obtains his blessing; he then delivers the book which he has used to the deacon, who remained standing near the celebrant, and removes the book which the celebrant has used to the other side of the altar, while the deacon lays the book which he has received upon the altar. . . After the Epistle, the Choir performs, and the celebrant reads a few verses, which are called, the Responsory, the Gradual [formerly sung on the steps, in Latin gradus], the Alleluia [= Hallelujah ; omitted on days of penance, as in Lent, &c., and repeated in times of great joy, as at Easter, &c.], the tract [Latin tractus drawn out, as in a melancholy note; omitted in times of great joy], the sequence or the prose [a sort of hymn, used on the most solemn occasions of Easter, Pentecost, &c.], the verses are differently called according to their nature or the occasion on which they are sung."

After the Epistle and its accompaniments the celebrant, bowing down before the altar, repeats the prayer beginning "Munda cor meum, ac labia Jesus is brought to Herod. mea, Omnipotens Deus [= Cleanse my heart and my lips, Almighty God]." We quote again from bishop England:

"He then reads the gospel at the north side, or that at his left hand side, when he faces the altar.

"In a solemn mass, the deacon kneels on the lower step of the platform, and prays, "Cleanse," &c.; then goes to the celebrant for his blessing, which he asks on his knees, at

the Epistle side; the celebrant bestows it, in the following words:

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May the Lord be in thy heart and on thy lips, that thou mayst announce his gospel in a worthy and competent manner, in the name of the Father and of the Son and of the Holy Ghost.' Then rising, the deacon descends, and after having made his reverence to the altar, he goes, preceded by the incense-bearer and 2 acolyths with lighted tapers,

and the subdeacon, to the Gospel side; and having saluted the people, with his face turned towards the north, in the words Dominus vobiscum [= the Lord be with you], he proclaims the portion of the gospel which he is to publish; and having marked his forehead, mouth, and breast, with the sign of the cross, he perfumes the book with incense, sings the gospel, points out to the subdeacon the portion which he has

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Jesus is sent back to Pilate.

sung, saying, Hæc sunt verba Christi (= these are the words of Christ).' The subdeacon carries the book open to the celebrant, repeats the same words as he points that portion out, and the celebrant kisses the book, saying Credo' and 'Confiteor' (= I believe and confess). The deacon incenses [= perfumes with incense] the celebrant, and having bowed to him, they resume their places. . . . The people all stand during the reading or singing of the gospel. . . . . After the gospel the creed is

properly introduced, as the profession of that faith, which the gospel has promulgated. That now recited is the creed of Constantinople [= the Nicene creed modified at Constantinople in A. D. 381; see Chapter II.] . . . It is begun by the celebrant, and taken up by the choir, to show that faith springs from Christ, and through him is established amongst the people. . . . It is said or sung only on Sundays and great festivals. After the cel-brant and-his attendants repeat it, they sit until the choir has concluded. This is the end of what is called the Mass of Catechumens. . . .

AT THE GOSPEL.

"The first part of the mass of the faithful is the Offertory. This is a small portion of the Scriptures applicable to the mystery or fact which is commemorated, and of course varies every day. This is called the offertory, because it was sung by the choir whilst the faithful made their offerings. . . . But the custom of receiving these contributions has long since gradually ceased. Where there is no choir, the celebrant reads it in a loud voice. After the offertory, at

Jesus is Scourged.

AT THE OFFERTORY.

Jesus is spoiled of his garments.

a solemn mass, or indeed during its performance, the deacon and sub-deacon go up to the altar, both at the Epistle side; should the chalice not be on the altar, but placed at the credence-table below, the subdeacon carries it up. . . . In plain masses the celebrant does everything himself.

"The deacon being on the right hand of the celebrant, uncovers the chalice, which has on its mouth a linen cloth called a purificatory, for wiping the chalice and paten; the paten is a small plate on which the bread for consecration is placed; this is laid on the chalice. If the deacon have not spread the corporal upon the altar during the creed, he now takes it from the burse or case in which it is kept, and spreads it on the altar. The corporal is a cloth neat'y folded, except when spread upon the altar during the sacrifice, and the bread which afterwards becomes the body (=corpus [in Latin]), and the chalice are placed upon it. Taking the paten with the bread on it from the chalice, the deacon gives it to the celebrant, who lifting it up offers it, repeating the prayer,' Accept,'

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1 This prayer is in full: "Accept, holy Father, Almighty and eternal God, this immaculate host, which I thy unworthy servant offer to thee my living and true God, for my innumerable sins and offenses and negligences, and for all standing round, but also for all faithful Christians living and dead: that it may profit me and them for salvation unto eternal life. Amen." All the prayers between the offertory and the end of the canon, except the preface and Lord's prayer, are said in a low voice.

