " Triphthongus fit tribus modis ; primus modus efo quando duaj " diS;inctiones (verSus) concordant Smul, et additur cauda," (Germ. Refrainzeile, Angl. Tail-rhyme) " et duae aliaeSmul, " et additur cauda, et caudae concordant." Hunc fcilicet in modum : a a b c c b : ubi a et c quaS-trochaici dimetri Sunt (— 1 1 '- — ), b quaS-trochaicus dimeter catalectus (— — . — 1 1). Cujus rei exempla praebent Stabat mater dolorofa ; Lauda Sion falvatorem ; ffffui procedis ab utroque ; et Sexcenta alia. Verum notandum efo, paucas ex his eandem rhythmorum Seriem a principio uSque ad finem tenere, ut fit in Stabat mater ; Corde, voce pulfa coelis (Neale, xlvi.) ; Paulus Syon architeUus (Mone, iii. 85) ; Plaufu chorus latabundo (Dan. ii. 112). Plerique ad finem in omnia alia abeunt : S°ient quoque Adamus ejuSque Sectatores in medio duos verSus inSerere iambicos trimetros brachycatalecticos. Servi crucis crucem laudent, Per quam crucem fibi gaudent Vita? dari munera : Dicant omnes et dicant finguli : Ave falus totius faeculi, Arbor falutifera. Plerumquse Sequentias alienis accommodatae melodiis aetate funt inferiores ; atque omnino titulorum ad cognofcendam Sequentiarum astatem magnum ed momentum, neque minus ad Sequentiarum divifiones refte faciendas, ex comparatione earum, quas eundem titulum ferant. — Daniel.] Gracorum ecclejiafticis comparata. 3 8 1 Iterum : — Jam divinae laus virtutis, Jam triumphi, jam faluris Vox erumpat libera. Haec eft dies quam fecit Dominus : Dies noftri doloris terminus : Dies falutifera. Coetus nofter hie applaude Hunc honora dignum laude Qui vivit in gloria : Sciant omnes et fciant finguli Non quaefivit gloriam faeculi Nee patris imperia. Regni liquit et fugit patriam, Et fubivit tranfiens januam Pontici confinia.* Quod genus praedpue in tertio occurrere verfu obServamus. SaepiJSme autem uno homoeoteleuto dauduntur omnes cau- datae, ut fit in nobilijfima ilia proS* : Veni SanUe Spiritus. Moris quoque Adamo fectatoribufque ejus ejl, inter duplicia homceote- leuta Smplicia hie illic Spargere ; e.g. : — Nulla falus eft in domo Nifi cruce munit homo Superliminaria : Neque fenfit gladium, Nee amifit filium Quifquis egit talia. Adamus autem, qua verborum copiqfitate pollet, dum ad finem vergit, grandior et difertior in materiam Suam ajfurgens, homceo- teleuta reduplicat : hunc in modum : aaabceeb : vel etiam : aaaabccccb : cujus rei admirabile exjlat Specimen in ultima Sropha hymni Lauda Sion falvatorem, a S. Thoma Scripti. — Permiris metri rationibus aliquando utebantur poetae, dum hoc genus verSuum ingeniqjius quam fructuqfius texebant. E. g. : — Per unius cafum grani De valle Gethfemani Grana furgunt plurima : Orbem terrae, cceli gyrum, Ornant rores Martyrum Una Christi viftima. Quum enim oculis hie verSus duplex homoeoleuton exhibeat, nihil minus re habet : arS hinc, theS inde reSpondente. * De S. lodoco (Mone, iii. 344). 382 De Vifiorinarum Jam de aliis triphthongorum trochaicarum generibus haec dicta Sunto. a. a a b c c b. Omni die die Marias laudes mea anima Ejus gefta ejus fefta ede fplendidiffima quod et aliquando duplicatur : hunc in modum : — __+___+_ Urit ira tua dira 1 J - I O Trajane inhumane _1 1 1 .]_ — Proprio ex vitio, - jl - 1 Sanftum Christi eum juffidi — ^ 1 — -_| Flagellari, cruciari — y. Nimio fupplicio. • + - a b a b c c b. Menfa fuit teftamenti 1 il 1 Dominus rex glorias — ' 1 I Se dat efcam facramenti -L 1 I — Dignus, ut aporiae — I I J . Mors necetur, et purgetur J- 1 L. 1 Vitae zyma fcoriae. a a b c c b. T-f j Quod jam dudum prasfignavit _L Qui tres videns adoravit Monadem J In fornace tres intafti _L Sacramenta funt adepti Eadem. j. a b a b c c. ' ' L Sonent laudes pueri _1 1 il Sonent et provefti, 1 1 j_ De cifterna veteri _1 1 L Pariter ejefti. 1 1 i Proles nafcitur divina 1 I "- f Periturae gentis medicina. Rationibus metricis. 383 e. a a b c c b. — - - ^j- Non eftis de fatuis L Qua; cum vafis vacuis — - f. — Christum praeftolantur f- Immo de prudentibus - j- Quae plenis lampadibus j- — Digne praeparantur. r. a a b c b b c. 1 Is qui verbo nos creavit 1 Sanguine fie recreavit j Tantum cur difparitatem - - f- In hoc Deus voluit j. En amoris potedatem - i Quas peccati pravitatem — - - f. Aqua; lance diluit. K. a a b c c b. — "- L 1 Hie ed fruftus fceminae — '- J 1_ Nafcens fine femine — t Sine viro -L 1 L 1 Rore Sancti Spiritus — — L 1 Flos proceffit inclytus — 1 More miro. En tibi ex immani trochaicarum triphthongorum multitudine Spedmina aliqua — tciScikoc !| Ufa Sxiyn xi@dc, Multo paucioribus in hoc genere iambicorum rhythmis utebantur poetse; nee ple rumque niS tribus. a. a a b c c b. 1 1 4 Idcirco cives ccelici 1 1 i. Et fpiritus angelici 1 1 C. Pras gaudio mirantur 1 1 I Myderium mirabile 1 1 L Excellens ineffabile 1 1 ll Exultant gratulantur. (3. a a b c c b. ' ' ' L En nunc tempus reciprocat ' ' 1. j_ Lucem quas mundum renovat 1 1 L. Et generans verbigenas ' ' 1 L Hunc Virgo mater genuit, '_ ' ' i. Vis quem inferni tremuit 1 1 L. 1 Quem jubilant cosligenae. 384 De metricis Vftlorinarum. y. Quod cum trochseis mixtum ejt. a a b c c b. _^_ 1 C Rex Olave, qui regium '_ ' 1 Nomen habes egregium _^ f Unftionis : '_ ' j_ Cujus nomen eft oleum '_ '_ I Effufum per aculeum y__'_ Paffionis. Tria aeque inter dactylicas triphthongos commemoranda vi- dentur genera. a. a a b c c b. — : — + — : — + — ' — + _; -_ + :— + — - + Laetetur hodie matris Ecclefias fanfta devotio Anniverfaria reduxit gaudia Transfiguratio. (3'. aaaabccccb. — :_ + — :_ + — '-— + — '-— + Tulit ab impia gente ludibria Minas et odia pcenas exilia Sed mente ftabili Mira conftantia devicit omnia Felix felicia migrans ad gaudia Cum palma nobili. 7. Notijfimum illud : Mittit ad Virginem (ababc) quod hex- aphthongum potius nominaveris. Rejlat adhuc unum triphthongorum genus, rarijfimum illud in Sequentiis, at meo quidem judicio — an recte, viderint doc- tiores — fuaviffimum. Illam hexametri Speciem dico, quam in Suo de Contemptu Mundi poemate adhibuit Bernardus de Morlay. Luce replebfr* jam fine vefpifr* jam fine lima Lux nova lux ea lux erit aurea lux erit a»a Tunc nova glorz'a peftora fobrz'a clarificaAzV Solvet aenigmafa veraque fabbara continuaizV Liber ab hoftibus et dominantz'ia/ ibit Hebrew Liber habebz'zar et celebrabz'/ar tunc jubileeus Jefus amantz'Aa/ afteret omnibus alta troph^a Jefus amabz'/ar atque videbz'/ar in GaliW. Sequentia Iambic a. 385 Nee miror, quum tarn immanis St verSus ejufmodi difficultas, quod ita ScripSerit Bernardus : " Non ego arroganter, Sed om- " nino humiliter,et ob id audacter affirmo, quia niS Spiritus fa- " pientiae et intellectus mihi affuijfet et effluxiJSet, tarn difficili " metro tarn longum opus contegere non potuiffem. — Hilde- " bertus de Laverdino, qui ob Scientise praerogativam prius in " epifcopum, pojt in metropolitanum provectus ejl ; Vuichardus " LugdunenSs canonicus, verSficatores praejtantiJfimi,quodparum " in hoc metrum contulerint, palam ejl. — Quorfum haec ? illud " fcilicet intelligatur, quod non niS DEO cooperante et animum " confirmante tres libros eo confcripS metro, quo vix illi pau- " ciffimos verfus." Jam vero nee temporis nojlri, nee chartae efo, rellqua verSuum genera, ut hie triphthongos, percurrere. Id Solum obServari debet : quanto rarius inter profas iambici, quam trochaici inve- niantur rhythmi. Ex illis, non niS duo genera plerumque oc- currunt. Unum, id quod niS fallor Adamus de S. Victore ipSe invenit : — Confufa funt hie omnia Spes, moeror, metus, gaudium, Vix hora'vel dimidia Fit in ccelo filentium. Quod tamen ille uStato iambicorum genere plerumque inter- miScet ; ut hie Sequitur : — Quam felix ilia civitas In qua jugis folemnitas ! Et quam jucunda curia Quae curae prorfus nefcia ! Homoeoteleutis ejufdem generis utitur S. Thomas in Sequentia ilia mirabili : Verbum fupernum prodtens. Aliud iambicorum genus, quo hie utitur Adamus, nonnun- quam alii : — Jerufalem et Sion filias Ccetus omnes coeleftis curias Hymnum pangant jugis lastitias Alleluia. Sat fdo.verSuset alios inter iambicosSaepedeputatos ejfe : e.g.:— Sanftae Sion adfunt encasnia Defponfatur prasfens ecclefia. C C 386 Sequentia Vernacula. Sed ijti dactylice proferendi Sunt, hunc Scilicet in modum : — Perpes gloria regi perpeti Exercltuum Chrifti principi Patri pariter et Spiritui. Nec minus falSum efo, id quod tamen aliqui docti effantur, hym- nos eodem metro conScriptos, quo S. Thomae Sacris folemniis junUd fint gaudia, iambico compqfitos fuiJJe metro. Pro certo quidem habeo, de choriambis aeque cum ignarijfimis cogitavijfe poetam ; ille dactylice hymnum pronuntiandum decreverat, hunc in modum: — Rocho conjubilent omnia laudibus 'Axis ftelliferi regia gaudeat Et mundi teretis concrepet orbita Sit vox una canentium. Ut ad propqfitum redeamus, Sequentiae non Solum latino, fed etiam vernaculo utebantur fermone. Id fiebat in quibufdam parochiis dioeceSs RemenSs, uSque ad medium Jaeculi decimi Jeptimi. Exempla aliquot apponemus. In eccleSa AlgherenS, quae in Sardinia efo, Sequentia qua. et. adhuc utuntur in Nativi- tate DOMINI, ita incipit : — Un Rey vindra perpetual Veftit de noftra earn mortal : Del eel vindra tol certament Per fer del fegle jugement. In eadem Cathedrali, proSa vere belligera, anno 141 2 compqfita, cujus ufus jam antiquatus efo, ita incipiebat : — Muiran, muiran los Francefos, Us trahidors dos Saffarefos, Qui han fit la trahicio Al molt alt Rey de Arago. Diu apud Bohemos in uSu fuit S. Adalberti canticum, hymnus tamen potius quam Sequentia : — Hofpodine pomilugny : JeZu Kryste pomilugny, Tys fpafe wffie o mira, etc. In Dalmatia, Sequentia Natalis adhuc in uSu efo : — Ifve vrime godiffta Mirfe fvetu naviffta, &c. Sequentia in Anglia compqfita : — Flur de virginite, Chambre d'oneftite, De merci mere et de pite ; Sequentia Hybrid a. 387 Dieu vus fant, virgine pure, Ki nature D'engendrureE porteure Surmontez Par vos bontez Dont tant avez Ke bien poez Aider affez As meffaiffiez, etc. In Gallia, pro dedicatione ecdeSse, auctore Marbodo Ep. Re- donenS : — Ki Dieu voudra fervir Cum des pieres contez clairzur, En la Cite Dieu fera pofe E el fundamente bien alloe En vifion de paz repofera En laquel fen fin joir pourra. In LuStania, Sequentia a Philippa LancaS:rienS Scripta, haec habet : — Si mi mefmo nao defamo, Nao vos poflb bem amar : A me ajudar vos chamo Sem quem nao he repoufar. Sequentiarum autem vernacularum uSus a Conciliis etiam je- quioris aevi, Sub certis limitibus, approbatus efo. Concilium AvenionenS:, 1584: "Quod fo carmina quaedam vernacula " lingua in Natali DOMINI permittenda Snt in EccleSa condni, " ea primum ab EpiScopo legantur et examinentur ; nee niS " approbata et cum S-ibScriptione canantur." Conjlitutiones DiceceSs WratiSavienjis in SileSa, 1592: " Epijtola jam lecta, " praecentor cum tota. communitate aliquem Sacrum hymnum in " vernacula lingua ipSs familiarem decantet." Synodi AuguS- tana (1610) et MonaS;erienSs (1655) idem permittunt. Pro- cliviores enim ad haec jeje monSraverunt Semper Germani, quam Gallorum EpiScopi. At exprejfe vetat concilium BafileenSe cantiones hybridas, ex Unguis vernacular! et Latina compofitas. Exemplum ejus rei damus. ExSat in permultis MiJJalibus Sequentia de B. M. V., cujus hoc efo principium : — Verbum bonum et suave Perfonemus illud Ave Per quod Christi fit conclave Virgo, mater, filia : Per quod Ave falutata Mox concepit fcecundata Virgo David ftirpe nata, Inter fpinas lilia. 388 Sequentia "fuper" alias. Earn Mifs. ArgentoratenSe S*culi XV. ita exhibet : — Ein verbum bonum und suave Sand dir Got, der heiffet Ave, Zehende wert du Gotz conclave Mutter, mag, et filia. Da mitte wurdeft falutata, Vom heilgen geifte fcecundata, Von herr Davitz ftammen nata On dome find den lilia. Ita quoque in Anglia : — Bleffyd be that mayde Mary ! Born He was of her body, Goddes Sone that fyttet on high Non ex virili femine. Iterum Christ, that deydeft on the tree Pro noftra falute, And arofeft in dayes three Divina virtute, Yif us grace finne to flee Stante juventute That on domefdaye wee maye fee Vultum tuum tute. Quod perSaepe in Hymnis, idem quoque in Sequentiis obfer- vandum ejl. Scriptor novae proSae principium ex antiquiore, et gratiae conciliandse et melodiae caufa, haud raro petivit. Ne mini non nota efo Sequentia ilia Bernardiana : — Laetabundus exultet fidelis chorus : Alleluia. Regem regum intaftas profudit thorus : Res miranda. Quam multas habuerit imitationes, haec Suit exemplo. MiJSale Leodienfe, in Fejlo SS. Simonis et Judae : Hac in die laetetur chorus fidelis : Alleluia. Qua cum Juda fit Simon adveftus ccelis : Res miranda. Mijfale Pictavienfe, in FeSo S. Johannis EvangeliSse '¦ — Laetabundus gratuletur chori ccetus : Alleluia. Johannes ed quem non tangit mortis metus : Res miranda. MiJJale SalzburgenSe, de Septem doloribus B. M. V. : — Gemebundus Marias decantet clerus : Voce pia : Quam confixit novus dolor, amor verus : Res miranda. Sequentia Scripta. 389 MiJJale Moguntinum : — Laetabundus decantet fidelis melos : Alleluia. Katherina triumphans afcendit ccelos ; Res miranda, MiJJale NaumburgenSe : — Laetabundus Francifco decantet clerus : Alleluia. Quem confixit nobis clavis amor verus : Res miranda. Nee mirum efo has parodias in pejus detorSas fuijfe. Inde e. g. ilia cantilena, quae, ut cum medii aevi fcriptoribus loquar, fuper " Verbum bonum et Suave " facta ejt : — Vinum bonum et suave, Bonis bonum, pravis prave, Cunftis fapor dulcis, ave, Mundana laetitia : Ave felix creatura Quam produxit vitis pura, Omnis menfa fit fecura In tua praefentia. Ilia quoque, Super carmen Bernardianum : — Bevez quant avez en poin, Ben eft droit, car nuit eft long, Soldeftella: Bevez bien et bevez bel, II vos vendra del tonel Semper clara. Et hinc fortajfe in ecdeSam Scoticam fubtilijfimam nocendi machinam fabricavit Johannes Knox ; fcilicet cum fequentiarum hymnorumque melodias ubique vidit SparSas, ubique amatas, "Super" eas alia verba compoSuit, vel componenda curavit, levia et indecora plerumque, nonnunquam obfeoenijfima, ut in contemptum muScam redigeret eccleSajticam. Vivunt adhuc apud nos melodise multse, e. g. : " Cauld kail in Aberdeen," — " Coming through the rye," — "John Ande^on my jo, John," quae ex Jequentiariis et hymnariis originem (pleriSque incomper- tam) traxerunt. Haec Sunt, Vir DoctiJSme, quae in promptu habui, a te, prout vifum ejt, accipienda vel rejicienda. Tu primus Hymnologiae veteres nobis aperuijti Thefauros ; tu jine dubio in Editione, quse jam Sub prelo judat, et locupletiores et praeSantiores eos efficies. Et quamvis novates adhuc rarius jeje his addixerint Sudiis, Non adeo obtufi geftamus peftora Pceni, Nee tam averfus equos Tyria fol jungit ab urbe, 39° Sequentia. quin opera tua inter nos verfentur, doceant, laudentur. Perge, Vir Optime, nos tantis talibuSque ditar*e Jludiis : faxitque D. O. M. ut ilia adveniat dies, in qua uno corde et uno ore, quot- quot jam invicem Separamur, laudemus DEUM, et PATREM D. N. JESU CHRISTI. Te, Sat fcio, eum talibus precibus confentientem habebo. Vale. Dabam e Collegio Saekvillenfi apud Eaft-Grinfted, a. d, IV. Non. Auguft. A. S. MDCCCLV. XIV. PASTORAL POETRY OF THE MIDDLE AGES AND THE RENAISSANCE. F there be one fpecies of compofition which more than another has been the amufement of dulneS>, and has, with moft perfect jujlice, drawn on itSelf the deriSon of Jatirifts, no doubt it is the Pajloral. As Dr. Johnjon ob- Serves, " No great ingenuity is required when one god aS^s another god what has become of Lycidas, and neither god can tell." Any one who turns over the pages of the Mufes Anglicanes, or the Oxford and Cambridge collections of verSes, muS: be Sckened with the idylls on royal births and deaths and marriages. How MopSus ajks Menalcas why he is weeping jo bitterly, and Menalcas anSwers that it is for the death of the Queen of the Jhepherds, Maria, and for the Sor row of her auguS: Sp0USej William, the terror of Gaul, the pillar of religion, &c. And then Mopfus remembers that, on that fatal night, a raven croaked from the blaS:ed oak ; and Menalcas comforts himSelf by telling how the gods have turned Maria into a Sar. How our great-grandfathers could St down to pen Such traSi— traSi without one redeeming point of originality, SenSe, or diction, — and how their lucubrations were gathered into volumes and Sent forth as the " UniverSty Lament," or the " UniverSty Congratulation," is one of the drearieS: features of the dreary eighteenth century. It would not be difficult to point out at leaS fifty different paSorals, publijhed at the death of the Duke of GlouceSer, Queen Anne's Son : the only tangible difference between them being, whether the dialogues are carried on be tween Corydon and Tityrus, or between Damon and AlpheS- boeus, — and whether Daphnis is received into the affembly of the gods, or turned into a meteor or a laurel. 392 Theocritus. Neverthelefs, out of the doleful maSs of rubbifh which, from the revival of letters till the prefent century, has been inflicted on Europe, we mean to endeavour to extract a little amuje- ment, and, it may be, a little profit, for our readers : while we take a glance at paSoral poetry, from its beautiful rife in Theo critus to its death-blow in England : thofe nervous verfes of Johnfon's inferted in Crabbe's Village, and dovetailing, as it were, the poetry of the eighteenth and nineteenth century together. On Mincio's banks, in Casfar's bounteous reign, If Tityrus found the golden age again, Muft flecpy bards the flattering dream prolong, Mechanick echoes of the Mantuan fong? From Truth and Nature fhall we widely ftray, Where Virgil, not where fancy, leads the way ? The queSion has often been afked, and never, we think, fatif- factorily anfwered, why the natural beauty of landfcapes, which forms jo great a part of modern poetry, was on the whole un known to, or at leaS; imperfectly appreciated by, the ancients : that whatever of Sympathy their poets Showed with the loveli- nefs of external nature was in the abstract, not in the concrete. But there are exceptions ; and the inimitable beauty of Theo critus is perhaps the mojt Striking. We are not afhamed to con- feS> that, were we at liberty to preferve only three of the Grecian poets from dejtruction, he, together with Homer and AriSophanes, would be our choice. It is not only the exquiSte Sketches of Sicilian Scenery, but the power — not unlike that of Crabbe — of defcribing cottage-doings as they really were, and the genius which with one or two Smokes can Sketch out a cha racter to the very life. One feels, for example, to have been perSonally acquainted with the poet's Simichidas ; and the con versation between .Sifchines and Thyonicus, in the fourteenth idyll, is marvellouSy graphic. Add to this the exquiSte beauty and delicacy of the Epithalamium of Helen, thoje lovelieS of verfes, the tendernefs of which is almojl Chrijtian : — aj xaXa, w xaptEO-cra xopn, rv f^lv olxkrt; no\' afifxE; £' l; tlpofiOV npt, icai l; XEtfj-aivta cpuKha, *.. r. X. and we have no caufe to be ajhamed of our love for the Sicilian poet, The mqjlamuSngof his compqfitions is undoubtedly the piece called the " Sicilian Gqfllps," barbarouSy murdered as it has been by all its tranSators. We will attempt — it will, we fear, be a very lame attempt— to do its commencement fomewhat more juSice: though to render it as it ought to be rendered, the Doric of the Speakers fhould be turned into the broadejt Scotch. The reader mujt conceive a grand feSival at Alexandria ; King Ptolemy anxious to ingratiate himSelf with his Subjects ; the merchants The Sicilian Gofiips. 3^3 of the mart of the world vying with each other in the diSplay of their almojl fabulous wealth ; Sailors from every part of the Levant, from the Pillars of Hercules, from MarSeilles, from Carthage, from Rome, from the Piraeus, crowding the quays and Sreets ; and in the midjt of all theSe a portly dame, by name Gorgo, the wife of a well-to-do burgefs of Alexandria, equally formidable in a crowd from her muScular power and the length of her tongue, elbowing her way through the multitude till jhe arrives at the Siop of her friend Praxinoe ; the latter having jujl begun to drefs herfelf, that the two may go forth together and fee the Jhow, and more efpecially — the cream of the whole — the Adonis. Gorgo. Pray, is Praxinoe at home ? Praxinoe (from within). At home : but, Gorgo dear, How late you are ! Though, after all, I wonder you are here. Put her a feat, there, Eunoe, and bring a cufhion too. Gorg. Thanks, — nothing can be better. Prax. • Sit down, then. Gorg. Well, I'm through : It needed quite a lion's heart, — fuch buftle in the dreet, So many gallant cavaliers, — fuch great clod-hopping feet; And fuch a diftance to your houfe ! Prax. My booby of a man Would fettle down at this world's end : you know him — 'tis his plan, — (Houfe, quotha ! 