hour, and the candles of the altar are not lighted till the beginning
of the mass. A light, from which the charcoal for the incense is
enkindled, is struck from a flint in the sacristy; where also _M.
Sagrista_ privately blesses water. The cardinals enter the Sixtine
chapel vested in their purple _cappe_: the maces are reversed, as on
friday. Meantime in the sacristy the Card. Celebrant wearing a purple
cope and mitre, and assisted by the sacred ministers, blesses (as
usually with holy water and incense) the fire and the five grains of
incense, which are to be fixed in the paschal candle[111].
[Sidenote: Procession: Paschal candle.]
The Cardinal afterwards changes his cope for a chasuble, which is
purple as well as that of the subdeacon; but the deacon, as he is
going to bless the Paschal candle[112], wears a white dalmatic. They
then enter the Sixtine chapel; where, having put incense into the
thurible, the Cardinal remains: but the deacon, the subdeacon who
carries the cross, and the other ministers go to the Pauline chapel,
whence a procession returns in the following order. After two mace
bearers comes an acolythe with the five grains of incense, and another
with the thurible; then the subdeacon carrying the cross; and the
deacon with a reed, at the top of which are 3 candles united together.
At his left hand is a Master of ceremonies with a small candle lighted
from the blessed fire, and he is followed by two other acolythes.
When the deacon arrives near the door of the _cancellata_, one of the
three candles is lighted, and all genuflect, except the subdeacon: the
deacon then sings, _Lumen Christi_, the light of Christ, and the choir
answers, Thanks be to God. The other two candles are lighted in turn,
as the Deacon approaches nearer to the altar; singing the same words
each time, but gradually in a higher tone. He then gives the reed
to an acolythe; and before he sings the _exultet_ or blessing of the
Paschal candle, he receives the benediction of the Card. Celebrant,
who once more puts incense into the thurible.
[Sidenote: Deacon sings the _Exultet_:]
[Sidenote: triple candle]
The deacon[113] goes to the book, and has the subdeacon on his right
hand, and on his left the thurifer and two acolythes, one of whom
holds the reed, and the other the plate containing the five grains of
incense. All stand, as at the gospel: he incenses the book, and then
sings the _Exultet_[114]. After the words _curvat imperia_, he fixes
in the candle the five grains of incense in the form of a cross[115].
At the words "_ignis accendit_" he lights the paschal candle with one
of the _three_ lights[116]. When the blessing, as it is called, is
ended, the paschal candle is left lighted near the pulpit and the
seats of the Card. deacons, and the triple candle is placed near the
altar on the gospel-side[117]. The deacon then takes off his white
vestments, puts on others of a purple colour, and joins the Card,
celebrant, who accompanied by the ministers takes his seat on
_Faldistorio_ near the altar on the epistle-side, to hear the
prophecies recited.
[Sidenote: 2. Baptism administered.]
[Sidenote: communion of children.]
2. The administration of the Sacrament of Baptism forms an important
feature in the ceremonies of this day: indeed anciently it was
customary to confer it only on holy-saturday, and the eve of
Whit-sunday, except in case of necessity[118]. On these two days those
Catechumens who were sufficiently instructed, and also children, used
to be baptised[119] by the bishop, and by the bishop of Rome as well
as others[120]; and after they had been baptised, they all received
Confirmation and the holy Eucharist[121].
[Sidenote: Prophecies.]
The twelve lessons or prophecies read on this day were intended for
the instruction of the catechumens; and they are well selected for
that purpose, as they contain an account of the creating, the flood,
the obedience of Abraham, the deliverance of God's people from their
enemies at the red sea, the precept concerning the paschal lamb,
the conversion of Ninive, the refusal of the three children to adore
Nabuchodonosor's statue, etc. they are twelve in the ancient Gelasian
Ordo. They are sung in the Sixtine chapel by members of the papal
choir, and are read by the Card. celebrant. After each prophecy the
Cardinal standing up sings a prayer: the deacon chants _Flectamus
genua_ and the subdeacon _Levate_ before each, except the last, when
the knee is not bent, in order to shew abhorence of the idolatry
exacted by Nabuchodonosor for his statue. After the 4th, 8th, and 11th
prophecies an appropriate Tract is sung by the choir. Formerly some or
all of these prophecies were said in Greek as well as in Latin. (See
Cancellieri, _Funz. d. Set. S._ § 4, Martene T. 3. p. 148.). These
lesson are recited even where there is no baptismal font, as at the
Sixtine chapel. After them follow in S. John Lateran's and other
churches the blessing of the font, and in some of them administration
of baptism.