&c., as in the ordinary of the mass. After which, having made therewith the sign of the cross, he lays it on the altar. Meantime the deacon cleanses the chalice, and having put wine into it, the subdeacon places the water before the celebrant, which he blesses with the sign of the cross, and the prayer, O God, who in creating,' &c. [a prayer to be partakers of Christ's divinity].-The sub-deacon then puts a small quantity of water into the chalice, and the deacon having wiped it carefully, gives it to the celebrant, who being assisted by the deacon, also repeating the prayer, offers it, saying, We offer unto thee,' &c.-then having made the sign of the cross therewith, he lays in on the altar, and the deacon covers it with the pall, which is a piece of linen, sometimes ornamented, but always made so stiff, by the sewing it on pasteboard or otherwise, as to rest steadily on the chalice and preserve its contents from anything which might defile them. . . . The celebrant then bowing down Jesus is Crowned with Thorns. says the prayer, 'Accept us, O Lord,' &c. [for acceptance of the offerers and their sacrifice] -after which, rising he says 'Come, O Almighty,' &c.and at the word 'bless,' he makes the sign of the cross over the host and chalicethen blesses the incense by the sign of the cross and the prayer,2 'May the Lord,' &c.-and perfumes the bread and wine, and the altar, repeating the prayers which follow.3 After which

he washes his hands, saying the AT THE COVERING OF THE CHALICE.

1 This prayer is "Come, Sanctifier, almighty and eternal God, bless this sacrifice prepared to thy holy name."

2 This prayer is "By the intercession of blessed Michael the archangel standing at the right of the altar of incense, and of all his own elect, may the Lord deign to bless [the sign of the cross here] that incense, and receive it as sweet odor. Through Christ our Lord. Amen."

These prayers are-that the blessed incense may ascend to God and his pity descend to us-that the prayer may be directed as incense, &c. (Ps. 140: 24 in Vulgate Ps. 141: 24 in the English version)-and for the kindling in us of a flame of love and charity.

prayer, 'I will wash,' &c-and then returns to the middle of the Pilate Washes his Hands.

altar, where bowing down he repeats his request of sacrifice, saying, Receive, O holy Trinity,' &c.,-then kissing the altar, he turns round, and expanding his hands, says, Orate Fratres,'3 [= Pray, brethren] &c.-during this and the secret prayer, and the preface, until just before the Sanctus [ Holy], the deacon and subdeacon stand in their proper places behind the celebrant, but go up to the altar, the deacon on the right

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THE PRIEST WASHETH HIS FINGERS.

1 Psalm 25: 6-12 in Vulgate (=1's. 26: 6-10 in the Eng. version) with the Gloria Patri. The Gloria Patri is omitted in the masses for the dead and in Passion week,

2 This prayer is-"Receive, holy Trinity, this oblation, which we offer to thee in commemoration of the suffering, resurrection, and ascension of Jesus Christ our Lord and to the honor of blessed Mary ever Virgin, and of blessed John the Baptist, and of holy Apostles Peter and Paul, and not only of those, but also of all saints; that it may profit them unto honor, but us unto salvation: and that they may deign to intercede for us in heaven, whose memory we celebrate on the earth. Through the same Christ our Lord. Amen."

The celebrant says these first words "Orate Fratres "(=Pray brethren) with his voice a little elevated; but the remainder ["that my and your sacrifice may be ac

is

der tone." Then the priest turns round to the altar and joins his hands before his breast; and the attendant, or bystanders answer, or otherwise the priest himself"May the Lord receive the sacrifice from thy (or, my) hands, to the praise and glory of his name, to our profit also, and that of all his own holy church." The priest with a loud voice says, "Amen." The secret prayer or prayers which follow are variable, and correspond with the collects for the day or occasion. At the conclusion of these the priest says in a distinct voice or sings," Per omnia secula seculo um" (through all the ages of ages, i. e., world without end); the choir answers, "Amen;" the priest follows "Dominus vobiscum "(=The Lord be with you); the response is, "Et cum spiritu tuo" (=And with thy spirit); the priest says, "Sursum corda (=Lift up your hearts); and is answered, "Habemus ad Dominum" (=We have, unto the Lord); then the priest, Gratias agamus Domino Deo nostro" (Let us give thanks to the Lord our God); and the choir, "Dignum et justum est" (=It is proper and right); after which he says or sings the preface.

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The "preface" is so called, because it immediately precedes and introduces the canon of the mass. There are 11 different prefaces, namely, the common preface, and those of Christmas, Epiphany, Lent, Easter, Ascension, Pentecost, the Trinity, the Apostles, the Cross, and the Virgin Mary. They declare the propriety of giving thanks to God through Christ, pray to be permitted to worship God with the inhabitants of heaven, and introduce the Sanctus. Some of them refer also to the special occasions when they are used.

5 The Sanctus, taken from Is. 6:3, &c., and uttered by the celebrant, with the