'tis a cave, not houfe !) he chofe it juft for that, That we might never meet, and have a little quiet chat. Gorg. . Don't fpeak about your hufband, dear, while the little one is by : Look ! look ! he underftands it all ! You only watch his eye ! You know they talk about " great ears" and " little pitchers." Prax. Ah! No, no, Zopyrion ! — no, my pet! — I did not mean papa. Gorg. By Proferpine, he comprehends ! — Papa is very good. Prax. Well, that Papa a long time fince — (for, be it underftood, A long time fince means t'other day) — to market went, to get me A little rouge and alkali, and brought back fait, to fret me. Gorg. The men, I fee, are juft the fame ; my temper alfo tried is : In the fheep market, yefterday, that fpooney, Diocleides, Five fleeces bought, mere duff, mere naught, dogs' hides, all fcraped and fkinny ; And feventeen drachmas for the lot he went and paid,— the ninny! — Now for the petticoat— and now the buckle. We are going To the palace of King Ptolemy, to the fcene they talk of fhowing : The Queen is at the expenfe of all— the Adonis and the reft : Well, wealthy men do what they like, and we fhall have the beft. * * * * • * Prax. My fhawl, now— put it neatly on ;— my bonnet ! — let us go. What ! take my pretty little one ? No, no, Zopyrion, no ; The bogies would be fure of you : what, are you not afhamed ? Ay, cry your eyes out if you will : I muft not have you lamed. Let us be off. Take baby, nurfe, when we are gone before, And call the dog to play with him, and fhut and bar the door. —Oh ! what a horrid crowd! good gods ! — how ever fhall we pafs? Like ants upon an ant-hill— an endlefs crufhing mafs. 394 The Sicilian Goffips. A hundred works the king has done right worthy of his race, Since his good father, Ptolemy, was in a better place : No pickpocket, ^Egyptian-wife, is any more allowed To creep, as once the rafcals did, and prowl amongft the crowd. No pin to choofe 'twixt this and that. Good gracious, Gorgo, now Look ! look ! the royal horfes come ! which way to fly, and how ? Good man, you're treading on my drefs ;— keep off, I beg._ How wild That bay is ! how he rears and kicks ! — You ftupid, ftupid child ! What, Eunoe, won't you move away ?— He'll tear in bits the groom : — Oh, what a lucky thing it was I left my boy at home ! Gorg. Cheer up, cheer up, Praxinoe : we're fafe at laft, I vow •. The cavalry are all gone by. Prax. And I am better now. Horfes and ferpents, I confefs, fince I was but thus tall, Of all things that I ufed to fear, I dreaded moft of all. Gorg. What! from the hall, good mother? Old Woman. Yes. Gorg. And can the crowd be pafs'd ? Old W. The Grecians, after ten years' fiege, got into Troy at laft. Try you, my children : he that tries is certain to fueceed. Gorg. The good old dame fpeaks oracles, — a prophetefs indeed ! Prax. Women know all things knowable : ay, Jove's and Juno's wedding. Gorg. Juft look, Praxinoe, at the crowd upon each other treading ! Prax. Tremendous, Gorgo : quick ! your hand ; and Eunoe, hold you tight Of Eutychis : keep clofe to us, and mind you all go right. O wretched me ! my petticoat is almoft torn in two ! By Jove, as you would thrive, good man, pray take care what you do ! Stranger. It was not I; but, as I can, I'll help you. Prax. How pell-mell They pufh and prefs on us like fwine ! Strang. Now, madam, all is well. Prax. Jove blefs and keep you, my good fir, for ever and a day, For what you've done ! — Well, that I call a gentlemanly way ! They're fqueezing Eunoe to death ; come, pufh, child ,- pufh infide ! " Now we're all in," — as faid the man when he fhut up his bride ! How Jlale and flat after the nature and livelinefs of Theo critus — ay, and of Bion and MoSchus too, though in a lefs degree, — is the pompous dulneS> of the Eclogues of Virgil ! Nevertheless, from whatever Source they may have been derived, the prophecies in the Pollio are fome of the mojl remarkable things in the whole of heathen literature. It is impoJSble to read of the Virgin returning, of the Serpent being crujhed, of the Child fent down from heaven, of earth and fea and jky re joicing in his reign, without feeling, " This fpake he not of himfelf." No wonder that, in many a feries of thofe marvellous Sails, the glory of their cathedral choirs, among the prophets who have foretold the Advent of our LORD the name of Virgil fhould jo frequently occur. In Some of the rituals of the South Calphurnius: Nemejian. 395 of Italy the 22nd of September contained a commemoration of Virgil, as the prophet who foretold to the heathen world the LORD'S coming. And the Sequence, appropriated to that day, in alluSon to the legend which repreSents S. Paul as having vifited the tomb of Virgjl, commenced thus : — Ad Maronis maufoleum Flebat Paulus fuper eum Piae rorem lacrymae : Quanti, inquit, te feciffem Si te vivum inveniffem, Poetarum maxime ! Running our eye over the courfe of Latin literature, we find no paSoral poet, till, in the days of its decay, Sicily produced another Such bard in the perSon of Calphurnius. Probably not one of our readers has ever taken the trouble to perufe his feven Eclogues ; and yet, truth to fay, there are Several very pretty touches in them, — touches which look as though Cal phurnius had lived among the Scenes which he deScribes, and painted them not from books but from nature. Later critics have done him great injuStce when they call theSe compojitions " a mere cento of the phraSes and Sentiments of Virgil." To our mind his language is Sngularly unlike that of Virgil. But notice what pretty little pictures are Such as theSe : — Bullantes ubi fagus aquas radice fub ipsa Protegit, et ramis errantibus implicat umbras. Or aga Per me tibi lilia prima Contigerant, primasque rofae : vix dum bene florem Deguftabat apis, tu cingebare coronis. Or once more : — Juvat humida forfan Ripa, levatque diem vicini fpiritus amnis. Or yet again : — Vere novo cum jam tinnire volucres Incipiunt, nidofque reverfa lutabit hirundo. Or finally : — Seu refidere libet, dabit ecce fedilia tophus ; Ponere feu cubitum, melior viret herba lapillis. All which Sentences, by the way, are as unlike Virgil as one paSoral poet can be to another. Contemporary with Calphurnius was the Carthaginian bard, NemeSan. His four idylls have been given by WemSdorff to Calphurnius, but without a Shadow of reaSon. They are far in- 396 Paftoral Poetry of the Middle Ages. ferior in Sentiment, and the Latinity is more degenerate. And yet NemeSan had honours bejtowed on him, as a poet, Such as Virgil and Horace never attained. TheSe two, then, in the miSerable decline of claJScal poetry, were the lajl to write of fhepherds, and rocks, and goats. The Middle Ages knew nothing of pajloral poetry, Strictly So called. But there are more paftoral ballads than one of Sngular elegance ; only, unfortunately, So immoral and licentious, that hardly can one find a verSe here and there to quote, without omiJSon. One cannot but wonder what kind of men thoSe could have been, who, with the daily duties and Services of a religious houSe, could have occupied their leiSure hours by com positions which Jhow, at leajt, as much wickedneS> as power. Yet it is a well-known fact that, in one of the S^icleS: of Car- thuSan houSes, when its gates were thrown open by the French revolution, the cells of many of its inmates were found to be filled with the mqS immoral works of Voltaire and Roujfeau, and other authors of a Smilar claS>. What could have been their feelings who Submitted to the daily aujlerities of a Car- thuSan life, while, in private, taking delight in the corruptions of books like theSe ? But take Such a verSe as this, — a true Specimen of a pajloral ballad : — Defub ulmo patula Manat unda garrula ; Ver minidrat gramine Frondibus umbracula, Quae per loca fingula Profluent afpergine Virgultorum pendula. Or again, — it is a fhepherdefs who is fpeaking : — Hora meridiana Tranfit ; vide Titana j Mater ed inhumana : Jam pabula Spernit ovicula ; RegrediarNi feriar Materna virgula. Or take this curious catalogue of fpring birds : — Jam vernali tempore Terra viret gramine ; Sol novo cum jubare ; Frondent nemora, candent lilia, florent omnia. Eft cceli ferenitas, Et veris siiavitas, Ventorum tranquillitas ; Eft temperies clara, et dies : cantant volucres. Mantuan. 397 Merulus cincitat, acredula rupillulat, turdus truculat et fturnus pufitat. Turtur gemitat, palumbes plaufitat, perdix cicabat, anfer craccitat ; Cygnus dranfat, pavo paululat, gallina gacillat, ciconia clofturat. Pica concinuat, hirundo trifphat, apis bombilat, merops fincidulat ; Bubo bubilat, guculus guculat, palter fonftitrat, et corvus crocitat. This lift, which was printed by Kugler,* is certainly curious enough ; it is needlefs to fay that its author lived in France. The royal library at Paris abounds with ballads of a fimilar description. Many of theSe have appeared in various French periodicals ; many more are too groS> to bear republication at all. And in the occaSonal poems of Such authors as S. Fulbert of Chartres, Hildebert of Tours, Marbodus of Rennes, and others, they have left us fhort pieces, which, in the beS and trueS jznje of the word, are pajloral. The verSes of Fulbert are Srikingly beautiful : — When the earth, with fpring returning, veils herfelf in frefher fheen, And the glades and leafy thickets are arrayed in living green, When a fweeter fragrance breatheth flowery fields and vales along, Then, triumphant in her gladnefs, Philomel begins her fong : And with thick delicious warble far and wide her notes fhe flings, Telling of the happy fpring-tide and the joys that fummer brings. In the paufes of men's dumber, deep and full fhe pours her voice ; In the labour of his travel, bids the wandering man rejoice. Night and day, from bufh and greenwood, fweeter than an earthly lyre, She, unwearied fongftrefs, carols, diftancing the feathered choir ; Fills the hill-fide, fills the valley, bids the groves and thickets ring ; Made indeed exceeding glorious through the joyoufnefs of fpring. None could teach fuch heavenly mufic, none implant fuch tuneful fkill, Save the King of realms celeftial, Who doth all things as He will. This quotation, by the way, would have been valuable to Cole ridge, when writing of the joyous note of the nightingale. A hymn in the Sarum books Speaks to the Same effect : — Collaudemus Magdalenas lacrymas et gaudium ; Sonent voces laude plenas de concentu cordium : Ut concordat Philomenas turturis fufpirium : where the mournful note of the turtle-dove is contraSed with the joyous S^ain of the nightingale. But it is time to turn to the paSoral poets who wrote after the revival of letters — a long lift indeed. At this moment we have forty-Sx lying before us, and they are but a Small part of what might be found. The firS:, by far the firS, in reputation, was the once celebrated Mantuan, the Same of whom the pedant fpeaks in " Love's Labour's Loft,"— " Ah, Mantuan, good old Mantuan ! he knows thee not, that loves thee not." A paper in the Chriftian Remembrancer, jome eight or ten years ago, gave * In his tfeatife " De Werinhero Monarcho Tegernfenfi," p. 37. 398 Petrarch: Geraldini. a pretty full account of this worthy, whofe performances were read in inferior fchools as lately as the beginning of the laS century, and whoSe name will be found as an authority even in Such a book as AinSworth's Dictionary. A Carmelite,— and, in proceS> of time, General of his order, — Mantuan Sometimes employed his Shepherds in diSqu|Stions on the Church of the fifteenth century, its corruptions, and its needed reformation ; and from him SpenSer learnt the practice of making his Shep herds diScujs Similar Subjects. The firjt in order of time, or nearly the firjt, among the revivers of learning, who turned his attention to pajloral poetry, was Petrarch. Not being able to diScover any peculiar pro priety in the word " eclogue," then uSually applied to idylls, he conceived it to be a corruption of " aeglogue" — a word by which he intended to expreS> the conversation of goatherds, but which in its natural meaning can Sgnify nothing but the conversation of goats. However, he has left us twelve, written in very elegant Latinity, a little, perhaps, pedantic, and out-VirgiliSng Virgil, but with Some pajfages that would do any writer of Latin verfe credit, and, above all, with the remembrance that he was a Chrijtian. Take the following pajfage from his Parthenias, where his Jhepherd Monicus thus fpeaks : — Let others praife thofe powers : the God fupreme, The God above all gods, fhall be my theme : Who rules the earth with univerfal fway, Whofe word is utter'd, and the heavens obey : Who balances the liquid air on high, Who fills the grove with native minftrelfy ; Who by his flars the courfe of time metes out, And the earth trembles when His thunders fhout ; Who bade the mountains rife, and clad the globe With the green ocean's everlading robe ; Who form'd the foul, and rear'd her earthlier part, And framed each difcipline, and taught each art; Who governs life in rife and in decline ; Who rules o'er death, and makes its end divine : Who, after flefhly toils and worldly jars, Finds for His fons a home beyond the (tars ; And thither, when earth's joys and cares decay, Teaches them now, as once He fhow'd, the way. We mujl confefs, however, that the majority of Petrarch's idylls, his Pajloral Piety, his PaSoral Pathos, his Divorce, his Grumbler, are remarkable for nothing jo much as their extreme length, Some of them ^retching themSelves out to upwards of two hundred lines. Geraldini, Some years later than Petrarch, has left a Series of idylls, taken up with the various events of our SAVIOUR'S life, Revived Paganifm. 399 However truly it is recorded in Scripture that there were "Jhep- herds abiding in the field, keeping watch over their flocks by night," and however, after the midnight viSon had pajfed, they faid one to another, " Let us now go even into Bethlehem," there is fomething grating to one's feelings when Mopfus relates that he had Sept all the night through, and requeSs his more wakeful friend Lycidas to inform him of what has happened. But it is Jlill more extraordinary when, in the next eclogue, we find three fhepherds — Granicius, Battus, and Mycon — intro duced to us, who, after all, turn out not to be fhepherds, but be the three Kings. This fafhion of inveS^ing every one with the character of a Siepherd reminds one of nothing jo much as thoSe early freScoes which repreSent all kinds of Scriptural characters under the form of fheep. Thus, a lamb Stands by a fepulchre hewn out of a rock ; two more confpicuous lambs by its Sde ; a crowd of inferior lambs in the diSance ; a great lamb comes out of the Sepulchre ; and it is the RaiSng of Lazarus. A lamb Sands in a Stream ; another lamb 'pours water on its head : it is the BaptiSm of our LORD. A lamb kneels on the top of a mountain ; the paw of a lamb, bearing a book, proceeds from a cloud : it is the Giving of the Law. The agnification of Such artiSs is near akin to the paS:orification of Such authors as Geraldini. But if this, to every principle of good taSe, appears Shocking, what is to be Said of thoSe idylls which treat of yet more Solemn Subjects ? Thus, for example, we have an eclogue on the PaJSon, and another on the ReSurrection, of the LORD. In the former, with almqft: incredibly badf taSe — taS:e, indeed, which cannot be characterized as leS> than profane — our bleJSed LORD is Spoken of under the name of Daphnis ; and " Dapbnis in an odoriferous garden," is the commencement of the Agony in Getlifemane : — Hue ibi odorifero moriturus Daphnis in horto, Saepe preces Patrem veniens fundebat in altum. Or, with Jtill greater profanity : — Proxima lux fefta eft : foliti dimittere fontem, Hunc folvi an Barabam praefertis ? Dicite ! Cunfti Exclamant, Barabam : atque Cruci te affigere Daphnin Pofcimus. And yet again, in the eclogue on the ReSurrection of our LORD, the Jpeakers are iEgle and Acanthus ; that is to Say, S. Mary Magdalene and our SAVIOUR HimSelf. " She turned herSelf, and Saith unto Him, Rabboni, which is to fay, MaS:er," ofthe EvangeliS:, is thus paraphrafed by the poet: — 400 Helius Eobanus. Tune ipfe es nuper vita, perfunftus Acanthus, Qui cruris aeriae fueras fublatus in aram, Quem modo condidimus gelidi fub fornice faxi, Pulchrior eviitis tenebris poft fata refurgens ? Proh quam laetameam pervadunt gaudia mentem. Accedam, ampleftarque pedes, venerande magifter. It is not without importance to notice facts like thefe. What a fearful thing the revival of clajfical learning really was ; how it ate like a canker into the very heart of the Church ; how, more e-Jpecially at Rome, and under the Medici at Florence, claSicalifm was all in all ; how Plato and other ancient worthies were celebrated as Saints and confeJSors, — all this may, indeed, be learnt from the hiSories of tboSe times, from Rqfcoe's Leo X, better Jtill from Audin's Annals of the Same pope ; but has yet to be worked out and to be duly and critically weighed in Some future hjSory of the Church. Above all, a true life of that great man, — for great he was, undoubtedly, whatever degree of Sanctity we maybe diSpofed to attach to him, — Jerome Savonarola, would throw light on this fubject. Marvellous was the infatuation which could expend all its zeal and energies in the difcovery of loft books of Tacitus or Livy, in the pro duction of the purejl Ciceronian Latin, in the erection of clajfical churches, and which could pay for all thefe Pagan amufements and Jtudies by the infamous mijjion of Tetzel, un- conScious of the approaching earthquake, regarding the diScon- tent of one German monk as Something that might — it mattered not whether of the two — be luifhed at the Jlake, or Silenced by the Sop of a fat benefice. Therefore it is that we conSder Such paragraphs as thofe we have juS: quoted, worthy of all attention from our readers ; when paganijm invades Mount Calvary, the clajfical mania muS be fierce indeed. This man, this Geraldini, intended well — his whole writings Siow it ; and yet he has fallen- into profanity from which jome open blaSphemers would have jhrunk. Only imagine the verSe we have juS: quoted : "Loofe Barabbas, and crucify Daphnis !" However, it muS: not be imagined that Such indecencies were confined to the Roman Church. The Lutherans equalled, if they did not exceed them. One of their mqS famous poets, in the Sixteenth century, was Helius Eobanus of HeJJe. He was regarded as the Mantuan of LutheraniSm, an author who well deServed to take his place among thoSe of the AuguSan age. Among other imitations of claJScal authors, he has left us a book of heroic epiSles, after the manner of Ovid. The firS of thefe — we really feel uncomfortable while we make an extract from this horrid blafphemy — is headed, Helius Eobanus. 