[Sidenote: 3. The litany: invocation of Saints.]
[Sidenote: Change from mourning to rejoicing.]
3. In the papal chapel, immediately after the prophecies, the
Celebrant takes off his chasuble, and prostrates himself with the
sacred ministers before the altar; all the others also kneel, and
two tenor voices from the choir chant in the middle of the chapel the
greater litanies, called those of the saints, each petition of which
is repeated in the same words by the choir[122]. Before the verse
"_Peccatores te rogamus audi nos_" the assistant priest and ministers
go to the sacristy, and put on white vestments. Then returning to the
chapel they assist the Card. Celebrant to put on his white vestments
at his _faldistorio_. The candles are now lighted (at the _Agnus Dei_
of the litany, as the Sacramentary of S. Gregory and the Ordo Romanus
prescribe); the purple veil which covered the throne and the purple
_paliotto_ or facing of the altar are removed; and both appear decked
in white. The Cardinals assisted by theirs _caudatarii_ take off
their purple _cappe_, and put on others of scarlet brought in by their
respective _camerieri_. The reason of this sudden change from mourning
to rejoicing we have already seen: the celebration of Christ's
resurrection from the dead is celebrated by anticipation.
[Sidenote: High mass.]
At the end of the litanies, the Pope (if His Holiness were not present
at the preceding ceremonies) enters the chapel, wearing a white
cope and a mitre; at the foot of the altar he repeals as usual the
beginning of the mass with the Card. Celebrant at His left hand: in
the meantime the choir sings solemnly the _Kyrie eleison_ etc. (as
there is no _Introit_ of the Mass, because the people were assembled
in the church previously): the Pope goes to His throne, and receives
the usual _ubbidienza_; and the other customary ceremonies of high
mass in the papal chapel take place (see p. 19 and foll.) with such
exceptions as we shall now mention. As soon as the Celebrant commences
the _Gloria in excelsis_, the veil is removed from the tapestry over
the altar; which represents Christ rising from the dead[123], the
cannons of S. Angelo are discharged, the arms are no longer reversed
and the bells of the city are tolled, to announce to its faithful
inhabitants the resurrection of their Divine Lord.
[Sidenote: Alleluja.]
After the epistle, sung as usual by the subdeacon, another subdeacon
(_Uditore di Rota_) wearing a white _tonacella_ or tunic announces
at the foot of the throne the joyful tidings to His Holiness[124] by
chanting aloud; "_Pater sancte, annuntio vobis gaudium magnum, quod
est, Alleluja_": having then kissed the Pope's foot he returns into
the sacristy. This word of joy[125] _Alleluja_, (praise God) which
had not been once uttered during the long season of mourning which
preceded this solemnity, is now sung thrice by the Celebrant,
gradually raising his voice to a higher tone. The choir reechoes it
each time, singing it in _contrapunto_, and then chants the verse
_Confitemini_, and the tract, which is ordinarily recited in
penitential times. Throughout the mass the joy of the church is
incomplete; for though Christ has risen from the dead, He has not
yet appeared to His disciples, and the light of faith is still
overclouded, as Alcuin remarks: hence lights are not carried at the
gospel; the Creed, offertory, motetto and _Agnus_ _Dei_ are omitted,
and the kiss of peace is not given[126]. Merati adds to the cause
already assigned the wish to abridge service; particularly on account
of the newly-baptised children, who communicated at this mass; and the
unusual shortness of the Vespers confirms this opinion.
[Sidenote: End of the mass.]
After the Celebrant has communicated, Vespers are sung by the choir,
in place of the _communion_ and postcommunion. They consist of the
anthem _Alleluja_ repeated three times before and after the short
psalm _Laudate Dominion omnes gentes_ etc.; of the anthem _Vesper
autem sabbati_, which the Celebrant commences and the choir continues;
of the _Magnificat_[127] and in fine of the prayer which is chanted
by the Card. Celebrant. While the anthem before the _Magnificat_ is
sung, the Pope puts incense into the thurible; the celebrant incenses
the crucifix and the altar, and is incensed by the deacon, and the
incensing continues as after the offertory at high-mass (See p. 21) At
the _Gloria Patri_ the deacon, having incensed the Card, priests, bows
his head in the middle of the chapel, and then proceeds to incense the
Card, deacons. After the prayer; _Ite Missa est, Alleluja, Alleluja_,
is sung; and the choir answers, _Deo gratias Alleluja, Alleluja_: the
Pope gives the usual blessing, the Celebrant publishes the indulgence
of thirty years and this beautiful service terminates. In the sacristy
His Holiness puts on a _mozzetta_ of white (instead of red) damask,
and wears it during the whole of Easter week: His shoes also are
white. The Cardinals put on red _mantellette_ and _mozzette_ over
their purple cassocks; these they afterwards change for others of
scarlet.
[Sidenote: Mass of Pope Marcellus.]
The mass sung on this day is that of Pierluigi da Palestrina, called
the mass of Pope Marcellus; not because it was composed during his
pontificate; but because, according to Baini, Pierluigi had intended
to dedicate a work to that Pope, to whom he was grateful and attached,
but was disappointed by His Holiness' premature death; and therefore
he persuaded Card. Vitellozzi to give it that name in honour of
his former patron. This is the celebrated mass, which rescued
ecclesiastical music from the dangers which surrounded it in the
Pontificate of Pius IV (as we have related in The Papal Chapel, Rome,
1839), and not of Marcellus II, as Baini has proved. It is said, that
when it was first sung in the papal chapel, the Card. dean Francesco
Pisani was so enraptured with it, that he exclaimed with Dante,
Paradise, Canto X.
_Render è questo voce à voce in tempra_
_Ed in dolcezza, ch' esser non può nota_
_Se non colà dove il gioir s'insempra._
to whom, with all the readiness of the bucolic shepherds, whom this
classic soil even now produces, Card. Sorbelloni, the Pope's cousin,
replied:
_Risponda dunque; O beata sorte!_
_Risponda alla divina cantilena_
_Da tutte parti la beata Corte,_
_Si ch' ogni vista ne sia pià serena._
Baini Mem. Stor. T. 1.
[Sidenote: Ceremonies at S. John Lateran's.]
The ceremonies of holy-week are performed at S. John Lateran's[128]
by the chapter of that protobasilica, and resemble for the most part
those which we have already described. On holy-saturday however, in
addition to the rites before mentioned, the font of the baptistery is
blessed by the Card. Vicar, baptism is solemnly administered there to
adults, the newly-baptised are confirmed in the church, ordination is
conferred during mass upon candidates, for the priesthood. We shall
treat briefly of these various ceremonies.
[Sidenote: Blessing of the fonti: baptistery.]
After the twelve prophecies have been recited, the Card. Vicar, (as
the representative of the Bishop of Rome) wearing a purple cope and
a mitre, goes in procession from the tribune of the basilica to the
baptistery[129]. He is preceded by acolythes bearing the paschal
candle[130], and the cross and usual lights, as well as by the
candidates for baptism and orders, and the chapter of the basilica.