401 DEUS PATER MARI.ffi VIRGINI. Quam legis, eternam rebus paritura falutem, Non eft mortali litera fafta manu. Pone metus Virgo fuperis gratiffima ; non eft Quem tremis, infeftus nuncius ifte tibi. S. Mary replies : — Quam fine te non eft tellus habitura falutem, Ut partam per me poffit habere, veni. In the Same Syle we have an epijtle from S. Mary Magdalen to our LORD, and from S. Mary to S. John. Thefe things were not only admired, but were actually employed in fchools, and had commentaries written on them for the uSe of youth. At Erfurt, Catzman lectured on them with reputation ; jo did Mylius at LeipSc. But to return to the author from whom we have digreJSed. Another of Geraldini's idylls deScribes the compofition of the Apoftles' Creed, according to the legend that each of the Apojtles uttered one of its clauSes. We mujt confeSs that the names of the Apojtles are given with Sufficient neatneS> :— Quartus ab his Jacobus ait, Zebedeia proles : Ipfum etiam teftor Pilato praefide paffum Pro nobis toleraffe Crucem, et fubiifTe fepulcrum. At Didymus nihil addubitans haec afferit ultro s Solveret ut Patres, manes defcendet ad imos, Et rediit cum fe lux tertia reddidit orbi. Ex hinc Alphaeus confert quas fenfit in unum : Ad fuperos penetrans dextrae Patris aflidet alti Omnipotens, viftorque Erebi cum Flamine regnat. The twelfth eclogue, on the " Blejjed Life," opens a door to one of thoSe descriptions in which poets of the RenaiJSance, no leSs than thofe of the Middle Ages, have fo much delighted : — Hie aer, noftrum qui luftrat pendulus axem, Non varias fumet formas, nunc lucidus et nunc Turbidus, aut raras tendens in vellera nubes, Non nive non pluvia non grandine non gravis aeftu, Non ventis agitatus aget bona noftra per auras. Nee vel nofte dies vincetur tempore brumas, Vel nox vifta die paucas redigetur in horas : Non erit autumnus, non ver, non bruma, nee aeftas. Compare with this one or two Similar descriptions of equally unknown poets. Here is part of the "ASpiration for the celejtial country " of James Zevecotius, a Dutch writer, who mujl have been popular in his own time, Jince it is a " new edition " of his poems (Leyden, 1625) from which we quote : — D D 402 The Pia Deftderia. Scilicet exilii non funt mihi gaudia tanti Quaeque patens mundi nil modo mundus habet. Scilicet infauftis fugiens Babylonis ab undis Spiritus ad patrias feffus anhelat aquas. O Patria ! O veris felicia regna triumphis ! O Patria ! O votis faepe petita meis ! Quis me fideream fuperum deducat ad aulam, Ereptum furiis, naufrage munde, tuis ! O ubi perpetuis pinguntur floribus horti, Ridet et aeternis ver geniale comis ; Quas neque tempus edax, nee iniquae frigora brumae, Nee perimant rigidi triftia flabra Noti ! O ubi nee puras coenum radiare plataeas, Nee prohibet fanos vivere dira lues ! It is remarkable, both in the poets of the Renaijfance and of the Middle Ages, to find the abfence of mud fo dwelt on as one of the glories of Paradife. The reader will perhaps remember the glorious rhythm of S. Peter Damiani ; Deeft limus : abeft fimus ; Lues nulla cernitur. And we muS; remember that the word lues is here uSed in its primitive SenSe of melting jnow, or what would familiarly be called " Sufh," which original fenSe it again takes in the infam ous work of Petronius. It fhows the nature of the country in which our bards reSded that they fhould dwell jo forcibly on this one characteristic. Let us try one or two more parallel paJJages ; while we do not for a moment pretend that they are to be com pared to mediaeval hymns on the Same Subject, they certainly are not without their own great beauty. Perhaps Superior in their elegance to thoSe of Zevecotius, are the following, from the Pia Defideria of Herman Hugo, the origin of Quarles's " Emblems :" — O qui fidereas ducis, fortiffime, turmas, Cui cingunt decies millia mille latus, Quam tua magnifico radiant praetoria luxu ! Mens ftupet, et tantas languet amore domus. Nee glacialis hyems tremulo pede pulfat Olympum, Ifta nee hyberna grandine tefta fonant : Nee pallent vifo morituras fole pruinas ; Nee ftant marmoreo flumina vinfta gelu : Perpetuum ver adra colunt, frigufque caloremque Inter, Coelicolas tempora veris agunt. O qui fidereas habitas, Rex maxime, fedes, Quam tua prae terris invidiofa domus ! Stat placidus pofitis Aquilonum flatibus ether, Servat et eternus longa ferena tenor : Sed neque flammantes liquido lavat asquore currus, Nee fubit occiduas fol fugitivus aquas. Arnolletti. 403 Nee premit adra dies, neque fol fugat aethere dellas ; Nee premitur laffus, nofte fugante, dies : Clara dies, aeterna dies, feptemplice Phcebi Fulmineam nodri lampada luce premens. O qui fidereas habitas, Rex maxime, fedes, Quot tua deliciis afHuit ilia domus ! We mujl not tire our readers by further quotations of a Smilar kind ; or how many beautiful pajfages there are which we might lay before them ! That noble defcription, for example, in the third book of the Poem of Aonius Palearius, — the Same who was afterwards burnt as a heretic, — on the "Immortality of the Soul;" or the SiH finer deScription in the fourth book of the De Con temptu Mortis of Daniel Hemfius. We muS: return to our more immediate Subject. The PaSorals of John Arnolletti, of Nevers, are, perhaps, Some of the beS: of their kind. Three are on the Subject of Faith, Hope, and Charity. There are alfo others on the Sacraments of the Church ; the fcenery, drawn from that about Nevers — very pretty it is, as the writer can teSify from his perfonal knowledge : and the whole more nearly approaching one's idea of a Christian PaS^oral than perhaps any others. Here is an imitation of tbat on BaptiSm : — Colin. Lucy, that cloud, by evening lull'd to reft, How foftly broods it on its airy neft ! When Morning from her dewy palace came, And kindled heav'n beneath her fteps of flame, With all the vaffals of her gorgeous court The little wanderer join'd in frolic fport, Now, paler than the tempeft-driven fnow, Now, ruddier than the role's ruddieft glow. See, how old age hath fprinkled it with grey ! It woos no more the breezes' ruder play : Though ftill it lingers on, with pinions furl'd, For one more vifion of our lovely world ; For ere the morn the traveller muft be A hundred leagues upon the dormy fea. Lucy. I marvel not that it laments to leave A thing fo beautiful as Spring's fird eve ; The hazy foftnefs of the twilight fky, Speck'd here and there with one dar's golden eye, The incenfe of the village gardens round, The downs' deep calm, unconfeious of a found, While faint and fainter evening o'er them fades, And deep and deeper wax the hollow fhades, And like an Angel's vefper-anthem, fwells The1 didant mufic of the village bells. Look ! Evening's dar is peeping o'er yon brow ; — Oh, when is earth fo like to Heav'n as now! Colin. Yet Twilight, fhe whofe advent is fo fair, Is all unlike it ; — there is no night there ! There fhall ho clouds in evening beauty burn ; 404 Paftoral on Baptifm. There fhall no Morn unlock her filver urn. Bright land of cloudlefs ikies and fadelefs flowers, And unknown friends, — God make thee one day ours! Lucy. But, Colin, you have fearee yet own'd the praife Due to my labour thefe three bright warm days : Lad Autumn's leaves are fwept from where they fell, And rake and broom have done their bufinefs well. And fee Spring's firft ambaffadors, that go To Winter's palace in their robe of fnow, And by their beauty woo the kind old king To lay his frowns afide, and call in Spring : And here are flame-hued crocufes, that dye Their leaves in all the tints of Morning's fky; Though fairer (till this garden plot had fhown, Might I have call'd this day's beft hours my own. Colin. And what the magic that, in thefe bright hours, Could win my Lucy's abfence from her flowers ? Lucy. There was a flower, dear Colin, fairer far Than thefe of mine, all lovely though they are ; A little bloffom, fearee yet taught to bear The ruder vifi tings of ftranger air ; And long, long years ago, when evening gloam'd, With me the mother through the meadows roam'd, Pluck'd the full berry from the autumn briar, Or plied the needle o'er the winter fire. I knelt befide her then, when o'er our head The Bifhop's confecrated hands were fpread : I ftood befide her, when laft lovely fpring Her troth fhe plighted with the holy ring ; Together now the church-ward path we trod, To dedicate her little one to God. It was the lovelieft fight ! Yet tears would rife Unbidden, and unwifh'd for, to mine eyes. The quaint and ancient font, deck'd round about With wreaths of flowers, in cold grey done carved out : The mother veil'd, as is our cudom, prefs'd Her little treafure clofer to her breaft ; The good old paftor — and 'twas like him — finiled A look of fondnefs on the fleeping child : His hand was on the book he loves to quote, The good old book that faints and martyrs wrote ; Then told he what the loved Apoftle faith, Whofe words were bright for hope, and drong for faith ; Ye hear, he faid, of Him, Whofe tender breaft Let not the little children go unbleft ; " Doubt ye not then, but earneftly believe " That He will likewife favourably receive " This prefent infant,— that He will embrace " Her in His arms," and fhield her with His grace ; And, when the world's brief fcene of change is paft, Will guide her fafely to Himfelf at laft. So may that brow through fhame attain renown, And, figured by the Crofs, receive the crown ! Colin. In footh, I fcarcely deem the coldeft heart Would not, in that fweet fervice, bear its part ; Unreality of Paftoral Poetry. 405 I would I had been there ! — Yet not unbleft Was I, repofing on the down's green breaft : With every fight and found of fpring to tell, The burnifh'd chervil, and the hare's blue bell j The trees, with boughs like clear and gloffy lead, Are putting on their hues of brown and red : The pheafants' crow from fome near valley broke, The miflel-thrufh was in the fapling oak, And in the underwood might juft be feen One fparrow's neft with four fmall eggs of green. Lucy. We have bright fummer eves, I truft, in ftore For pleafant converfe, — but to-night no more : The moonbeams, that a fickly radiance dart Down the green hill-fide, tell us we muft part. Colin. Would they were come ! or would the day were here That night might fall, and we might ftill be near ! It will come fome day ! There's the evening bell ! One good-night kifs, dear Lucy, and farewell. This may ferve as an example of the poem. Among thoSe who obtained conSderable reputation as a writer of Pajlorals, the famous Sannazarius, in his " PiScatory Ec logues," jtands prominent. In his " Lycidas and Mycon," 'he writes prettily enough of the flowers of the Sea, and the orna ments of the caves of the Nereids ; but foSSS. one is Struck all the way through with the feeling that, had theSe men poJSejfed any real taSe for nature, their paSoral attempts would have been different indeed. The Scores of Italy, that marvellous Bay of Naples, the wild creeks and ravines of Calabria, might have afforded Scenery enough for Sea-PaSorals of intenSe beauty. InSead of this, if one finds three or four pretty lines together, they are followed immediately by all the common-places of pedantic mythology ; and the reaSon is plain. The writers were, to uSe the words of Coleridge, — Poets who have been building up the rhyme When they had better far have ftretch'd their limbs Befide fome brook in mofly foreft dell By fun or moon light, to the influences Of fights and founds and fhifting elements Surrendering their whole fpirit, of their fong And of their fame forgetful : ib their fame Should fhare in nature's immortality, A venerable thing ; and fo their fong Should make all nature lovelier, and itfelf Be loved like nature. But 'twill not be fo. In the Same way, theSe dilettanti poets were baling in all the luxury of Florence, or Rome, or Naples ; were the gueSs and favourites of CoSmo de' Medici, or of Leo X ; and never Saw the country at all, except when they mentally curSed the exe- 406 Boccaccio. crable pavement and jolting ruts that conveyed them from one town to another. It has been well Said that, if a granger were to read PortugueSe poetry, he would think the Portuguese them Selves devotedly attached to the country and abhorrent of any thing like a town. Whereas the fact is that the moft paSoral poet of them all would rather have lived in the mq(t wretched collection of houSes calling itSelf a city, than in the lovelieS fcenery of Minho, or in the wildejl gorges of Trazos Montes. On the other hand, it is SurpriSng how popular Pajtorals have become, when they not only profejfed to, but did really, imitate nature. The fucceS> of Gay's PaSoral, the Shep herd's Week, is a Spiking proof of this. Incited by Pope to caricature the PaS:orals of his rival, Phillips, by a Set of compo sitions which Should copy the groJSneSs of country life, and writing with that purpoSe only, the nature which he threw into his poems made them at once popular ; and when he had in tended to excite laughter or difguS:, he really moved pity and compaffion. Intended as it was to be ridiculous, no one, we fancy, has ever read his account of the country-girl's death and funeral Sermon,- — the exact parody of a funeral Sermon of that date, — He faid that heaven would take her foul, no doubt ; And fpoke the hour-glafs in her praife quite out — without acknowledging that his feelings were interested and touched. Very different indeed from Such compqfitions were thofe of the mojt voluminous writer in this vfay, the celebrated Boccaccio. He actually wrote Sixteen eclogues, which excited the great ad miration of the learned men of his own time ; of all of which we can give no more favourable character than does his own Sylvius : — Sentis, quam ftulti Latios cantare putamus Paftores calamis perdentes tempora voeum. However, not to pafs jo famous an author without a Jingle quotation, take an example of what he intended, at leajt, for wit : — Tu cupis amplexus Sapphus ? Nunc fidera lambant Quos trahis ipfe fues, volitentque par asthera vulpes ; Grus trahat, ac anfer pariter, per rura quadrigas. Si memini, tu nuper haras mundare folebas, Et fcabiem, morfufque canum, feu vulnera veprum, Nunc manibus purgare palam, nunc gurgite turpi, Unguinenunc vario, fuccifque potentibus, atque Galbaneis fumis, nigrique bituminis offa, Viribus ellebori, ftilla male olentis amurcas. The Pradium Rufticum. 407 And no higher praiSe, we are afraid, can be given to a poet whofe Pajlorals pojfejfed equal reputation in their own day, Andrew Naugerius. But towards the end of the fifteenth and the beginning of the Sxteenth centuries — when it was no unuSual thing for an eccleSajtic who had perhaps received only the firjl tonSure, to hold half-a-dozen abbeys, five or fox archdeaconries, a fcore of livings, a deanery, a good many canonicates, and perhaps a bijhopric or two into the bargain, and notwithjtand- ing all this was deeply in debt — it was quite the fajhion to pre Sent a well-turned PaSoral, or Smilar trifle, and to receive in acknowledgment fome further little piece of preferment. In thofe unhappy centuries, the bitter epigram of Owen was true enough : — An Petrus fuerit Romas, fub judice lis ed : Simonem Romae nemo fuide negat. Whether Saint Peter was at Rome, Is not as yet made out : That Simon there has found a home No living man can doubt. But it is very curious and very edifying to contraS: theSe venal PaSorals, written by hireling eccleSaJtics, with the longejl PaS- toral poem the world ever jaw, the Prcsdium Rufticum of the Jefuit Vanier. When, in the end of the Seventeenth and beginning of the eighteenth centuries, the art of compofing Latin poetry was held in the higheS: e^imation, that wonderful Company of JESUS, rejolved that its children fhould claim the higheS rank in every branch of fcience, art, and literature, na turally turned their attention to this alfo ; and wherever among its members a talent for Latin verfe was found, there it was cherijhed and brought before the world with all the advantages the commendation of the Society could give. The Frenchman Vanier devoted his life to this poem. Utterly valueless as a didactic work, — for who would write precepts for farming in Latin hexameters ? — but moft valuable as proving that the firS: Latin poet of his age was a Jejuit, to our ideas it Seems grange to find a priefi: devoting his life to Sxteen books, each, perhaps, containing eight hundred lines, on Subjects Such as theSe : — How one ought to buy and repair a farm : How to chooSe Servants : Of greater cattle : Of lejfer cattle : Of trees : The diS^es of trees : The rujlic year : Of potherbs : Of vines : Of wine : Of fattening fowls : Of doves :' Of bees (this fourteenth book is eSpecially dedicated to Cardinal de Fleury) : Of ponds : Of live Sock. This is a fynopfis of the worthy writer's poem : he tells us, in the book on Ponds, which was the firjl written of all, that, 408 Dejcription of Eafter. led away by the bad tajte of youth, he inSerted In ft many fables ; and had not altogether recovered from this " anility " when he treated of doves and vines. Some twenty years ago, we remem ber to have looked this poem right through from one end to the other ; and it pojfejfes conSderable interejl even for one who, like the prefent writer, cares not a Jtraw for the Subject on which it treats. There are Some very fine pajjages in it : the gradual advance of autumn, at the beginning of the eighth book ; the heroic charity of Bijhop BelSunce, in the plague of Marfeilles ; EaSer, as celebrated in the country ; the way of discovering water by the divining-rod. Take, as an example, the defcrip- tion of Eajter : — This is the time when nature's urgent needs Brook no delay : when branches muft be pruned, Fields clamour for their feed. For holy Church (Though now fhe celebrate her forty days) This toil forbids not. Some fhe calls to fall : You to redoubled toil ; for toil was once The punifhment of fin. But when at length The forty days in Eafter melt away, Then cad off earthly cares ; then, then the foul Mud, mindful of the country whence fhe came, Claim all the holy feafon to herfelf. Till not the field, — rank weeds fpring up : permit The autumn orchard to remain unpruned, — And fmall the increafe of the vernal hour. So mud the heart be tilled ; fo every vice Eradicated ; fo muft toil and pains Fofter implanted virtue. Elfe the Blood Of that great Sacrifice was fhed in vain, " And hell will gripe the fouls fo dearly bought (What price were greater ?) by the death of God. Yes : keep your plighted faith, your faith once pledged, To be His own for ever. This poor world Is not your lafting home : for them that ftrive, And toil, and conquer, there remains a crown Eternal, incorruptible : a crown Which Christ then won, what time He burft the bars That fhut the fons of Adam out of heaven, And promifed, as their meed who nobly fight, The many manfions of His Father's houfe. Amidft that happy number we one day Shall worfhip. Meanwhile this poor life we lead, Expeftant of a better : country toils Again invite our hands : the tools, hung up In Eafter reft, muft bravely be refumed. Thank God for all things ; while in exile here, He gives thee cares, with hope to folace now, And an eternal blifs to guerdon then. There is an earnejtneSs in this poetry which Jets it far above the Damons and Phyllifes of our pajloral friends. Of courfe, Grainger's Sugar-cane. 409 in fuch a fubject as the farm-yard, there mujl be much tbat is proSaic and tedious in the higheS; degree : and -Vanier often labours under the Same difficulty that beSet Dyer in his Fleece, and Grainger in his Sugar-cane, — the choice between fpeaking of every-day occurrences in the every-day language of profe, or, to ufe the exprejfion, employing a falfetto, and working them up into grandiloquence. So poor Grainger, in his firjl edition, being compelled to fpeak of the devajlation of rats and mice, began a paragraph thus : — Now, Mufe, let's fing of mice. But fome friend having objected to the exprejfion as low, it was altered into, — Now, Mufe, let's fing of rats. And now, mojl abfurdly of all, it Jtands : — Nor with lefs harm the whifker'd vermin race (A coundefs clan) devour the lowland cane. And So Vanier often found a difficulty in determining whether he Should call rats " rats," or the " whijkered vermin race." We might extend our notices of PaSoral Poets almoft indefinitely. Among them we might name EraSmus, who deScribes love with all the common-places of pipes, crooks, and kids ; Vida, Bijhop of Cremona, whoSe " Poetics " and whofe " Chefs " have been more than once tranSated into EngliSi, and whoSe " Silkworms" and " Chnjliad " well deServe to be jo ; but whofe three Eclogues are on a par with thoSe of his fellows. Then, too, we have Pomponius Gauricius, whoSe tedious compqfitions are ended by this portentous line — and yet the man was a fcholar too : — Urforumque, canumque, importunorumque luporum : which how he Scanned we Jhould like to know. Then there was the learned Joachim Camerarius, better employed in writing his Life of Melancthon and his Commentary on the New TeSa- mont, than his Dira and his Querela ; and a hoft of inferior paSoraliSs, John Rainerius, Hannibal Cruceius, and George Sabinus, a friend of Luther and Melancthon : then, again, we have Cynthius Giraldus, Philip Girineti, and him who but for his immoralities would have been one of the brighteft lights of modern Latin verSe, John Secundus. But we will not inflict a US °f their Pajtorals on the reader. When we look back and fee what wretched traSi were then the poems which profeJJed to deScribe the country, and compare them with the power of dejcription with which a truer Jludy of nature has inveSed the 410 Englifh Paftorals. preSent age, it is indeed being liberated from the clojenefs of a medicated apartment to the frejhnefs and wildnejs of a heath. The time has been when a not ignoble author, Burnett, the writer of the " Theory ofthe Earth," ajferting that, " at its firjl creation, it was perfectly flat," made ufe of the argument, "that it could not have been conSJtent with the beneficence of a merciful CREATOR to deform it with thoSe ugly excreScences called mountains." It were unfair to clqfe a Jketch of the Pajloral poets of the Renaijfance without alluding to our own true Pajloral poets. We do not mean Pope, nor Phillips, nor Gay, nor Thomas Warton, but Browne, and Wither, and Herrick. Browne's " Britannia's Pajlorals " (if our readers are not acquainted with them), notwithftanding his occaSonal affectations, will be found the bejl of all jimilar poems. What a pretty country computa tion of time, for example, is this : — So foon as can a martin from our town Fly to the river underneath the down, And back return with morter in her bill, Some little cranny in her neft to fill, The fhepherd came. The poem was never finijhed ; but what remains of it will faScinate thofe who are fond of jtudying the country life of the time of Charles I. And now we have done. Our readers, warned as they were at the commencement of the barrenneSs of our Subject, could not expect to be introduced to any rich vein of literary wealth. If we have laid before them one or two curious facts, and made them acquainted with one or two names that are not altogether deServing of oblivion, we fhall be fatisfied. XV. LITURGICAL QUOTATIONS. 