In the mean time the beautiful tract, As the stag thirsts for the
fountains of water, etc. is sung[131]. His Em. then chants the prayers
appointed for the benediction of the font; he divides the water with
his hand in the form of a cross, exorcises it, touches it, signs it
three times with the sign of our redemption, and pours some of it
towards the four parts of the world, in allusion to the command of
Christ: "_Go teach all nations, baptising them_" (Matt. XXVIII). He
then dips the paschal candle three times into the water, singing, and
each time raising his voice to a higher pitch than before: "May the
power of the Holy Ghost descend upon the fulness of this font"; as
when He descended, says Gavant, "in the form of a dove at the baptism
of Christ represented by this candle plunged into the water". Then
breathing three times on the water nearly in the form of a cross "that
he may unite the Trinity with the cross" (as the same author observes)
he continues the chant, and raises the candle from the water,
alluding in the prayer to "the effect of baptism, which confers grace,
_raising_ the soul from sin to glory". (Gavant). The blessed water
is then sprinkled upon the people, and some of it is reserved to be
sprinkled in houses, etc. In order to sanctify the water still
more, the Cardinal now pours into it, in the form of a cross, oil of
catechumens and chrism; and mixes them with the water of the font,
in the name of the Father, Son, and Holy Ghost. This last ceremony
is intended to signify, according to mystical interpreters, such as
Amalarius, Honorius, Durandus, etc. "the union of Christ by baptism
with the members of the church" (Gavant). The prayers of this
benediction, most of which are sung in the tone of the _preface_ at
ferial mass, contain beautiful allusions to the mention of water in
the Old and New Testaments, as for instance: "O God, whose Spirit at
the very beginning of the world was borne upon the waters, that the
nature of water might even then conceive the power of sanctification;
O God, who washing with waters the crimes of a guilty world, didst
sign the figure of regeneration in the very out-pouring of the deluge;
may this font receive of the Holy Ghost the grace of thy only begotten
Son"[132].
[Sidenote: Baptism of adults.]
The Cæremoniale Episcoporum prescribes that infants, except in danger
of death, should not be baptised during the eight preceding days, that
they may be reserved for holy-Saturday. The beginning of the baptismal
service and the exorcisms are performed privately in the sacristy
by the parish-priest, while the prophecies are read in church[133].
After the font has been blessed, the catechumens wearing a long white
dress, and accompanied by their respective godfathers and godmothers,
approach the font, and in turn ascend. In answer to the questions of
the Cardinal (who is now vested in a white, and not a purple, cope,)
having renounced Satan and all his works and pomps, they profess
their belief in the articles of Christian faith, and their desire of
baptism[134]: then assisted by their sponsors they are baptised by
infusion in the name of the Father, Son, and Holy Ghost; they are
anointed with chrism, receive a white garment, with a charge to bear
it unspotted before the tribunal of Christ, and in fine a lighted
taper, that "when the Lord shall come to the nuptials, they may meet
him in the heavenly court unto life everlasting".
[Sidenote: Litanies and confirmation.]
The litanies are sung, while the procession returns to the church,
where the newly-baptised are confirmed in a side-chapel, and exhorted
to perseverance in virtue, by the Cardinal[135]; the litanies are
then continued, but cease while all kneeling venerate the heads of
SS. Peter and Paul shewn from above the high altar; the procession
afterwards returns to the tribune, where the mass of the day is sung,
and orders are conferred by the Cardinal-Vicar.
[Sidenote: Mass and ordination.]
The orders of priests and deacons are often mentioned in the N.
Testament: and the church, as S. Thomas observes, instituted the
inferior orders. Subdeacons are mentioned by Pope Cornelius and S.