1NE of the firjl observations which mujl occur to a Sudent of the primitive Liturgies is this : how frequent are the quotations from Scripture with which they abound. We know, in fact, that the few ProteSant writers, who have advanced even fo far as to a refpectable knowledge of theSe works, have never been weary of proclaiming their Jcrip- tural character— of pointing out that, although Antichrift was already beginning to whimper in his cradle, nevertheless reference was S'll made " to the law and to the teSimony." The So-called Sect of Evangelicals, again, would find a Jtill doSer reSemblance between Liturgical quotations and their own. The pajfages cited are not, to ufe the words of an Evangelical Bijhop, " from the Gqfpels, or the other lefs important books ofthe New Tejtament," but are mainlyfrom the Pauline EpiSles. Reference may indeed be here and there made to a goSpel fact — or Some of our LORD'S promiSes may be pleaded with Him by Whom they were Spoken. But Sill, as the rule, if a citation, not avowedly fuch, be made from Scripture, it is three times out of four from the EpiSles. But another view of the fubject may be taken, and it is that to which we are at prefent about to direct the reader's attention. The que^on then for our preSent consideration is this : — The pajfages which occur in the original portions of the primitive Liturgies, and alfo in the Epijtles,— are we to regard them as quoted in the latter from the former, or in the former from the latter ? The offhand reply would of courSe be — Undoubtedly the Liturgical is a quotation from the Scriptural pajfage. A deeper 412 State of the Queftion. view of the fubject may perhaps lead us to a different concluSion. It need hardly be Said that, if this be the caSe, Liturgies become at once invejled with a dignity and majejly Scarcely inferior to that of the New TeSament itSelf. The queSion is one which has never yet been diScuJJed at length. The late Profejfor Blunt — and would that he had been Spared to follow out the path which he had indicated ! — opened up this inquiry ; and that with a manifejl bias to the Liturgical Side of its deciSion. We will endeavour — haud paffibus aquis — to follow fn his Jteps. One of the cleverejl critical eJJays, written during the laS century, is that of Hurd, afterwards Bijhop of WorceSer, on the marks of poetical imitation. In this he profeJSes to lay down a Series of canons by which we may judge whether an apparent imitation is a real plagiariSm or not. We fhall find fome of his remarks very uSeful to carry with us as we go along : although our preSent queSion is not whether there be imitation or not, but in which of two given writings that imitation is to be found. In the firjl place it is well to obServe that, without any manner of doubt, Scriptural writers are in the habit of quoting, not only heathen authors, as in the three examples which S. Paul affords from Aratus, from Simonides, and from Epimenides, but alfo from the eccleSaStcal compqfitions of that era. Let us firS: jet down the places where avowedly S. Paul does make a quotation ; — and that, not from the Old Tejtament ; — and it will be convenient to have them both in Englifh and Greek. i. — i Corinthians ii. 9. But as it is written, Eye hath not 'ax** x hio-n that fleepeft, and arife from the dead, U TS» irap«, xal taaaurei «¦« 0 Xwirmc. and Christ fhall give thee light. Acknowledged Quotations. 413 4. — 1 Tim. i. 15. This is a faithful faying, and iiio-to; o Xoyo;, xdl van; imfox*; <*£«;, worthy of all acceptation, that oti Xpto-ro; 'ino-oS; vxBev ei; tot xoVpoy Christ Jesus came into the world aftapTtoXob; ; eo-tiv, lirayyEXtav 'ixovo-a £wS; that now is, and of that which is to to; vvv xal rn; ftEXXovirn;' come. This is a faithful faying and iiio-to"; 0 Xoyo; xdl iram; airoioxji; «ft°;. worthy of all acceptation. 7. — 2 Tim. ii. 11-13. It is a faithful faying: For if ritoro; 0 Xoyo; ' Et yap o-vva,rrEBdvofA,Ev,xaX we be dead with Him, we fhall alfo e-vfyo-ofAEv' live with Him. If we fuffer, we fhall alfo reign Et virofxivofAEv, xal o-v^aa-tXEvo-ofjtEv' et with Him : if we deny Him, He alfo dpvovy-EBa, xaxetvo; apvha-Erat nfxd;' will deny us : If we believe not, yet He abideth Et airia-rovfAEv, IxeXvo; irto-ro; ftEvsr dpim- faithful : He cannot deny Himfelf. o-as-Bat lavrh oi oSnarai. 8. — 2 Tim. ii. 19. Neverthelefs the foundation of 'o /aevtoi o-rEpso; feftlxw; rot SeoS eV GoD ftandeth fure, having this feal, arnxEv, r^mv tw o-qpaylia rairm, "Eyvto The LORD knoweth them that are Kvpto; rov; ovra; avrov' xal, 'Airoff-rtirco His. And, Let every one that airo\a$txia; ira; 0 ovofia^mv ro ovofxa YLvpiov. nameth the name of Christ depart from iniquity. 9. — Titus iii. 8. This is a faithful faying, and thefe nioro; 0 Xoyo;, xal mpl roirm goixoftal things I will that thou affirm con- o-e $ta0~E&atov;' lv iraey trofia hidtrxovTE;, xdi and admonifhing one another in vouSstwte; iavrob; -\,aXfj.ot; xdl vftvot; xa't pfalms and hymns and fpiritual fongs, aiSdt; TrvsvfcaTtxdt;, lv x*fm aiumt a finging with grace in your hearts to rat; xapiiat; b/xm rS ©em. the Lord. 12. — 2 Tim. i. 13. Hold faft the form of found words, 'tirorvTraia-tv ex* vytatvovraiv Xoyasv, Sv which thou haft heard of me, in faith trap1 ifj-ov movo-a;, lv wiVtei xdl dydm rn and love which is in Christ Jesus. lv x»io-t£ 'ino-oS. 13. — 2 Tim. iv. 13. The cloke that I left at Troas with Toy EXovnv, ov airixmov lv Tpa&fo irapi Carpus, when thou comeft, bring xdpirif, Ipx'f-Evo; qipE, xdi rd @t0xia, pi- with thee, and the books, but efpe- Xto-ra -ret; fjt.Eft.Bpdva;. cially the parchments. Now, from (10) and (1 1) it follows that Chrijtian hymns and Spiritual mlai were extant, and well known, wben the ApoSle wrote. From (12), that a form of Sound words was delivered by S. Paul to Timothy, as Bijhop of EpheSus. What could this be but one of two things, — a Creed or a Liturgy ? ObServe, further, that six out of the nine acknowledged quo tations occur in the PaSoral EpiSles ; though theSe only contain thirteen Siort chapters, while the reS of the Pauline EpiSles contain eighty-Seven. Is not this what we might have expected, conSdering S. Paul's repeated commands that " BiSiops" Jhould give attendance to reading ? And putting all this to gether, — and coupling it with the acknowledged fact that the " cloke" has been, by many writers, even from theearlieS times, underSood of a Liturgical ve^ment, — we Jhall not improbably come to the concluSion that either the books or the parchments were Liturgical. Let us, however, examine No. 1 as a Substructure for our future remarks. In 1 Cor. ii. 9, we have this pajjage : — But as IT is written, Eye hath not feen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him. Where is this written ? " Why," they Say, " in ISaiah lxiv. 4." Now, we do not deny that, fo far as our Englifh verfeon is concerned, there is a certain reSemblance between the paffage in the Corinthians and that in Ifaiah: but it is now univerfally allowed that our Englijh verfion of the text in ISaiah is quite indefenSble ; it probably was only made from the predetermi- Liturgical Quotations. 415 nation of conSdering S. Paul to be giving the right SenSe of the prophet ; and the true verSon is given in the margin. Let us jee how the pajfage Jtands in the LXX, which S. Paul mujt have quoted, and which gives the correct interpretation of the Hebrew: — From the beginning have we not heard, neither have our eyes feen, a God befide Thee, and Thy works, which Thou fhalt do to them that wait for mercy. There is not much likeneSs here ; but we will go a great deal further yet. However, let us firjl hear what Bijhop Lowth fays on the matter. His verSon is : — For never have men heard, nor perceived by the ear, Nor eye hath feen, a God befide Thee, Who doeth fuch things for thofe that truft in Him. His note is : — For never have men heard — ] S. Paul is generally fuppofed to have quoted this paffage of Ifaiah, i Cor. ii. 9 : and Clemens Romanus in his Firft Epiftle has made the fame quotation, very nearly in the fame words with the Apoftle. But the citation is fo very different, both from the Hebrew Text and the Verfion of. the LXX, that it feems very difficult, if not impoffible, to reconcile them by any literal emendation, without going beyond the bounds of temperate criticifm. One claufe, " neither hath it entered into the heart of man," is wholly left out ; and another is repeated without force or propriety, viz. "nor perceived by the ear," after "never have heard : " and the fenfe and expreffion of the Apoftle is far preferable to that of the Hebrew text. Under thefe difficulties, I am at a lofs what to do better, than to offer to the reader this, perhaps dis agreeable, alternative — either toconfider the Hebrew text and LXX. in this place as wilfully difguifed and corrupted by the Jews: of which practice, in regard to other quotations in the New Teftament from the Old, they lie under ftrong fufpicions: (fee Dr. Owen, on the Verfion of the Seventy, feet, vi — ix.) : or to look upon S. Paul's quotation as not made from Ifaiah, but from one or other of the two Apocryphal Books, entitled The Afcen fion of Efaias, and the Apocalypfe of Elias, in both of which this paffage was found: and the Apoftle is by fome fuppofed in other places to have quoted fuch apocryphal writings. As the firft of thefe conclufions will perhaps not eafily be admitted by many ; fo I muft fairly warn my readers, that the fecond is treated by Jerom as little better than herefy. See his Comment on this place in Ifaiah. Now, we will jee if we cannot explain what jo completely puzzled — and *it is to his great credit he confejfes it— Bijhop Lowth. FirS, here is the verSon of the LXX : — Airo rov atuvo; ovx ijxova-afjcEV, ol$E ot ome one elfe — that fome one elfe, in all probability, di^antly referring to the prophet. This we fhould confidently fay, even if we could not find what S. Paul was quoting. Can we find it ? Turn to the Anaphora of S.James, (p. 63.)* Now then : — 'AXXa xard rift cniy lirtEtxEtav xal d fupplied, occur in the Liturgy of S. James. But irrefragable as this argument appears to us, it will be confiderably Strengthened when we come to conSder the quota tions — to one of which Bifhop Lowth refers — of this fame paf- Sage in the Ifapqjtolic Epijtles. We then come to this conSequence, the theological importance of which may truly be called tremendous. Whenever two pajfages occur in the fame words, — on the one hand in the Liturgy of S. James, — or rather in its Anaphora, — and on the other in the Epijtles to the Corinthians, — or in any later Epijtles, — S. Paul quotes the Liturgy. And notice what follows with regard to this very pajfage. The very next verfe proceeds : — But God hath revealed them unto us by His Spirit ; for the Spirit fearcheth all things, yea, the deep things of God. To yap rivEvfjUL irdvra Ipsuva, xal to, (ZdBri rov Beov. But this occurs in the Pojl-Sanctus of S. James,— which precedes the Words of Injlitution :— Holy art Thou, King of Ages,— and Lord and Giver of all Holinefs : Holy alfo is Thine Only-Begotten Son, our Lord Jesus Christ : Holy alfo is Thy Holy Spirit, Who fearcheth all things, yea, the deep things of Thee, O God. "Aytov il xal to nvEu^o o-ou To'Aj'iov, to IpEuyoay rd iravra,xat rd gdBn a-ov toD Beov. How beautifully natural, fo to fpeak, that S. Paul, having quoted " Eye hath not feen " from the Invocation of the HOLY GHOST, Jhould Speak of that Blejfed SPIRIT, and fpeak of Him in words ofthe fame Liturgy, (though in another place.) But how perfectly Jlartling is the Apqftle's continuation :— E E 41 8 Liturgical Quotations. But God hath revealed them unto us by His Spirit : for the Spirit fearcheth all things, yea, the deep things of God. For what man knoweth the things of a man, fave the fpirit of man which is in him? even fo the things of God knoweth no man, but the Spirit of God. Now we have received, not the fpirit of the world, but the Spirit which is of God ; that we might know the things that are freely given to us of God. Which things alfo we fpeak, not in the words which man's wifdom teacheth, but which the Holy Ghost teacheth ; comparing fpiritual things with fpiritual. It is of the Invocation primarily he is thinking, when he Speaks of " receiving the Spirit Which is of GOD ;" it is to the gifts and graces catalogued together at the end of that Invocation {etc dtpecnv ct/xa^'Ticov, xoa e'tc £g)yiv aiuvtov, elca.ytacr//.ov ¦^uxwj xca 0-oifj.aTO)/, k.t.x.) that he refers when he tells of " the things that are freely given US of GOD ;" the wXouo-lag Scogeac tou Ttavaylou txou Tlveu- fj.a.'roc, as it there follows. And then, at verSe 13, to what Jhould he refer but to " the form of Sound words," the Liturgy, which he left to his Corinthian converts ? They are no words of us, the Apoftles, merely : — i.e. were taught them by that very Spirit. Now, then, obServe : — how completely the whole Sequence of thought is the Same in the Liturgy and the Epijtles — jo com pletely that that Sequence muS: have been as much followed as the words were quoted either by one or the other. How per fectly natural, if S. Paul quoted the Liturgy ! How impofjibly unnatural, if the writer of the Liturgy quoted S. Paul ! In the latter caSe, the mental proceS> muS have been this : — about to compoSe the Invocation, he called to mind S. Paul's deScription ofthe gifts of the SPIRIT. Recollecting what preceded that, he, by a retrograde proceS> re-quoted S. Paul's quotation, and put it in before the Invocation. But who would maintain jo ludicrous an hypotheSs ! Yet, allow that S. Paul was the later, and it muft be maintained. But yet further notice. What is the Sentence preceding that claufe, " Eye hath not Seen, &c ?" It runs thus : — " BeSeeching " Thee that Thou wouldft not deal with us after our Jins, nor " reward us according to our iniquities, but according to Thy " gentleneS> and ineffable love, pacing by and blotting out the " handwriting which is againjt us, Thy Suppliants, wouldjt grant " us Thy heavenly and eternal gifts." This is word for word the Same as that exprejfion in the ColoJJians (ii. 14) : " Blotting out the handwriting of ordinances that was againjt us, which was contrary to us :" a pajjage manifeSly borrowed from this Liturgy, Liturgical Quotations. 419 and in which the word %E, of courSe, from S. Paul), becauSe no man would have ventured to coin words as delivered by the LORD ; — and the third perSon being employed in S. James, S. Mark's Liturgy, had it drawn from that Jource, would not have dared to uSe the firjt perSon. Whence it is of co-ordinate, and, therefore, (whether a little later or a little earlier) of contemporary authority. To this point we Siall have to return again. The next pajfages are, as we have already noticed : — 'EfcaXEtJ-a; ro xaB7 ig/uooy yEtpoypafyw, *. T. X. And the — 'A ofSaXfiO; ovx eTJe, *. r. X. And theSe are all the preciSe quotations which the Liturgy of S. James affords. But let us now, dropping for a moment the Subject of literal quotations, jee what Liturgical veSiges occur in connection with them. And firS: : it will Scarcely be denied that the opening para graphs ofthe fifteenth chapter of the Firjt of Corinthians contain the fragments of a Creed. Be it remembered that S. Paul had a certain " form of Sound words " — in other terms, an orthodox con fejjion of faith, which he committed to his infant Churches. Of Such a form he is reminding the Corinthians : " The goSpel which I " preached unto you, which alfo ye have received, and wherein " ye Jtand ; if ye keep in memory what I preached unto you, "unleSsye have believed in vain." What are the articles of this form? Christ died for our fins according to the Scriptures ; And was buried, 422 Liturgical Quotations. And rofe again the third day according to the Scriptures : And was feen of Cephas, Then of the twelve : After that of above five hundred brethren. After that, of James, Then of all the Apoftles. Compare this with the Pauline Expqfition ofthe Faith, as given to the Jews. (Acts xiii. 26, feq. ) Article 1. " CHRIST died for our fms, according to the Scriptures." Commentary. — (Suggefted by the article as it prefented itfelf to the Apoftle's mind :) Unto you is the word of this falvation fent. They that dwell at Jerufalem, becaufe they knew. . .not. . .the voices of the prophets which are read every Sabbath-day, have fulfilled them. Article 2. " And was buried." Commentary. — They took Him down from the Tree, and laid Him in a fepulchre. Article 3. " And roSe again the third day according to the Scriptures." Commentary. — But God raifed Him from the dead. Article 4. " And was Seen of Cephas, &c." Commentary. — And He was feen many days of thofe that came up with Him from Galilee to Jerufalem. Surely this is not a mere coincidence of fequence : — and it is remarkable that neither in the Creed, nor in the Sermon, is there any reference to the AScenSion. Let us now put the Petrine Expqfition of Faith in juxtapqfition with the Pauline. S. Paul. S. Peter. If ye keep in memory what I That word, I fay, ye know. preached unto you. God anointed Jesus of Nazareth with the Holy Ghost, and with power. Who went about doing good. Christ died for ourfins,according Whom they flew and hanged on to the Scriptures. a tree. And was buried. And rofe again the third day, Him God raifed up the third day, according to the Scriptures. Liturgical Quotations. 413 And was feen of Cephas, then of And fhewed Him openly, not the twelve, &c. to all the people, but unto witneffes chofen before of God, even unto us. He was ordained to be the judge of quick and dead. Whofoever believeth in Him fhall receive the remiffion of fins. TheSe may be compared with a pajjage in the Acts of S. Ignatius, (a pajfage which well fupplies a miffing link in the Creeds which we have quoted from the EpiSles.) The emperor, immediately before condemning S. Ignatius, is interrogating the Saint about his faith. The replies of the faint are directed not fo much to the emperor as to the ChriSians who are Sanding by. Indeed, his wording of the expreJSon " bearing CHRIST within his breajt" Sterns to have induced the emperor at once to Sentence him as a fanatic. S. Ignatius allowed Trajan to underjland his words in a SenSe different from that which they conveyed to the ChriSians. " Who is Theo- phorus ?" Said Trajan. " He," replied S. Ignatius," who has CHRIST in his breaS-" " And do not we," Said the emperor, " then Seem to thee to have the gods within us, who fight for us againS; our enemies ?" " You err," Said S. Ignatius, " in that you call the evil Spirits of the heathens gods. For " (here, if ever, is the place for a Creed, — the grand confejjion of CHRIST'S foldier) "There is one God who made heaven and earth, and the fea, and all that are in them ; — " And one Jesus Christ, His only-begotten Son, whofe kingdom may I enjoy." "His kingdom," replied Trajan, "you fay (?) who was crucified under Pontius Pilate." " His," continued S. Ignatius, " who crucified my Sin," and So on (condemned for Saying that he carried the crucified within him). This pajfage Seems to me to bear importantly on the Apoftolic hymn in Acts iv. 24. There is another argument to which we Siall only allude. It is this, — Why is it more improbable that S. Paul Should have quoted a prayer than a hymn ? Yet that hymns, as diSinct from pSalms, then exijted, and that of two Species, hymns and Spiritual Jongs, we know from his own teSimony; and that he quoted them we are able diftinctly to Slow. Eph. iv. 14, Wherefore he faith : "EyetpE 0 xaBEvbav, xal avdo-ra lx rm VEJtp&JV, xal ETtttyavo-Et o-ot o Xpttrro;. 424 Liturgical Quotations. Now, 1 . TheSe verSes have clearly an Anacreontic Swing about them, especially if we take the lajl to have really been written k-aTCKpauo-ei : And, in point of fact, the earliejt Greek hymn writers, as S. Gregory and S. Sophronius, did frequently ufe Anacreontics. 2. Might we guefs at the nature of the hymn, we Should probably call it baptifmal. We have not only the burial with Him, but the illumination through Him. And, in point of fact, the preSent writer had long Snce, on theSe grounds only, come to theSe two concluSons. But he was perfectly Startled at a Subsequent period, in Studying the Gregorian Antiphonal (Thomas. Opp. v. 94), to find a bap- tiSmal hymn of the very Same metre : — Audite voces hymni, Et vos, qui eftis digni In hac beata nocte, Defcendite ad fontes. What more likely than that one who introduced fo much that was EaS:ern as did S. Gregory, fhould have taken at lea^ the motif of his hymn from that to which the Apoftle alludes ? Anyhow, the coincidence isSngular. Again, 1 Corinthians xv. 45, Andfo it is written : The firft Adam was made a living foul ; The laft Adam was made a quickening fpirit. Moft undoubtedly a hymn. And So we think is that glorious paJJage — the conSolation of Such millions of mourners : — Then Jhall be brought to pafs the faying that is written : Death is fwallowed up in victory ! O Death, where is thy fting ? O Grave, where is thy victory ? Of courSe there is a reference here — may be a clqfe one— to the paJJage in Hofea. But, in the firjl place, the Prophet could not, and did not then fay that Death was fwallowed up ; it is, " I will ranfom ; I will be thy plagues. And next, the remarkable word KarewoBr, does not occur in the Prophet at all. BeSdes, how jejune is the ordinary way of taking the pajfage ! It makes the Apojlle — 1. Quote, very inexactly, the Prophet. 2. Then himfelf burjl out into a rapturous exclamation of holy triumph. And then — Liturgical Quotations. 42 5 3. Coolly and, fo to Speak> proSaically, explain his own ex clamation. , Did any man ever thus break out into a poetical burft of language, and then directly explain what he had meant ? If it may be allowed on Such a Subject to uSe the expreJSon, the idea is almojl ludicrous. Remark alfo that a word of fome im portance is omitted in the Englifh, to AE kevt^ov. " Now the Jling." As if the Apojlle would fay, When you ufe thofe words, you know that the xevr^ov is a/tafrla. It is worth while to obferve that we Jhall have the Anacreontic fwing here, granting the quotation to be not quite perfect. XarEiroBn („- -) 0 Bdvaro; Et; vtxo; ! irov a-ov, Qdvars, ro xEyrpoy; Troy a-ov, 'Atin, to vtxo; ', As we write, we feel abfolutely Sure that our hypotheSs is correct ; for how tamely does it thus proceed, to 5e xevt^ov, &c. We have only broached this Subject of Liturgical Quotations, and Siall hope at Some future time to return to it ; meanwhile we exprefs our firm belief that the mine may be worked much deeper, both in the Pauline Epijtles, and in that which is in truth only a glorious Liturgical ViSon — the Apocalypje. APPENDIX TO LITURGICAL QUOTATIONS. fore, Dear Sir, | LL of us, I am confident, feel more than in- tereSed in the queSion of Liturgical quotations : the quejtion, I mean, which is now openly ad mitted to difcuJSon, as to whether the Pauline Epijtles quote the ancient Liturgies or vice verfd : whether of the two compositions, there- is the more ancient. To mojl critical and candid minds the one pajfage alone in the Epijlle to the Corinthians, " Which eye hath not feen, &c," furnijhes concluSve proof of the Superior antiquity of the Liturgy of S. James. It is not, however, my prejent intention to write to you concerning this and other proofs (and others do occur to a careful reader) which may be drawn from a Searching comparison of the Scriptural EpiSles (including the ApocalypSe) with the Liturgies. I leave that mine to be worked by the hands which have opened it. What I do venture to ajk is this. Have the Apoftolic Fathers been duly examined with the Same object in view ? It Seems to me that their teSimony would be even more valuable than that of an ApoSle, for their writings are equally old (or nearly jo) with the canonical books, and by no means jo likely to be quoted into the diction of a liturgy. The Church might weave into the texture of her Liturgy the words of S. Paul, or S. Peter, but would heSitate to adopt in the fame manner the phrafeology of the Shepherd of S. Hermas or the Epijtles of S. Clement. Yet it feemed to me that the fearch into the remains of thefe Fathers was fo obviouSy deSrable, that I could not but believe that it had been undertaken and completed by Jbme hand whoSe work had eScaped my notice. I have not, however, been able to dif- cover that this is the cafe. ArchbiSiop Wake, indeed, feemed, a century and a-half ago, to be treading on the very verge of Appendix to Liturgical Quotations. 427 the quejtion. He Says in his introduction to the tranSation of the Apoftolic Fathers : — Since it can hardly be doubted but that thofe holy Apoftles and Evange lifts did give fome directions for the adminiftration of the Blefled Eucharift in thofe Churches; it may reafonably be prefumedthat fome of thofe orders are frill remaining in thofe liturgies which have been brought down to us under their names ; and that thofe prayers wherein they all agree (in fenfe at leaft, if not in words) were firft prefcribed in the fame or like terms, by thofe Apoftles and Evangelifts ; nor -would it be difficult to make a farther proof of this conjellure from the writings of the ancient fathers, if it were needful in this place to infift upon it. This merely points to the line of Search. But I could find little or no alluSon elfewhere to it by him or others. I have ventured, therefore, to read through the Apoftolic Fathers mySelf with this view and Send you the reSult. ConSdering the rigour of the Difciplina Arcani, I did not hope to find direct quotations from the Liturgies. Yet I thought it very probable that men who were in the cujtom of learning the Liturgy by heart would, conSciouSy or unconSciouSy, reproduce with their lips the language which moft nearly touched their hearts. I looked, therefore, to find liturgical terms of expreJSon in the EpiSles ; and thought it not impoJSble that the parages in which the writers uSed argument or perfuaSon might be found to bear jo decided a Liturgical tint as to prove to all reaSonable minds that the diction and arrangement of the Liturgy mu^ have been before the mind of the writer. The firS; of the Apoftolic Fathers whoSe writings I read with this view was S. Hermas. Knowing his habit of weaving into his Sentences Scriptural texts and phraSes without direct ac knowledgment, I thought that I might diScover Liturgical frag ments injerted in the fame manner. Any one reading a page of the Shepherd of S. Hermas will at once fee what I mean. His language is that of a man whofe mind is Saturated with Holy Scripture, yet jo Seldom does he quote it directly that, if I mif- take not, from beginning to end of his writings his modern editors have been unable to print in italics a fingle line as being a quo tation. References to Holy Scripture there are in abundance in the margin, but no ajfertion of direct verbal quotation. You will fee, then, the fort of Liturgical quotation which I looked for. Here is what I found. There is a remarkable paffage in the Third Book of the Shepherd (Similitude v. 3) in which the fame prayer in the Anaphora of S. James's Liturgy feems to be pointed at, which is quoted by S. Paul in the famous pajfage in 1 Cor. ii. 9 : — " What eye hath not Seen, &c." For facility of comparifon I fend in parallel columns the pajfage in the Liturgy 428 Appendix to Liturgical Quotations. and the pajfage in S. Hermas. I take the pajfage in the Shep herd, not from the old Latin tranSation of the Second century, which was, till the year before laS;, the only entire verSon known to Survive of S. Hermas, but from a fragment preServed in the DoUrina ad Antiochum Ducem of the pSeudo-AthanaSus : — Liturgy of S. James. Our Lord Jesus Christ, taking bread in His holy, fpotlefs, pure, and immortal hands, and looking up to heaven and fhowing it to Thee, His God and Father, He gave thanks, and hallowed, and brake, and gave it to His apoftles and difciples faying, Take, eat, .... Likewife alfo the cup after fupper, having taken and mixed it with wine and water, and having looked up to heaven and dif- played it to Thee His God and Fa ther, He gave thanks, and hallowed, and bleffed, and filled with the Holy Ghost, &c We therefore alfo finners, remembering His life-giving Paffion, His falutary Crofs, His glo rious and terrible coming again, when He fhall come with glory to judge the quick and the dead, and to render to every man according to his works, offer to Thee, O Lord, this tremen dous and unbloody Sacrifice, befeech- ing Thee that Thou wouldft not deal with us according to our iniquities, but according to Thy gentlenefs and ineffable love, paffing by and blotting out the handwriting that is againft us Thy fuppliants, wouldft grant us Thy heavenly and eternal gifts, which eye hath not feen nor ear heard, nei ther hath it entered into the heart of man to conceive the things which Thou, 0 God, haft prepared for them that love Thee. — (S. James'' Liturgy, page 62, Neale.) S. Hermas. Firft of all, be careful to faft from every evil word and found, and cleanfe thy heart from every fpot, and from revenge and bafe gain. And on the day whereon thou fafteft be content with bread and herbs [this item " herbs " is not found in the Latin verfion], and water, giving thanks to God (Evxapurrm rS @e») ; and, having calculated the ex- penfe of the meal which thou would- eft have eaten that day, give to the widow or the orphan, or the deftitute, with which, having fully fatisfied his foul, he will pray for thee to the Lord. If, therefore, thou fhalt accomplifh thy faft as I have directed thee, thy sacrifice fhall be acceptable before the Lord, andwritten in the heavens on the day of rendering of the good things which have been prepared for the righteous. — (Shepherd of S. Her mas, bk. iii. fim. v. 3.) Then follows in the Liturgy the Invocation of the Holy Ghqft, and the Prayer for all Conditions of Men. In the latter occurs this petition : — Remember, Lord, them that bear fruit and do good deeds in Thy holy Churches, and that remember the poor, the widows, the orphans, the ftranger, the needy ; and all who have defired us to remember them in our prayers. Appendix to Liturgical Quotations. ^ly Now with refpect to many of the points of refemblance we could not infer that the one of theSe being placed beSde the other would even fuggejt tnat there is any connection between the two pajfages. To Say that the mention of the vine (immedi ately before the pajfage quoted from the Shepherd) and of the bread and water reminded S. Hermas of the bread, the wine, and the water of the Holy Eucharift (which are, of courSe, uSed in an entirely different SenSe) without further evidence would be lu- dicrouSy far-fetched. So alfo would it be to urge, from independent probability, any connection in idea between the purification of the Chrijtian fiiSfted on by S. Hermas and the "holy, pure, and fpotlefs hands of CHRIST " in the Liturgy ; although the phrafe which accompanies it — " giving thanks to GOD " — (ebxaqio-rav Ta ©e£) is certainly more than SuggeS^- And al though the " rendering to every man according to his works " (Liturgy) fits well into the teachings of S. Hermas in this Similitude, yet it does not convey upon its face any proof of clofe connection between the two. When we come to the men tion by S. Hermas of the " widow, the orphan, and the deSi- tute," the Supplication in the Liturgy may, perhaps, occur to us. It will certainly occur to us with very great force when we re collect that in it, as in S. Hermas, the petition for widows, &c. is connected with an inculcation of the efficacy of vicarious prayer. Give to the widow, or the orphan, or the deftitute, (fays S. Hermas,) with which, having fully fatisfied his foul, he will pray for thee to the Lord. Remember, Lord, thofe who remember the poor, (fays the Liturgy,) the widows, the orphans, the ftranger, the needy ; and all who have defired us to remember them in our prayers. As, however, we approach the end of the paJJage in S. Her mas, the reSemblance between it and the Liturgy becomes much Sronger and more pronounced. For in S. Hermas we find next the remarkable expreJSon, " Thy facrifice fhall be accept able," (oWyj, the regular Liturgical phrafe.) What facrifice? He has Spoken of none. Does he mean the facrifice of our good works? But this facrifice apart from the euchariSic, which gives the reality, of which the other is but a counterpart, is as meaningleSs as in the Same ufe would be the " reafonable Sacri fice of ourSelves, our Souls and bodies ; " or as David's Sacrifice of "the broken Spirit" would be without the real preSence of the " young bullocks upon the altar," to which he alludes in the fame pajfage. Or does S. Hermas mean plain and direct the facrifice of the eucharift ? Either way the explanation points, 430 Appendix to Liturgical Quotations. as it Seems to me, in the direction of the Liturgy. If the term be ufed metaphorically, the reality on which the metaphor is bafed mujt be the eucharift. If, however, it be uSed directly of the euchariS; that is all we want. However this may be (I offer the fuggeSion with diffidence), here are the two phrafes. In the Liturgy, "The tremendous and unbloody facrifice ; " in S. Hermas, " The facrifice acceptable to GOD." In both occurs the metaphor of the " writing." In the Li turgy, " That GOD will blot out the handwriting that is againS us :" in S. Hermas, "That our facrifice may be written in heaven." LaSly, let me pray you to notice the concluSon of each. In the Liturgy, " the heavenly gifts ; " in S. Hermas, " the Sacrifice written in heaven." In the Liturgy, " The gifts (eTTougdviou xat c&Lvia. o-ou dupy/tara, S. James — ruv ETrayyeXtuv aou xya8d, S. Mark, p. 21, Neale), which Thou hajl prepared, O GOD, for them that love Thee " — (a YiToi/Mxcac, b ®eoc toUc ayawZo-i ce.) In S. Hermas, " On the day of rendering the good things which have been prepared for the righteous" — (ev ri^Ec-a tyjc avrotTcoiocTsac tSv iiToif/.ao'fjt.evtov aycdw toTc dlKCtlOtC.) This, then, is the firjt paJJage which arrejled my attention. I offer it for what it is worth. It would perhaps be eafy enough to explain away each particular point of reSemblance : leS> eafy, as it feems to me, to explain away the cumulative evidence of the whole feries. It Jhould be added, however, that the paJJage of S. Hermas, as rendered in the Greek, is much clqfer in re Semblance to the Liturgy than the Same pajfage as rendered in the old Latin tranSation. This fact will make one look out with no fmall intereS for the publication of " Tifchendorf's newly-difcovered MS. of S. Hermas," which is announced for this year. In the Latin verSon the Greek Quo-lot. is rendered by hoftia. The next paJJage to which I will direct your attention is in the Second Epijtle of S. Clement. I am not concerned now to diSpute as to the apoftolic antiquity of this EpiSle. Whether it be his epiSle or the epiSle of fomebody elfe ; whether it be an epiSle at all, or only a fermon, may be interesting Subject for diSpute to thofe who will admit into their index no writings, however brief and unpretending, except thofe for which pofitive external proof can be adduced. Suffice it to remember that there is no proof in the EpiSle itfelf which may deprive it of its claim to primitive antiquity, and that fourth-century writers fpeak of it as of unknown antiquity in their day. In the paf fage to which I allude, the author has been quoting a paJJage, Appendix to Liturgical Quotations. 43 1 from fome lojl apocryphal book, about the vine, (the very fame paJJage, by the way, which is quoted at length in the Firjl Epijlle, chap. 23.) He fays that, as in the vine there is firjl the leaf, then the four grape, and lajlly, the rich clujler, [o Jhall the Chrijlian go through many changes and developments, but Jhall finally attain to his reward (sV^Ta ]. ^ (ixSeXii^eSot o3i» xafl' M«rat, 0 ©lof, toT( iyairSo-| o-t). xvuro, x. T. X.j Sfoiv t^w |9owi\Boa/ TOO 0Bu, x. T. XJ It is worth noticing how all thefe pajfages identify the jenti- ment " which eye hath not feen, &c." with the fecond Advent of CHRIST ; an idea very prominent in the prayer of the Li turgy, but not occurring in the pajfage in the Epijlle of S. Paul. " Remembering," fays the Liturgy, " His life-giving Pajjion, " His falutary Crofs, .... and His glorious and terrible coming " again (rijc foi/TEpas ev^o^ou km pofiwa-s aurou mapovaicec), when He " jhall come with glory to judge the quick and dead, and to " render to every man according to his works, &c." Grand and terrible words ! fit preface to the fweet promife of infinite reward and happinefs which, rifing from Chrijtian lips in the daily obla tion, feemed to remind the giver of His promife, and even to furnifh the meet exprejjion to the yearnings of the faithful. Conjiantly, in reading the early Fathers, one feems to catch Jight of it for a moment. One fays to onefelf, " The writer could " not have fpoken thus had not the words of this promife been " floating before him ; " but, on examining clofely the pajfage, there is only a general refemblance, fuch as one cannot quote without incurring the charge of conjuring up an imaginary form upon a background which fupplied features of refemblance pof- fibly fortuitous. Such pajfages I refrain from quoting. One of them, however, I cannot help pointing out, from the writings of a Father immediately after the Apojlolic age : — This expreffion (fays S. Juftin Martyr), " Binding his foal unto the Vine, and his all's colt unto the Choice Vine," is a forefhadowing of the works which He did at His firft coming (Ivl rH; irpairn; aiiToO vapovaia;), and fore- fhadows the Gentiles who mould believe in Him. . . . And they have borne the yoke of His inftruftion, and fubmitted their backs to endure all things, becaufe of the good things which they look for, and which He has promifed' .(irpo; to irdvra virofAEVEtv hd rd vrpoa&oxclifxEva xal vir' avrov xarvyyEXfxh/a dyadd). — Dial. 54. This refemblance maybe accidental, perhaps. If fo, it is re markable. Appendix to Liturgical Quotations. 433 The next pajfage to which I will invite your earnejl attention is one of mojl Jingular interejl in the Firjl Epijlle of S. Clement. I approached the writings of this Father with the greatejl hope. Where Jhall we find the fame clafs of quotations as thofe ufed by S. Paul, if not in the Epijlle of "the beloved fellow-labourer whoje name is written in the Book of Life ; " an epijlle ad- drejjed, too, to the fame Corinthians, whom S. Paul addrejfed in words of Juch earnejl and forrowing love ? Bejides, his polijhed and full Jlyle affords more fcope for Liturgical quotation and refe rence than the terje practical mijjives of S. Ignatius do, or, indeed, than the Jlyle of any other of the Apojlolic Fathers would lead one to expecL The firjl pajfage which I Jhall quote is the more valuable as containing not only the famous Pauline quotation, " What eye hath not, &c." but alfo other words and exprejjions direcl from the Liturgy (in the fame Liturgical prayer), to which there is no allufion whatever in S. Paul. I need not point out the import ance of this — more than importance, indeed ; for if the faS can be ejlablijhed there is an end of the quejtion — the Liturgijts have the day. S. Clement is faying that GOD made man after His own image. Man mujl therefore Jlrive after perfection. We have CHRIST for an example (u7roygapfA.b$)9 therefore let us do good works. We then proceed with the pajfage which I tabulate to gether with the Liturgy of S. James and the pajfage in S. Paul. I may as well premije that in the Liturgy the Triumphal Hymn (Holy, holy, holy, &c. ), Jhortly precedes the pajfage tranfcribed, I therefore have added it at the head of the column. 