Cyprian in the 3rd century, as well as acolythes, exorcists, and
lectors. S. Augustine and S. Gregory Nazianzen speak of _ostiarii_;
and the clerical tonsure is mentioned by S. Isidore at the beginning
of the 5th century, as a rite established before his time. Orders
are conferred by the laying on of hands and prayer, as the scripture
teaches, and also by the delivery of the instruments belonging to each
order: appropriate exhortations addressed to the candidates for the
different orders are interspersed with the prayers prescribed in the
pontifical. (On their antiquity the reader may consult Morinus de
Ordinationibus, Martene de Antiquis Eccl. Ritibus, T. 2. etc.) The
tonsure is given after the _Kyrie eleison_ of the mass, the 4 minor
orders after the _Gloria in excelsis_; subdeacons are ordained before
the epistle, which one of them repeats; deacons after the epistle
and finally priests after the first part of the tract. These last,
after the imposition of hands, receive their peculiar vestments,
viz. the stole hanging down in front, and the chasuble: their hands
are anointed with oil of catechumens, and they receive a chalice
containing wine and water, a paten with a host, and power to say
mass. (Luke XXII, 19). After offerings of candle have been made to the
ordaining Bishop, the new priests join him in saying mass[136]: and
after the newly-ordained and baptised have communicated, the priests
profess their faith by reciting the apostles' creed; they receive
power to forgive and retain sins (John XX, 22, 23), they promise
reverence and obedience to their ecclesiastical superior, and receive
the bishops blessing, who then directs that masses and prayers be
said by those whom he has ordained, and recommends himself to their
prayers. In other respects the mass is similar to that of the Papal
chapel[137]. Morcelli in his calendar in summing up the ceremonies
of this day, having mentioned the station at S. John Lateran's, the
baptism of Jews and Turks, and mass in the papal chapel, says that
at the _Gloria, tonitrus tormentorum ab Arce fiunt, Æra templorum ac
Turium sonant._
[Sidenote: Armenian Catholics:]
Having spoken of the ceremonies of the Vatican and S. John Lateran's,
we might consider our task as completed[138]. Yet one more _funzione_
attracts our countrymen on this day; and we are therefore unwilling to
bid them farewell, before it is ended. Come then to S. Biagio or to S.
Gregorio Illuminatore, to assist at the Armenian mass; and on the
road we may talk of the venerable and amiable Fathers who perform that
solemn service, and of the nature of their liturgy.
SS. Bartholomew and Thaddaeus were the first apostles of Armenia:
but it was not till the beginning of the 4th century, that the whole
country became Christian in consequence of the divine blessing, which
attended the zealous exertions of S. Gregory surnamed the Illuminator.
In the 6th century great numbers of the Armenians were infected with
the heresy of Eutyches, who denied that there were two natures in
Christ: and to this error they afterwards added some others. In the
pontificate of John XXII, about the year 328, a zealous Dominican
bishop, called Bartholomew of Bologna, went as a missionary among
them; and many of the Eutychians or Monophysites returned to the bosom
of the Catholic church. In the 16th century the Catholics were so
furiously persecuted by Zachary, a schismatical patriarch, that they
fled and took refuge in other countries. They have at present two
establishments at Rome, one of the Antonian monks at the church of
S. Gregory Illuminator, behind the colonnade of S. Peter's; and a
national _ospizio_ at S. Biagio in strada Giulia.
[Sidenote: their liturgy.]
"The Armenians," says Palmer "have only one liturgy, which is written
in the ancient Armenian language, and has been used by them from time
immemorial. The whole groundwork and order of the Armenian liturgy
coincides with the Cæsarean, as used in the time of Basil. This
liturgy has, like most others, received many additions in the course
of ages. There are several prayers extracted from the liturgy of
Chrysostom, and actually ascribed to him" Vol. 1, Liturgy of Armenia.
"The liturgy of Basil can be traced with tolerable certainty to the
4th century. Striking as are some of the features, in which it differs
from that of Antioch, it is nevertheless evidently a superstructure
raised on that basis: the composition of both is the same, i.e. the
parts, which they have in common, follow in the same order. The same
may be said of the Constantinopolitan liturgy, commonly attributed to
S. Chrysostom, of that of the Armenian church, and of the florid and
verbose composition in use among the Nestorians of Mesopotamia. So
that the liturgy of Antioch, commonly attributed to S. James, appears
to be the basis of all the oriental liturgies". Tracts for the Times,
N. 63. The author then proceeds to state the grounds of the belief
that the liturgies of Antioch, Alexandria, Rome and Gaul were of
Apostolic origin; concluding thus "It may perhaps be said without
exaggeration, that next to the holy scriptures they possess the
greatest claims on our veneration and study". Padre Avedichian
observes in his preface to the Armenian liturgy, that it was probably
compiled by John _Mandagunense_, an Armenian patriarch of the fifth
century.
[Sidenote: Armenian high-mass.]