1 S. Clement, xxxiv. The good workman receives with confidence (vappwias) the Bread of his work, the lazy and negligent cannot look in the face of his mafter. It is neceffary, therefore, that you fhould be zealous in good works. For of Him are all things. For He fays to us, "Behold the Lord, and His reward is before His face, to render to every man according to his works'1'' (iwoSouvoa Ixavrw xa- vci to Ifyoy aimnj). He urges us, therefore, with all our heart thereto, that we fhould not be idleorremifs to every good work, Let our heart and our confidence (vatfynria) be in Him. Let us fubmit ourfelves to His will. Let us confider the whole multitude of His Angels, how ftanding near Him they do fervice to His will (j^iiTOufyouo-iv ireqeirTwrie). For the Scripture fays, " Ten thou fand times ten thoufand ftood by Him, and thoufand thoufands Liturgy of S. James. Page 62 (Greek). (Cherubim and Seraphim hymn Thee), fingingwith a loud voice, trying (£o£yra). praifing, Vocife rating (wxgayoTa), and faying (Xfyovra), " Holy, holy, holy, Lord of Sabaoth; Heaven and earth are full of Thy glory. Ho- fanna in the higheft: blefled is He that cometh in the Name of the LORD: Hofanna in the high- eft." .... We therefore alfo finners remembering His life- giving Paffion, His falutary Crofs, His death and Refurrec- tion from the dead on the third day, His afcenfion into heaven, and feffion on the right hand of Thee His God and Father, and His glorious and terrible coming again, when He fhall come with glory to judge the quick and dead, and to render to every man accord ing to his works (iwoJiJom* Ixao-rw Kara, ra egyot aiirov), offer to Thee, O Lord, this tremendous and unbloody facrifice, befeech- F F S. Paul. 1 Cor. ii. 1. And I, brethren, when I came to you, came not with excellency of fpeech or of wifdom, declaring unto you the teftimony of GOD. For I determined not to know anything among you fave Jesus Christ and Him crucified. And I was with you in weaknefs and in fear, and in much trembling 5 and my fpeech and my preaching was not with enticing words of man's wifdom, but in demon- ftration ofthe fpirit and of power : that your faith fhould not ftand in the wifdom of men, but in the honour of God. Howbeit we fpeak wifdom among them that are perfeci: (vixptav TvaXouiLtev lv Tot* TtKeioti), yet not the wifdom of this world, nor of the princes of this world, that come to naught : but we fpeak the wifdom of G od in a myftery, even the hidden w if- dom which GOD ordained before the world unto our glory, which none of the princes of this world 434 Appendix to Liturgical Quotations. i s. Clement. miniftered to Him," and they vociferated (ex^xgoyov), u Holy, holy, holy, Lord of Sabaoth, the whole creation is full of His glory." And we therefore, having unani- moufly aflembled together, by our confcience, let us cry (fSoija-w- ixey) to Him intenfely (Iktevwc), as from one mouth, that we may become partakers of His great and glorious promifes. For He fays, "Eye hath not feen, nor ear heard, neither hath it entered into the heart of man, how many things He hath prepared for them that await Him.'''' Liturgy of s. James. ing Thee that Thou wouldft not deal with us after our fins, nor re ward us according to our iniqui ties ; but according to Thy gen- tlenefs and ineffable love, pafiing by and blotting out the hand writing that is againn us, Thy fuppliants, wouldft grant us Thy heavenly and eternal gifts, which eye hath not feen nor ear heard, neither hath it entered into the heart of man, the things which Thou, 0 God, haft prepared for them that love Thee. S. Paul. knew: for had they known it they would not have crucified the Lord of Glory: but as it is written, "eye (u ^c^jug) hath not feen, nor ear heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love Him." It requires fmall critical knowledge to fee which of the three pajfages has furnijhed quotations for the other two. Now let us examine the quotations, apparently from the Old Tejlament, in this chapter of S. Clement ; and firjl with regard to that be ginning, " Behold, the Lord." It looks atfirjt Jight like a plain quotation from the Prophets. But on referring to the margin I find that the commentators are not fatisfied that they have found any Jingle text which will fit. They have therefore given two references. I tabulate them here : — S. Clement. Behold, the Lord, and His re ward is before His face to render to every man according to his works. Old Testament. Behold, the Lord God will come with a ftrong hand, and His ami fhall rule for Him : behold, His re ward is with Him, and His work be fore Him. — I/a. xl. 10. Behold, theLoRD hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy falvation cometh ; behold, His reward is with Him, and His work 'before Him. — Ifa. lxii. 11. There is nothing more here than a certain general refemblance. The firjl part of the fentence in S. Clement feems to be a re* minifcence of thefe pajfages in Ifaiah. The latter half is lite rally word for word identical with the exprejfion in the Liturgy. S. Clement. Airobovvat IxaoTW Kara, ro epyov avrov. See Epiftle *. Ch. xi. (already quoted.) Tltcrrog yap \trriv o iTTayyeiKafAEVoe; rag avrifAtaSiat; aTTobtSovat Ittda-ria rmy Epy«y eturoy. (Here we get the element of the jt*io"0of.) Liturgy. ('Orav julXXij) ctTrofobovat EKarra) Kara Ta Epya avrov. Now for the other quotation. This, too, has embarrajjed the Appendix to Liturgical Quotations. 435 commentators. It is from no Jingle paJJage of Scripture. Two pajfages are quoted as furnijhing the original. I here tabulate them, as I have done with the firjl : — S. Clement. Old Testament. Ten thoufand times ten thoufand A fiery ftream iflued and came ftood by Him, and thoufand thoufands forth from before Him: thoufand miniftered to Him, and they vocife- thoulands miniftered unto Him, and rated, Holy, holy, holy, Lord of ten thoufand times ten thoufand ftood Sabaoth, the whole creation is full of before Him : the judgment was fet, His glory. &c. — Dan. vii. 10. And one (feraph) cried unto an other, and faid, Holy, holy, holy, is the Lord of hofts: the whole earth is full of His glory. And the pofts ofthe door moved, &c. — Ifai. vi. 3. The paJJage in S. Clement is, you Jee, a combination of theje two texts : — an anthem compiled from them. A verje is taken from Daniel and another from Ifaiah, and both are linked to gether by the expreJJion, and they vociferated (nou kxEx-fayov). The materials are evidently from the Old Tejtament, but the compojition of them is new and artificial. Is this anthem the original compojition of S. Clement ? Examine this paJJage from the Liturgy of S. Mark, and judge for yourfelf. (S. James's Liturgy contains it aljo, but at greater length ; I therefore Jelecl S. Mark in preference.) Thou art above all power, and dominion, and might, and principality, and every name that is named, not only in this world, but in that which is to come. Round Thee ftand thoufand thoufands, and ten thoufand times ten thoufand armies of holy angels and archangels. Round Thee Thy two moft honourable creatures, the cherubim with many eyes, and the feraphim with fix wings, with twain whereof they cover their feet, with twain their face, and with twain they do fly ; and vociferate (xixpayEv) one to the other, with inceflant voices and perpetual praife, finging, vociferating, glorifying, crying (Siovra, Boarna, Zo£oXoyoZvTa,xExpayora), and faying to the Majefty of Thy glory the triumphal Trifagion -.—Holy, holy, holy, Lord of Sabaoth : heaven and earth are full of Thy holy glory. — £. Mark's Liturgy, p. ai. The quotation in S. Clement is Jimply the backbone of this paJJage. Clear away the redundancies and you have S. Cle ment's very words. I have written them in italics in the above paJJage from S. Mark's Liturgy. Notice, too, how the diffion of the paJJage in S. Clement breathes of the Liturgy, ejpecially in this Jentence : — Kai hftst; ovv lv o/Mvoia lirl to avro awaxBivrE;, rn avvsMaEl, (i; l£ Ivo; a-rofui.ro; BAaxpEv irpo; avrb Ixraaij, e\; to fiErox'v; hp-d; ysviaBat rm fiEydXm xal Evilfyv EirayyEX&v avTov. 436 Appendix to Liturgical Quotations. 'Ev b/xovola — fwi to cdjfb — t>j cvveio^riaei — Poyo-Ufiev — ehtevoic — fiero- %ovc ^dc ye'vso-6at, x.r.x. All theje are eminently Liturgical phrajes. And it Jeems to me that any one denying the exclusively Litur gical application of the paJJage evacuates of its meaning the Jentence about the angels ; whoje prejence and ajfijlance at the Holy Eucharijl the Church recognizes and has ever Jlriven to realize. S. Clement merely paraphrajes, in a few words, the preface to the Trijagion, when he Jays : — VLaravokaofiEv ro irdv irXnBo; ruv dyyEXatv avrov irco; t« BEXhfJ-art avrov XEtr- ovpyova tv irapEC-TWTE;. The Liturgy (S. James) Jpecifies " angels, archangels, thrones, " dominations, principalities, virtues ; the many-eyed cherubim, " and the Jeraphim with Jix wings, with twain of which, &c. " &c." at great length : (Jee aljo in S. Mark's Liturgy) — to Trav ba>-.fj.r4 rtiJ-wy ifiov ©eov v7w fQ'J, Kal tu ?fyat e, x-cu cZc oux yxouvs, xdi Itt) xafilav a,vfy6nrou oux itvtfir,, a tfroi- (uao-ev 0 @eqc vote Scycnrwrtv aCroy. Which eye hath not feen, and ear hath not heard, and upon the heart of man hath not afcended, what God hath prepared for them that love Him. I S. Clement. xxxiv. 'OcpdaXjuof oux eflitv, net) ou"; oux tjxavo-cv, kcu 'rrr't ttapS'tav OL-Afuiwou ovk uviS-r], oa-ct flToifxaa-ev tote u s- G/jiyownv aurov* 2 S. Clement. Chap, xi. ABs ef S. Poly- Liturgy of crp. S. James. Chap. ii. Page 63 (Greek.) "A; oZe oux jJkou- ° A outs oZs jjKOir rtA «J>flaX^ouK o-w, oujf «f>daX- er», oute ocpflaV s?3c, xai oSf oux **of TSfiV, ouie 2tti wc ioW, outb eiri vjxowre, x«i In} xatficiv avflgfirirou xa^»«y avflfitwou xafJiav anfoiwrou ayaawf as . Eye hath not Which ear hath feen, and ear hath not heard, nor not heard, and eye hath feen, upon the heart nor upon the of man hath not heart of man, afcended, how hath afcended. many things He hath prepared for them that wait for Him. Which neither Which eyehath. ear hath heard, not feen, and ear nor eye hath feen, hath not heard, nor upon the and upon the heart ofmanhath heart of man hath afcended. not afcended, what Thou, 0 God, haft pre pared for them that love Thee. It is impojjible to juppoje that they quoted this pajfage in IJaiah. There is hardly a word or an idea the fame. No criticijm can be Jlrained to admit it. So they then quote S. Paul ? But S. Paul himfelf exprejjly ajferts that the pajfage is not his own, but quoted ; and, indeed, puts the conjtruflion of his fentence to fome inconvenience, in order to introduce it abruptly and faithfully as a borrowed quotation. It comes, then, to this. Thefe Fathers all quote what S. Paul quotes. They all ufe the fame phrafeology with one another. Yet nowhere in Scrip ture is the original text quoted to be found, nor any in any rea sonable degree refembling it. There jeems to me to be no alternative. All (including S. Paul) muft quote the Liturgy, the one common, daily-ufed, pojfejjion of all. It is even the cafe that of all the quotations that in S. Paul comes nearejl in diclion to the Liturgy. All the others have antecedents with which their relatives agree. His has none. KaStwc ysypawrai' a otpfclettytoj ovKsth. — S. Paul. Tie ivayyuKia;, ac ooe out movcrsv. — % S. Clement xi. Appendix to Liturgical Quotations. 441 Trt . . dyaBd, a ovr& ov; wovo-ev. — Alls of S. Polycarp. 1 S. Clement xxxiv. quotes without relative. And the Liturgies : — TA btupnfAara, d oipBaXfxo; ovx eT$e. — S. James. Ti tmv lirayyEXtuv aov dyaBd, a otyBaXpt-o; ovx eI&£. — S, Mark. All, you Jee, except S. Paul, weave the quotation into their Jentences. He is Jo anxious to acknowledge the quotation that, in order to keep the reference clear, he prejerves the article as it Jtands in the Liturgy : a conJtruSion which makes the Jentence appear very harjh, and to any one unacquainted with its faithful allegiance to the Liturgy Jo inexplicable, that the tranjlators of. the Bible have aSually ventured to omit it altogether. I think, then, that we may very fairly ajk thoje who do not allow the quotation of the Liturgies by S. Paul : — How, then, do you explain this phenomenon from the Apojlolic Fathers ? Give us any other Jolution, probable or improbable. We Jee none, and We venture to think that none can be found. The next paJJage which arrejled me is in the Jecond chapter of the Jame Epijtle. There is no direfl quotation in it ; but, as it Jeems to me, a great many allujions. Suppojing the Litur gies to be already in exijtence at the time when the Epijtle was written, the allujions are far too pointed to fail in reminding its readers of their Liturgy : Juppojing the Liturgies not to be in exijtence, the coincidences Jeem to me remarkable enough to call for Jome other explanation, if any could be found. It appears to me to be exaSly the Jort of paJJage which a man would write who is writing to general readers, both catechumens and faith ful, yet who wijhes to uje the mojt Jolemn priejtly perjuajion to thoje of them who were in a pojition to under/land it ; with out encroaching on the forbidden ground fenced in by the Dif- ciplina Arcani. The Jentence in quejtion opens with a bold and metaphorical Jubjtantive ; Jo bold and metaphorical, indeed, as at once to fix the attention. Being furnifhed with the viaticum of God (rot; i^oiiot; tou ©eou dpxov/Mvai) , and hearkening diligently to His word, ye were enlarged in your bowels, and His Paffion was before your eyes. Such are the words with which S. Clement begins this exhor tation in the Jecond chapter of his Firjl Epijlle. Now, what are theje Ipo'Sias rov ®eov, — this viaticum of God ? Wake, not Jeeing the Liturgical drift of the diclion, does not venture upon a literal tranjlation. He renders it, " Being content with the 442 Appendix to Liturgical Quotations. portion which God had difpenfed to you." And ProfeJJor Che valier follows him literally. But the primary and unquejlion ably proper meaning of fyoha is not merely a portion, but a portion prepared for uje on a journey, — a "viaticum." Here I take it to mean the Eucharijl plain and Jimple : the real food which the Chrijtian traveller receives from his GOD, and which is here coupled with the hearing of the Word : the latter poj- Jibly ujed in the Jenje of Jujtin Martyr for the prayer of confe cration ; pojjibly, however, generally for the hearing of the Scriptures. But how does S. Clement come to uje this word lpo'3i« for the Eucharijlic food ? It is no common word : it is not Scriptural ; it does not occur in the New Tejtament anywhere ; and the me taphor involved in it is no common ordinary metaphor. Yet it is introduced without comment or qualification by S. Clement, Juch as he would almojl certainly have ujed if the idea had been his own and newly coined. The faft is, however, that the word is not his own. It occurs in the Jenje of the Viaticum of Life both in the Liturgy of S. Mark and in that of S. James. Here are the two pajjages : — We give Thee thanks, Mafter, Lord, and our God, for the reception of Thy holy, fpotlefs, immortal, and heavenly myfteries, which Thou haft given us for the well-being, and fan&ification, and falvation of our fouls and bodies; and we pray and befeech Thee, good Lord and lover of men, to grant that the participation of the holy Body and precious Blood of Thine only-begotten Son, may be to faith that fhall not be afhamed, to love un feigned, to the fulfilment of piety, to the turning away of the enemy, to the keeping Thy commandments, to a provifion on our way to eternal life (si; Ifobtov £«>»{ aloiviov), to an acceptable defence before the fearful tribunal of Thy Christ; by whom, and with whom, &c." — Lit. of S. Mark, p. 29. (Eng. edit. Neale.) Again and again, and evermore in peace, let us make our fupplications to the Lord. That the participation in His fanffification may be to us for the turning away of every evil thing, for a viaticum of eternal life (si; icpo'Sloy ^tuH; a'ttoviov), for the participation and gift of the Holy Ghost. — Lit. of S. James, p. 63. Such, then, is the Liturgical meaning of " the ipo'Sia of God." Such alfo, without doubt, is its meaning here. For if it be not Jo, and. we are to accept the ordinary tranjlation, you will notice how weak and vapid the Jentence becomes ; with its mild begin ning Jo utterly dijcordant with the bold Jignificance of the other claufes. I now proceed to give the whole paJJage in S. Clement, and will then point out what Jeem to me to be the points of contacl between it and the Liturgies : — Being furnifhed with the viaticum of God, and feduloufly paying attention Appendix to Liturgical Quotations. 443 to His words, ye were enlarged (la-rEpvia-fj,Evot) in your bowels, and His Pajfion (rd iraBhfMra avrov) was before your eyes. Thus peace deep and foothing was given to all, and an infatiable yearning towards the performance of good deeds, and a full effufion of the Holy Spirit was upon all : and being full of holy counfel in good confidence (irpoBvy.ia), with pious truft (vEirot6na-Eoi;),you Jlretched forth your hands to the Almighty God (IfyrsivarE rd; x"ta$ "P&v "?"? rov wavroitpaTopa ©sov), fupplicating Him to become propitious ("asm?), if at all you have finned in ignorance (eite dxovrE; d'^ptete). And there was a conteft to you both by day and by night in behalf of all the brotherhood, that with mercy and confcience (jj.it Ixex; xal avvEthSiaEx;) the number of His elecl may be faved. Ye were fincere and without offence towards each other: not mindful of injuries. Allfedition and all fchifm was an abomination to you ; you grieved over the tranfgrefjions (irapairrdif/.aatv) of your neighbours ; you efteemed their deficiencies your own ; you were without repentance in the performance of all good works , being ready for every deed. Being adorned with all-virtuous and reverential converfation (aE^aaf/Xx woMtsiV) ye per formed all your offices (irdvra ewsteXeTts) in the fear of Him : the injunctions and commandments of the Lord were written on the breadth of your heart. All glory and enlargement was given to you, and fo was fulfilled that which is written : — " My beloved did eat and drink, he was enlarged and waxed fat, and he kicked.". — i S. Clem. ii. iii. Ye were enlarged in your bowels and His Pajfion was before your eyes — la-TEpvia-fz-EVOt ate rot; aorXayxyot;, xal rd iraBr)[/-ara avrov n nrpo otyBaXfiw vfxoiv. How was the PaJJion of the LORD before the eyes of the Corinthian Chrijlians, unlejs in the Eucharijlic reprejentation of it ? He does not Jay in a general way " the 7rd8n," but " the ?rafl>j|UaTa." He will have them remember rav ZaoTtotuv abroii ira- Snftdroiv, iov o-oiryplov crravfov, xdi rov Bavarou, x. r. X. — (Lit. of S. James, 62.) Keep them before their mind's eye here, that hereafter they may receive the reward which eye hath not Jeen. This gives an adequate reajon for their being 'eare^viafievot role crTrxdyxvotc, which otherwije is not jo apparent. Without an Eucharijlic application the phraje Jeems too Jlrong for its place. Between the epoha and the waQnpara we can well underjland its force in an Eucharijlic Jenje. Thus (he proceeds) peace deep and foothing was given to all — oEJtmj Etpwm BaBsta xal Xtirapd hMtioro iraaar. " Thus." How " thus ?" Peace could not be given by the contemplation of the PaJJion, but by the participation in it. Notice the hiatus. The knowledge of the myftery (which is Jupplied by the Liturgy) fills this hiatus with the communion of the faithful, to which S. Clement could not allude before the catechumens. From this communion flowed the peace " deep and Joothing" which was given by GOD. The adjectives &a6ela xa) xinapd, as applied to peace, Jeemed to me very peculiar. What is a xima^d Eiprivnl It appeared as though the terms were quoted from Jome paJJage in 444 Appendix to Liturgical Quotations. which they bore a peculiar allufive meaning. The term xi- waod ejpecially, of which, perhaps, the literal meaning is "fat," directed one's mind to a Jacrificial connection at once. So I turned with confident expectation to the Liturgies, thinking that I Jhould certainly find the original uje of the word there. I was however dijappointed. I do not think that the word occurs at all in the Liturgies of S. James, S. Mark, S. Clement, or S. Bajll. Can you give me any clue to its uje anywhere in this Jenje ? The words may be noted anyhow for future Jearch. And now comes the really Jtrong part of the quotation. S. Clement, after mentioning the ardent longing (wbdoc axopecroc) for good deeds, — an applicable phraje to thoje whoje love had been kindled by the reception of the myfleries, but Jcarcely fitting the Jober routine of daily life, — proceeds to Jay that a "full effufion (Ixxvetc) of the HOLY SPIRIT was (Eytvero) upon all." At once we turn to the Invocation of the HOLY GHOST in the Liturgies, and here, Jure enough, is a mojl remarkable circum- Jlance. For within the bounds of the Invocation and the Inter cejjion, which are appended to it (about three pages), occur all the principal phrajes and more than all the leading ideas of this paJJage in S. Clement. I Jay more than all the leading ideas, for the Jubjlance and pqfition of theje ideas in the Epijtle occur in Juch a manner that they might almojl do duty as an analyjis of the more expanded didtion of the Liturgy of S. James. I am convinced that the one paJJage could not have been written without an acquaintance with the other. I will give the coinci dent pajjages in the Liturgy, firjl in their order: — Prieft (repeats thrice). — For Thy people and Thy Church fupplkate (IxETEvovat) Thee. People. — Have mercy upon us, Lord God, Father Almighty. Have mercy upon us, God Almighty (o ©eo; o iravroxparxp) . Have mercy upon us, O God, according to Thy great mercy (eXeos), and fend forth upon us, and upon thefe propofed gifts Thy all-holy Spirit, the Lord and life-giving; fharer ofthe throne and of the kingdom with Thee, God and Father, and Thine only-begotten Son, confubftantial and co-eter nal, Who fpake in the Law and the Prophets and Thy New Teftament, Who defended in the form of a dove on our Lord Jesus Christ in the river Jordan, and refted on Him, who defended upon Thy holy Apoftles in the likenefs of fiery tongues in the upper room of the holy and glorious Sion, at the day of Pentecoft : fend down the fame moft Holy Ghoft, Lord, upon us, and upon thefe holy and propofed gifts, that coming upon them with His holy, and good, and glorious prefence, He may hallow and make this bread the holy Body of Thy Christ. People. — Amen. Prieft. — And this cup the precious Blood (dtpa ripm) of Thy Christ. People. — Amen. Prieft. — That they may be to thofe who partake of them for remiffion of fins and for eternal life, for fanitification of fouls and bodies, for bringing Appendix to Liturgical Quotations. 445 forth good works ; for the confirmation of Thy Holy Catholic Church, which Thou haft founded upon the rock of faith, that the gates of hell may not prevail againft it ; freeing it from all herejy andfcandals, and from them that work wickednefs, and preferving it till the confummation of all things. We offer them alfo to Thee, O Lord, for Thy holy places, which Thou haft glorified by the divine apparition of Thy Christ, and by the advent of Thine all-holy Spirit : efpecially for the glorious Sion the Mother of all Churches. And for Thy holy Catholic Apoftolic Church throughout the world. Supply it, O Lord, even now, with the plentiful gifts of the Holy Ghost. Remember alfo, O Lord, our holy fathers and brothers in it, and the bifhops. . . . Remember alfo, O Lord, every city and region. . . . Remember, O Lord, Chriftians voyaging, . . . our fathers and brethren. Remember, O Lord, the fick. . . . Remember, O Lord, every Chriftian foul in trouble and diftrefs. . . . Remember, O Lord, all for good; have pity, Lord, on all; be reconciled to all of us (irdan -nf-tv haxxd- yrtBi) ; give peace to the multitude of Thy people ; diffipate fcandals ; put an end to wars ; ftay the rifing up of herefies ; give us Thy peace and Thy love, O God our Saviour. . . . Remember, Lord, them that bear fruit, and do good deeds in Thy holy Churches. . . . Remember alfo, O Lord, . . . the deacons . . . grant them blameleffnefs of life . . . that they may find mercy and grace with all Thy faints . . . our anceftors and fathers, patriarchs, prophets, and every juft fpirit made perfeci in the faith of Thy Chrift. Remember, Lord, the God of the fpirits and all flefh, the ortho dox whom we have commemorated, from righteous Abel unto this day. . . . And direil, O Lord, in peace the ends of our lives, fo as to be Chriftian and well-pleafing to Thee and blamelefs ; collecting us under the feet of Thine eletl, when Thou wilt, and as Thou wilt, only without fhame and offence. Through, &c. Deacon. — And for the peace and liability of the whole world, . . . and for the people that ftand around, and for all, both men and women. People. — for all, both men and women. Prieft. — For which thing's fake, to us, alfo, as being good and the lover of men. People. — Remit, forgive, pardon, O God, our offences, voluntary and in voluntary (tJ irapairrclifxara ifXMv, rd ixova-ta, t» axova-ta), in deed and in word, by knowledge and ignorance ; by night and by day ; in mind and intention ; forgive us all, as being good and the lover of men. Prieft. — Through the grace, and pity, and love, &c. — Lit. of S. James, p. 52. (Englifh.) There are very many points of contact here. I mark the principal ones by italics. As I have tranjcribed both the paj jages at length, I leave the comparijbn to yourfelf. I add here the Greek of part of the paJJage in S. Clement in parallel columns with the correjponding paJJage in the Liturgy : — Epistle. Liturgy. Ovrx; sipivn 0a8E~a xal Xtirapd ISe- 'O yap Xai; aov xal i IxxXrtata aov ixe- Joto iraatv xal dxopsaro; iroBo; £i; ayaBo- rsvovai o-e. . . EXEnaov np-a;, o ©eo; o iroitav, xal irXvpti; irnvf-aro; ay'tov txxvat; iravroxparxp . . EXeho-ov nfta;, o ©eo;, bt! vdvra; Ey'.vEro' ftEffroi te lata; BovXH; xard to ft-iya eXeo; aov . . rnv any iv ayaBr, trpoBvfj.ia fj.Er evaE&ov; mirotBh- Etpbvvv xapi, preferve us in righteoufnefs and holinefs, that being made worthy of the communion of Thy Holy Ghoft, we may obtain u part, lot, and inheritance with all Thy Saints, who have pleafed Thee out of this world, through, Scc.—Neale's Introduction, p. 710. 456 Appendix to Liturgical Quotations. And, again, in the Diptychs of the departed in S. Mark's Liturgy:— Grant reft to their fouls, and vouchfafe to them the kingdom of heaven; and to us grant that the reft of our lives may be Chriftian and well-pleafing to Thee, and without fin, and grant to us to have a portion and lot with all Thy Saints.— Lit. of S. Mark, p. 18. (Englifh.) Now tejl the order of the prayers prejcribed in the paJJage in S. Polycarp. Is not that order the order of the Liturgies? Theje are S. Poly carp's words : — 1 . Pro omnibus fanftis orate : 2. Orate etiam pro regibus, et poteftatibus, et -principibus, 3. Et perfequentibus et odientibus vos, 4. Et pro inimicis crucis — ut fruftus vefter manifeftus fit in omnibus, ut fitis in illo perfefti. This is the order in which the Liturgies place the petitions in their intercejjions ; the Jame order as that prejcribed (or alluded to) by S. Paul in the paJJage addrejjed to Timothy, which I have already referred to as preceding his mention of the " raijing holy hands:"— I exhort, therefore, that firft of all fupplications, prayers, interceffions, and giving of thanks be made for all men, for kings, and for all that are in authority. It is, however, in S. Clement's Liturgy that it comes out mojt Jtrongly, — that myjlerious Liturgy which, like the high-priejt whom it places in the van of its commemorations, has (Jo far at leajt as regards our knowledge) neither beginning of days nor end of life. I quote the paJJage in this Liturgy, directing at the Jame time your attention to the fact that there is more than a Jimilarity in mere order. Send down Thy Holy Spirit, the witnefs of the fufferings ofthe Lord Jesus, on this facrifice, that He may make this bread the Body of Thy Christ, and this cup the Blood of Thy Christ; that all who fhall par take of it may be confirmed in godlinefs (0E$atxBxatv wpo; EvaEfclav — not unlike the "aedificat vos in fide et veritate," &c. of S. Polycarp). ... We further pray Thee for Thy holy Church, fpread from one {l^l end of the world to the other, which Thou haft purchafed with the precious Blood of Thy Christ, that Thou wilt keep it, &c. Further we call upon Thee for my own unworthinefs who am now offering, and for the whole prefbytery : for the deacons and all the clergy, that Thou wouldft endue them with wifdom and fill them with the Holy Ghost. Further we call upon Thee, O Lord, for the king w^Lid pow- and all that are in authority, for the fuccefs ofthe army, that ere, and princes. they may be kindly difpofed towards us : that leading our whole life in peace and quietnefs we may glorify Thee through Jesus Christ our hope. Further we offer to Thee for all the faints who have pleafed Appendix to Liturgical Quotations. 457 Thee from the beginning of the world ; the patriarchs, prophets, righteous men, apoftles, . . . We further offer to Thee for this people . . . for the virgins . . . for the widows of the Church ... for the married . . . for the young ... for the city ... for the fick . . . the prifoners . . . the travellers by land or by water ; that Thou wilt be to all of them an helper, ftrengthener, and fupporter. We further befeech Thee for An(J for ^oie thofe voho hate us and perfecute us for Thy Name's fake : for who perfecute thofe that are without and remain in error : that Thou wouldft 5™J> and hate convert them to that which is good, and appeafe their wrath againft us. Further we pray unto Thee for the catechumens of the Church : for thofe that are under poffeffion (lit. " iempeft-toft by the alien"), and for thofe our brethren who are in a ftate of penance : that fome Thou wilt per fect in the faith, and fome Thou wilt cleanfe from the power of the wicked one — (is this the " enemy of the Crofs?") — and of fome Thou wilt accept the repentance, and grant to them and to us the ^nsmi^ „f the remiffion of our fins. Further we offer to Thee for feafonable Crofs; that your weather, and that we may have plenty of the fruits of the 5^-dln)>[- be earth, &c. Here the prayer for all Jaints in reality does, I think, precede the prayer for the king. There is a petition immediately fol lowing the petition for the king, which certainly aljo appears to be a prayer for all Jaints, indeed, the very exprejfion " all the Jaints" is ujed. Yet it Jeems only to pray particularly for the fame blejfing which has been implored generally for the whole Church and the clergy at the commencement of the Intercej jion. Notice that the prayer of the deacon which follows theje in- tercejjions goes over exactly the Jame ground again, giving the Jame petitions much abridged, but in the Jame order : being, in fact, an epitome of the intercejjions. Each petition here begins with, " Let us pray for," except one, and that one is the petition correjponding to the petition in the intercejjions which follows the prayer for the king. This one has the heading, " Let us commemorate." It is not a prayer at all, but a memorial (and would not therefore come under the head of " Orate pro "). Notice, aljo, that the prayer preceding that for the king in the deacon's proclamation brings out, more fully than in the longer form, the intercejjion for the people : — Let us pray for this Church and people. Let us pay for every epifcopate ; for the whole prefbytery ; for all the deacons and minifters in Christ; for the whole congregation; that the Lord will preferve and keep them all. Let us pray for kings and all that are in authority, that they may be peaceable towards us, Sec. Commemorate we (fA,mp.ovEvaxfA,Ev) the holy martyrs, that we may be deemed worthy to be partakers of their trial ; (and fo on, p. 88.) This may be accidental or it may not. 45 8 Appendix to Liturgical Quotations. I have Jeen it alleged againjl the antiquity of the Liturgies that they pray for the whole Catholic Church throughout the world (a frivolous objection, I allow, for a reader of Jujlin Martyr, and the Epijtle to Diognetus). Yet the objection is made. Now theje Liturgical petitions are not the only pajjages which Jhould be brought to bear on the Epijlle of S. Polycarp. Thoje other Jolemn Jayings of this Jaint recorded in his Arts are well worth attention, not merely becauje of the exquifite beauty and undoubted authenticity of the narrative in which they are recorded, but becauje they tally in a remarkable manner with the chapter of the Epijlle which I have quoted. Now in the Acts there are two prayers of S. Polycarp re corded ; the firjl on his arrejl, the Jecond when he had been bound to the Jtake before the pile was lit. With regard to the firfl, it is recorded that having ajked leave for an hour's liberty in order to pray, " he ftood praying, being full of the grace of GOD." Of the Jubjtance of this prayer all that is recorded is this : — He remembered all men, whether little or great, honourable or obfcure, that had at any time been acquainted with him, and with them the whole Catholic Church throughout the world. Could we in one Jingle Jentence better dejcribe the intercej jions in the Liturgies ? Look, for injlance, at thoje in the Li turgy of S. James : — Prieft (riling up, in a low voice). — . . . We offer them alfo to Thee, 0 Lord, for Thy holy Catholic and Apoftolic Church throughout the world. Supply it, O Lord, even now with the plentiful gifts of Thy Holy Ghost. Remember alfo, O Lord, our holy fathers and brothers . . . Remember every city. Remember thofe voyaging, journeying ; (and fo on for three pages.) — Lit. of S. James, p. 53. But we are not left to conjecture as to the Jubjtance of S. Polycarp's prayers. The prayer before the facrifice of his life, — the Jecond of the two prayers mentioned by me above, — is given at full length, and an exceedingly remarkable prayer it is. It is evidently either an original, but loft, Anaphora, or, Jo reli gious was the care to prejerve the main features of theje apoj tolic compojitions, a compilement from the exijling Anaphoras in the Liturgies of S. James and S. Mark. You will notice that Jome of its exprejjions are evidently the originals of thofe in the paJJage in the Epijtle. I will underline them here. The narrative of the martyrdom, following S. Polycarp's own appli cation of the oblation to himjelf, dejcribes him as bound like the Jacrificial lamb awaiting the knife of the Jlayer. This, then, is the paJJage : — Appendix to Liturgical Quotations. 459 He, having put his hands behind him, and being bound as a comely ram chofen out of a great flock for the oblation, and an acceptable viftim pre pared for God, looking up to heaven, faid : — " O Lord God Almighty, the Father of Thy well-beloved and bleffed Son, Jesus Christ, by whom we have received the knowledge of Thee, the God of angels and powers, and of all creation, and of the whole race of juft men who live in Thy prefence ; I blefs Thee that Thou haft made me worthy of this day and hour, that I fhould have a part in the number of Thy martyrs, in the cup of Thy Chrift, to the refurreciion of eternal life, both of foul and body, in the incorruption of the Holy Ghost : amongft whom may I be received in Thy prefence to-day in a fat and acceptable facrifice, as Thou haft fore-ordained, and manifefted beforehand, and ful filled, the infallible and true God. Wherefore, and for all (J»4 toEto xdi mpl irivrxv), I praife Thee, I blefs Thee, I glorify Thee (alvx a-s, EvXoyx o-e, %g£a£u «), with the eternal and heavenly Jefus Chrift, Thy beloved Son, with Whom to Thee and the Holy Spirit be glory, both now and to exceeding ages. Amen." The narrator here continues, laying Jtrejs upon the " Amen." And when he had fent up the Amen (dvairlfx^avro; $1 avrov to 'Af&iv), and had finifhed the prayer (xal irXnpxaavro; tSv suprjlv) the firemen lighted the fire. " The Amen," you fee : the Amen which formed the recog nized refponje of the people at the end of the oblation. When thou fhalt blefs with the Spirit (fays S. Paul), how fhall he that occupieth the room of the unlearned fay the Amen at thy giving of thanks (to 'Afjwv Elii TJS ay Evxaptaria) ? — 1 Cor. XIV. 16. And Jujlin Martyr, yet within the Jhadow of Apojtles, in his celebrated dejcription of the Church Jervice, Jpeaks of the Amen in the jame manner : — When he (the celebrant) has concluded the prayers and thankfgiving, all the people who are prefent exprefs their affent by faying Amen. — Apol. i. 65. And again, two chapters later : — Bread is brought, and wine, and water; and the celebrant offers up prayers (atamplmi el^ic, hY the way) and thankfgivings with all his ftrength, and the people give their affent by faying the Amen.— Apol. 1. 67. So, aljo, Dionyfms of Alexandria, dejcribing the principal acls which mark out the faithful, Jpeaks of one of theje (claim ing to be one of them, anyhow) as, — Liftening to the prayer of thankfgiving, and joining in faying the Amen, and Handing at (napaardvra) the table, and ftretching forth his hands to re ceive the holy food.— AdXyft. Rom. (Eufeb. vn. 9.) thus the mention here of "the Amen" Jeems to have peculiar Jignificance, as indicating the nature of S. Polycarp's prayer. 460 Appendix to Liturgical Quotations. With regard to the prayer itjelf, I would rather not venture to Juggejl more, Jo remarkable is it in its rejemblance to and yet difference from the Anaphorae of the two great Liturgies. It Juggejls a cloje invejligation into the remains of the Gallican and Mojarabic rites as pojjibly indicated by the Smyrnsean Bijhop at their Ephejine fountain-head. Look at that dauje, Jo evidently from the beginning of an Anaphora : — Wherefore and for all I praife Thee, I blefs Thee, I glorify Thee, Sec. (See parallel paffage in S. Mark 14, S. James 49.) The doxology given here occurs aljo in the Gloria in Excelfis. It is not, of courje, Scriptural ; but if not from Scripture, whence is it ? It mujt be from the Liturgies, unlejs the parallelijm be accidental, which nobody will Juppoje for a moment. The very words are ujed in the Liturgy of S. James. The writings of S. Jujlin Martyr court the mojl careful in vejligation. Born within the lifetime of the lajl Apojlle, and himjelf the pupil of thoje who drew their teaching from apof tolic lips, this great ConfeJJor may well be allowed to rank with the Apojtolic Fathers as an authoritative witnejs to Church doc trine. And I Jujpect that if his writings be Jifted (more tho roughly than I have yet been able to Jift them) he will be found to be, beyond all dijpute and quejtion, a witnejs equally to Church fact, — the fact of the Liturgies. Yet one would not at firjl Jight expect this. His great writings are not in the firjt in jlance dejigned for Chrijlians. His Apologies are addrejfed to the heathen : his Dialogue with Trypho to the Jews. To both of theje the Liturgies were a Jealed book. Not to Juch was it granted to catch with yearning ear the firjl accents of the voice of adoration within the veil, which were the Jignal of departure to thoje who unbaptized, yet obedient, awaited the hour of their illumination. In Jpite of this, however, Juch evidence is not wanting. S. Jujlin knew that the faith of the Church could not be adequately explained without an expojition, however elemen tary, of her ritual which is at once its cajket and its conductor. This ritual he dejcribes openly and avowedly in the famous paJJage in his Firfl Apology (chaps. 66, 67), wherein he gives the account, with which we are all fo familiar, of the Eucha rijlic celebration. He aljo alludes, in an unmijtakable manner, as I think, to the Jubjtance of the Prayers themjelves in Jeveral places. And, unlejs I am much deceived, he quotes Jolely and pointedly one particular Liturgy, that Liturgy being the Liturgy of the Apojtolic Conjlitutions, — the Liturgy of S. Clement. This adherence to one particular Liturgy is exactly what we Jhould expect to find as marking the difference between S. Jujtin's Appendix to Liturgical Quotations. 46 1 quotations and thoje of the Apojtolic Fathers. The Jlreams have now left the common channel. The dwellers on the banks of each draw from their own Jlream ; being out of view of the kindred waters which, each now in his own courje, are fertilizing the Delta of the Church. It is for us to vijit all in turn and, drawing from each what it cajls up in common with its fellows, to pronounce without doubt that this is a product of the parent Jlream. Now look at this paJJage in the thirteenth chapter of the Firjl Apology (page 32, Otto), S. Jujlin is contrajling the heathen facrifices with the Chrijtian. He Jays that we do not burn our Jacrifice as they do, but conjume it ourfelves. " We praife Him," fays he, "to the beft of our power (San Jiivafti; oivowte;), with the word of prayer and of thankfgiving (Evxaptaria;) in all our obla tions." And then proceeds actually to give the very Jubjtance of the Prayer of Oblation in thefe words : — In fpeech we offer Him folemn afts of worfhip and hymns (irof^tra; xal IfMov;) for our creation, for all our means of health, for the qualities (mio- rhrxv) of things, and for the changes of feafons, and we put up petitions that we may again be in incorruptibility (roij irdxiv lv a^Bapaia. yEvia-Bai) through our faith in Him. And the Teacher of thefe things, born even for that purpofe, Jesus Christ, crucified under Pontius Pilate, the Procu rator of Judaea in the time of Tiberius Csefar, we having learnt to be the Son ofthe Very God, and holding Him in the fecond place, and the Pro phetic Spirit in the third rank, evidently worfhip with reafon (ftErd xiyov). Notice the order of the Petitions : — 1. For our creation. i-. For all our means of health. 3. For the qualities of things. 4. For the changes of feafons. 5. For our reftoration to incorruptibility, through faith in Christ. Then follows the commemoration of the birth and life of CHRIST, and His death under Pilate. Now compare them with the Anaphora of the Liturgy of S. Clement. I write out the latter, putting S. Jujlin's own words in the margin. Wherever I omit, I do fo for the Jake of bre vity, marking the lacuna by dots : but I only omit amplifications upon the preceding claufe, not foreign matter. Anaphora of S. Clement. P. 77, Englifh. Bijhop. — Lift up your mind. People. — We lift it up unto the Lord. Bijbop. — Let us give thanks to the Lord. People. — It is meet and right. 462 Appendix to Liturgical Quotations. Bijhop. — It is indeed meet and right before all things to hymn Thee, the Very God from everlafting, of Whom the whole family in fa { ^ heaven and earth is named, Who alone art unbegotten^without offer Him fcIen^ beginning, the fupreme Lord, Almighty King, and Self-fuffi- a& of worfhip cient : Author and Giver of all good things, without caufe, and hymns; without generation, felf-exifting, the fame yefterday, to-day, and for ever. At Thy word, as from a neceffary original, all things ftarted f^ ^ ^^ into being. For Thou art everlafting knowledge, fight before ' all objefts, hearing before all founds, wifdom without inftraftion : the firft in nature, the law of being, exceeding all number. Thou createdft all things out of nothing by Thine Only-begotten Son, begotten before all ages by no other means than Thy will, Thy power, and Thy goodnefs : God the Word, the Only-begotten Son, the living Wifdom, the Firft-born of every creature, the Angel of Thy great counfel, Thy High Prieft, but Lord and King of all fenfible and intelleftual creatures, Who was before all things, and by whom all things were made. Thou, O Eternal God, didft make all things by Him, and by Him, too, difpenfeft Thy providence over them : for by the fame that Thou didft gracioufly bring all things into being, by Him Thou continueft all things in well- %£££mam being. . . . For it is Thou who haft fixed the heaven like an arch, and ftretched it out like the covering of a tent ; and didft eftablifh the earth upon nothing by Thy will alone. . . . Thou haft made water for drink, and for cleanfing, the vital air for refpiration. Thou madeft fire for our confolation in darknefs, and for the relief of our neceffities, that we might be both warmed and enlightened by it. Thou didft divide the great fea from the land. . . . The former Thou haft replenifhed with fmall and great beafts, the latter, too, both with tame and wild : and haft, moreover, furnifhed it with various plants, crowned it with herbs, beautified it with flowers, and enriched it with feeds. Thou didft conftitute the great deep . . . fometimes Thou doft fwell it by the wind fo as to equal the high mountains, and fometimes fmooth it into a plain ; now making it rage with a tempeft, then frilling it with a calm for the eafe of mariners in their voy ages. The earth, which was made by Thee, through Christ, Thou haft compaffed with rivers, watered with currents, and moiftened with fprings which never fail. . . . Thou haft replenifhed and adorned it with fragrant and medicinal herbs, with many and various ^If^ 1uallUa kinds of living creatures, ftrong and weak, for food and for labour, tame and wild ; with the dull harm noifes of thofe creatures which move upon the earth, and the foft fprightly notes of the gaudy many- coloured birds which wing the air: with the revolution of years, the number of months and days, the regular fucceffion ^^,^a°!f' of the feafons ; with the courfes of the clouds big with rain, for the produftion of fruits, the fupport of living creatures ; where, alfo, the winds take their ftand which blow at Thy command, and for the re frefhment of trees and plants. And Thou haft not only created the world, but man, likewife, the citizen of it : manifefting in him the beauty and ex cellency of that beautiful and excellent creation. For Thou faidft to Thine Own wifdom, Let us make man in our own image and after our likenefs . . . Therefore Thou madeft him of an immortal foul and perifhable body; the foul out of nothing, the body of the four elements. . . . Thou didft plant a garden eaftward in Eden. . . . Thou gaveft him the privilege of enjoying all its delights, with this only exception, that he fhould not out of vain curiofity, in hopes of bettering his condition, tafte of one tree, and immortality was to be the reward of his obedience to this command ; but when he had broken through it and eaten of the forbidden fruit, over- Appendix to Liturgical Quotations. 463 reached by the guile of the ferpent and the counfel of the woman, Thou didft juftly drive him out of Paradife ; but in Thy goodnefs didft not defpife him, nor fuffer him wholly to perifh, for he was the work of Thine own hands : but Thou gaveft him dominion over all things. ... . And having fubjefted him for awhile to a temporary death, t„ ""tocomipti- Thou didft bind Thyfelf by an oath to reftore him to life bility through again, loofing the bands of that death by the promife of a fiith m CHKIST- refurreftion to the life which is eternal. Then follows a commemoration of the Jaints of the Old Tejlament: Abel, Enoch, J ojeph, Mojes, &c. &c, ending with a beautiful commemoration of the birth and life of CHRIST, and His death under Pilate. Holy is Thine Only-begotten Son Jesus Christ, our Lord and God, Who always miniftering to Thee His God and Father, not only in the various works of the creation, but in the providential care of it did not over look loft mankind. . . . He Who was man's Creator was pleafed with Thy confent to become man : the Lawgiver to be under the law : the Prieft to be Himfelf the facrifice : the Shepherd a fheep. . . . He was incarnate of a virgin, God the Word, the beloved Son, the Firftborn of every creature. ... He that was without flefh, became flefh : He that was begotten from eternity was born in time. . . . He manifefted Thy Name to them that knew it not : He difpelled the cloud of ignorance, reftored piety ; fulfilled Thy will, and finifhed Thy work which Thou gaveft Him to do. And when He had regulated all thefe things . . . He was by Thy permiffion delivered to Pilate the governor : the Judge of the world was judged. And Jo on in words which look very like an old original creed prejerved within the Jtructure of the Liturgy. Then follows this Jentence : — Calling to remembrance, therefore, thofe things which He endured for our fakes, we give thanks unto Thee, O God Almighty, not to the extent of our duty, but to the beft of our power (ovx °'"v 'ftXop-Ev dxx' Krov iw&fiEBa). This lajl Jentence is clearly the original of S. Juftin's ajjer- tion above quoted : — We praife Him to the beft of our power with the word of prayer and of thankfgiving in all our oblations. A comparijon of theje pajjages quite Jatisfies me that the Liturgy Jupplies in itjelf the true rendering and Jignificance of this Jame phraje when it occurs again in the great Jixty-Jeventh chapter. " The celebrant fends forth," fays S. Juftin there, " both prayers and thankfgivings to the beft of his power (oo-» iivafu; avrS)." It Jeems to me to mean neither extempore prayers, nor prayers from memory, nor prayers uttered with a loud voice, but prayers 464 Appendix to Liturgical Quotations. which he offers in the Jpirit of otm diva/tic: in this Jpirit in fact, " Though we be unworthy through our manifold Jins to offer " unto Thee any Jacrifice, yet we bejeech Thee to accept this " our bounden duty and Jervice," &c. And now, in turning to the famous Jixty-fifth chapter of this Firjt Apology, notice the order and arrangement, as well as the Jubjtance of the Jeveral parts of the Liturgy as there dejcribed. There can be no better ctejcription of the Liturgy of S. Clement. Everything is there which the Liturgy of S. Clement contains : nothing is given which is not to be found in that Liturgy. I need not remind you that S. Jujlin gives a recapitulation in chap. 67 of the defcription of the celebration in chap. 65 : the intervening chapter (66) being devoted to a parenthetical defini tion of the Eucharijl itjelf. I will .give the order in the words of S. Jujlin, written out in a tabular form, for facility of reference and comparijon : — S. Justin Martyr, Apol. i. chap. 65. (Page 154, Otto; page 50, Oxford tranflation.) Prayers for ourfelves, for the newly baptized, for all others everywhere, that we may be good citizens, keep the commandments, obtain everlafting falvation. Kifs of Peace. Elements brought— (bread, wine, and water). Prayer of praife and glory to the Father through the Son and Holy Ghost. Thanks for being vouchfafed thefe things by Him. Amen, by all the people in affent. Communion. Refervation by Deacons, for the fick. Chap. 67. (Page 158, Otto; page 51, Oxford tranflation.) Apoftles and Prophets read. Exhortation. Rife and pray. Elements brought — (bread, wine, and water). Celebrant offers (dvavEprnt) prayers and thankfgivings— (on iivafuc). Amen, by all the people in affent. Communion. Refervation by Deacons, for the fick. This chapter Jupplements the Jixty-fifth in a very remarkable manner. It gives the reading of the leJJons and the Jermon which preface the Liturgy, and which are not noticed in the former chapter. I will now write out the order of the Liturgy of S. Clement, and you will fee how exactly it tallies with this Appendix to Liturgical Quotations. 465 dejcrlption. For facility of reference I give the pages in the little Englijh edition (Hayes, 1859). Liturgy of S. Clement. Apoftles and Prophets read, p. 66. Exhortation, p. 66. Prayer for ourfelves (Catechumens, Energumens, &c), p. 67. for the newly baptized, p. 70. for all others everywhere, p. 72 — 75. Rife up : Bifhop prays, p. 75. Kifs of Peace, p. 76. Elements brought — (bread, wine and water), Anaphora, p. 77. Prayer of praife and glory. 1. To the Father (as Creator), p. 77 — 84. 2. By the Son (words of Inftitution), p. 85. 3. Through the Holy Ghost (Invocation), p. 86. Amen, by all the people, p. 89. Communion (each faying Amen), p. 89. Refervation by the Deacons, in the wao-Toopiii, p. 90. Thankfgiving for being " vouchfafed to receive His holy myfteries," p. 90. I ought to mention that in chap. 67, S. Jujlin ujes theje words of the oblation : — In all our oblations we blefs the Creator of all things, through His Son Jesus Christ, and through the Holy Ghost. The evidence of theje chapters may Jpeak for itjelf. As it Jeems to me, nothing that I can Jay can Jtrengthen it. It is fact, — not theory. I will Jelect one more paJJage from the writings of S. Jujlin Martyr, as a Jpecimen of the evidence to be found by thoje who dejire to glean behind your footfteps. This time the paJJage is in the " Dialogue with Trypho." S. Jujlin there quotes to Trypho the Jubjtance of one of thoje remarkable prayers at the commencement of S. Clement's Liturgy. There is a phraje in the Jentence by which I very Jtrongly Jujpect that the Liturgy is dejignated. I will firft give the pajfage in S. Jujlin at length. It occurs in chapter 30 ofthe " Dialogue :" — It is manifeft to all that the word of the prophecy fpeaking in fet form (axnftarovrotliaa;) fays, as from the perfon (x; aVo orpoainrav) of one of the faithful, that we who believe on Him pray Him to preferve us from the alien (diro rZv dxxorpim), — that is to fay, from the evil and wandering— fpirits . And we conftantly implore (irapaxaXoZfiev) God through Jesus Christ that we may be preferved from thofe evil fpirits which are aliens from the piety (tW&ia;) of God, and whom we formerly ufed to adore : in order that after our turning to God through Him we may be blamelefs. For Him we call our Helper and Redeemer (Xvrpxr)n),2.t the power of Whofe Name even the evil fpirits (t* iatf*ivia) tremble ; and being exorcifed by us at this day in the H H 466 Appendix to Liturgical Quotations. Name of Jesus Christ, Who was crucified under Pontius Pilate the governor of Judasa, they are fubjelied to us ; from which it is plain to all that the Father gave Him fo great power that even the evil fpirits fubmit to His Name, and to the difpenfation (or ftewardfhip) of His Paffion (rn toD yEvofxivov irdBov; avrov olxovofxta) . In this paJJage S. Jujlin dejcribes a prayer. He Jpeaks of it as of a thing actually exijting, to which reference may be made, in Jupport of his argument with the Jew. He ujes certain unujual exprejjions, which he qualifies or explains with a view to their better comprehenjion by Trypho. PaJJing over the o-xyifJ-aroTrotno-ac, which may be worth inveftigation, one may notice the ac ditb ir^oo-aitov, in which S. Jujlin evidently ujes the dmo tt^oo-iottov in a technical Jenje, making its application here by the ac (which has puzzled his commentators not a little). It Jeems to me to fix to the celebrant the act whoje nature and efficacy is derived from its identity with the jacrifice upon Calvary, and the continual prejentation upon the heavenly altar. We may look, then, for the occurrence of this exprejjion in the Liturgy, as applied to CHRIST Himjelf. Again, there is that very remarkable exprejjion " the alien, — the d.xx6r^ioc," as applied to the devil and his angels. It is evi dently a peculiar title : for S. Jujlin goes out of his way to explain it, — a thing which he would Jcarcely have done in the caje of a word of his own invention or of ordinary uje. This, then, we may expect to find in the Liturgy, if S. Jujlin be quoting it ; and may aljo look for the terms "evil and wandering fpirits " by which he explains it. With regard to the exprejjion " the ftewardfhip ofthe PaJJion" I will Jay more prejently. S. Jujlin aljo Jays that we call CHRIST "our Helper and Re deemer," probably dejcribing (in the words of PJalm xix. 14) Jome Liturgical appeal to our LORD in that character. He alfo Jays that the evil Jpirits are exorcifed by us at this day. And here at once I put my finger upon the paJJage. This is the key, — the door opens at once, on the exorcijm of the poj- JeJJed in the Liturgy of S. Clement. Here it is : — Prayer for Energumens, Liturgy of S. Clement, Page 68 (Englifh). Deacon. — Pray ye that are troubled by unclean fpirits. Let us all pray earneftly for them, that God, the lover of men; may through Christ rebuke the unclean and evil Jpirits, and may deliver His fuppliants from the over-maftery ofthe alien. He that rebuked the legion of fiends and the primaeval fource of evil, the devil, let Him rebuke alfo now the apojlates jrom piety (rot; diroardrat; rn; sucte/Seio:;, compare S. Juftin above, oXX6Vpi» t»« 1 'Appendix to Liturgical Quotations. 467 BEoaslsEia;), and preferve his own handiwork from the energy of Satan, and purify them whom with much wifdom He made. Furthermore, let us intently pray for them : fave and raife them up, O God, in Thy power. Bend your heads, ye energumens, and receive the bleffing. _ Bijhop prays over them. — Thou that didft bind the ftrong man, and fpoil his goods ; Thou that didft give us power to tread upon ferpents and fcor- pions, and all the power of the enemy . . . whom all things fhudder and tremble at from the perfon of Thy power (anro orpoadmov iwd/^Ex; a-ov) .... Only-begotten God, Son ofthe mighty Father, rebuke the evil fpirits, and deliver the works of Thy hands from the energy ofthe alien fpirit : tor to Thee is glory, honour, and worfhip, and by Thee to Thy Father and the Holy Ghost. Amen. Notice that the Bifhop's prayer here is not, as are the other prayers, addrejfed to the FATHER through CHRIST, but direSly to CHRIST Himfelf. S. Jujtin's account, therefore, is Jlrictly correct. The Jpirits were " exorcijed in the Name of CHRIST," and the Prayer of exorcijm is addrejfed immediately to Him. After theje particular prayers for different dajjes of people, and immediately before the Kijs of Peace and the Ana phora, there occurs this general prayer for ourfelves, and each other. In this will be found the remaining allujions of S. Jujlin. I was greatly pleajed to find when I had got thus far in the proofs (and only then) that both Jebb and Otto have been before me in noticing the connection between this latter prayer and the paJJage in S. Jujlin. (See Otto, page 99 ; Oxford tranjlation, page 106.) It Jeems to me very Jtrange that with this clue in their hands they went no further : Jtrange, too, that even here in quoting the paJJage they omit what appear to be the Jtrongejt points of Jimilarity. Here is the paJJage : — Liturgy of S. Clement. (Page 74, Englifh). Deacon. — Let us pray for each other that the Lord may guard and pre ferve us by His grace unto the end, and may deliver us from the evil one, and from all the offences of them that work iniquity, and may fave us to His heavenly kingdom— (very like the debris ofthe loft embolifmus this). Let us rife up. Having earneftly made our {implication, let us commit ourfelves and each other to the living God through His Christ. Bijhop prays over them. — Lord Almighty, moft higheft, Thou that dwelleft in the higheft, . . . Thou who through Christ didft give us the preaching of knowledge, ... do Thou Thyfelf now look down through Him upon this Thy flock, and redeem (\vrpxaai) it from all ignorance and evil praftices, and grant that it may entirely fear Thee, and perfeftly love Thee, and may be bedewed from the perfon (dm vpoaxirov) of Thy glory. Be Thou kind to them and propitious (i'xex;) and affable in their prayers, and keep them vAthout turning, without blame, without accufation, that they may be holy in body and in foul, not having fpot nor wrinkle, nor any fuch thing ; but that they may be perfeft, and none among them may be incom plete. O Helper, Mighty, regarding not the perfons of men, be Thou the 468 Appendix to Liturgical Quotations. Ajfijlance of 'Thy people, whom Thou didft purchafe with the precious blood of Thy Christ ; Defender, Guardian, Steward, moft fecure Wall, Fence, Security, for none can pluck them out of Thine hands, nor is there any other god like Thee, for in Thee is our truft. Sanftify them in Thy truth, for Thy word is truth. Thou that art not to be flattered, Thou that art not to be deceived, deliver them from all ficknefs and all infirmity, from every fall, from all injury and deceit, from the fear of the enemy, from the arrow that flieth by day, from the thing that walketh in darknefs : and vouchfafe to them the eternal life, which is in Christ, Thine Only-begotten Son, our God and Saviour, through Whom, &c. Theje are the pajjages. You will notice how S. Jujlin alludes to them. The manner in which he explains the meaning of the word dxxorolav is very Jingular. He Jays : — *A7ro ruv aXXorpixv (rovrlanv diro rxv ironpuv xal TTXdvxv) irvEvfxdrxv. " Alien" Jpirits mean, Jays he, " evil and wandering" Jpirits. The word " evil," as applied to the Jpirits, occurs in the pajfage from the Liturgy given above. The word "wandering" (a rare word) is aljo applied by this Jame Liturgy to the devil in page 86, Englijh ; page 104, Greek : — That they may be delivered from the devil, and from his wandering (rife irXdim; avrov). There is another thing worth notice. S. Jujlin Jays : — At the power of Whofe Name even the evil fpirits trembled (t* iupium TpEjUEl). The Liturgy Jays : — Whom all things fhudder and tremble at from the perfon of Thy power. Ov irdvra