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the Scriptural litanv is omitted, and the old Loreto text appears with tho title: "Letanie che si cantano nella Santa Casa di Loreto o^i Sabbato et feste delle Madonna''. In a new edition (1580) of Angelita's book, the Scriptural litany is restored but relegated to a secondary position^ though included under the title clear that for a time both litanies were in use at Loreto. But in subsequent editions of Angelita's manual, and in other manuals of devotion, the Scrip- tural litany is printed with the bare title "Litamse ex S. Scriptura depromptffi", until the seventeenth century wnen it disappears altogether. Meanwhile, thanks to Angelita's manuals, the Loreto text was introduced elsewhere, and even reached Rome, when Sixtus V. who had entertained a singular devotion for Loreto, by the Bull "Reddituri" of 11 July, 1587,
 * Altre letanie che si cantano '\ etc. From this it is

faVe formal approval to it, as to the litany of the Holy ^ame of Jesus, and recommended preachers every- where to propagate its use among the faithful.

On the stren^h hf this impulse given to the Litany of Loreto, certain ascetical writers oegan to publish a

rftt number of litanies in honour of the Saviour, the Virgin, and the saints, often ill-advised and con- taining expressions theologically incorrect, so that Pope Clement VIII had promulgated (6 Sept., 1601) a severe decree of the Holy Oflfice, which, while up- holding the litanies contamed in the litur^cal books as well as the Litany of Loreto, prohibited the publica- tion of new litanies, or use of those already published in public worship, without the approbation oi the Con- gregation of Rites.

At Rome the Litany of Loreto was introduced into the Basilica of S. Maria Maggiore by Cardinal Fran- cesco Toledo in 1597; and Paul V, in 1613, ordered it to be sung in that church, morning and evening, on Saturdays and on vigils and feasts of the Madonna. As a result of this example the Loreto Litany began to be used, and is still lai^ely used, in all the churches of Rome. The Dominicans, at their general chapter held at Bologna in 1615, ordered it to be recited in all the convents of their order after the Office on Satur- days at the end of the customary "Salve Regina". Before this they had caused the invocation ''Regina sacratissimi rosarii'' to be inserted in the litany, and it appears in print for the first time in a Dominican Breviary dated 1614, as has been pointed out by Father Walsh, O.P., in "The Tablet'\ 24 Oct., 1908. Although by decree of 1631, and by Bull of Alexander VII (1664), it was strictly forbidden to make any additions to the litanies, another decree of the Congre- gation of Rites, dated 1675, permitted the Confrater- nity of the Rosarjr to add the invocation "Regina sacratissimi rosarii", and this was prescribed for the whole Church by Leo XIII (24 Dec., 1883). By de- cree of 22 April, 1903, the same pope added the invoca- tion "Mater boni consilii", which, under the form of "Mater veri consilii*', was contained in the Marian litany used for centuries in S. Mark's, Venice, as indi- cated above. In 1766 Clement XIII granted Spain the privilege o{ adding after " Mater intemerata' the invocation "Mater immaculata", which is still cus- tomary in Spain, notwithstanding the addition of "Regina sine labe oriRinali concepta". This last in- vocation was originalfy granted oy Pius IX to the Bishop of Mechlin in 1946, and, after the definition of the Immaculate Conception (1854), the congregation by various rescripts authorized many dioceses to make a like addition, so that in a short time it became the universal practice. For these various decrees of the Congregation of Rites, see Sauren, 27-29: 71-78.

De SAim. L« Litanie lauretane in Civitth Cfattoliea (Dec.,
 * 996-April. 1897): ibid. (Nov., 18Q9). 456-62; ibid, (Dcm;..

1899), 637-38; published in book form: Db Santi, Le Litanie laurelane (Borne. 1897); French tr. Boudinhon. Les Litanie* de la Saints. Vurgr (Paris, 1900); Germ. tr. NOrpbl, Die laure- imniaehe Litanei (Paderbom. 1900); Vooel, De eccleeiit Re- eanat. et Lauret., 1 (Recanati, 1859), 315-30; Sauren, Die taunUmieche IManei (Kempten, 1895); Sxckxnq, Twm liianien

dn- n. Maagd in De KaihoUck (Leyden. 1900), 329-36; QaSB. Daa A Uer der lauretaniechen Litanei in Straeeburifer DideemnMaU (1901), 264-68; Paulds, Die Einfahrung der lauretaniaehen Litanei in Deutachland dureh den aeiwen Caniaitu in Zeiiseh. far kath. theol. (1902), 571-83; Waubh, Reffina SaeraHaeimi RoaarH in The Tablet (24 Oct., 1908), 656; De Santi, Per la Horia ddU Litanie lauretane in CtviUii CaUolica (Nov., 1909), 302-13.

Angelo De Santi.

Litany of the Holy Name, an old and popular

form of prayer in honour of the Name of Jesus. The author is not known. Probably Binterim (DenkwQr- digkeiten, IV, I, 597) is correct in ascribing it to the celebrated preachers of the Holy Name, Saints Ber- nardine of Siena and John Capistran, at the beginning of the fifteenth century. At the request of the Car- melites, Pope Sixtus V (1686-90) granted an indul- gence of 300 days for its recitation (Samson, "Die Allerheiligen Litanei", Paderbom, 1894, 14). Thou^ this was an implied recognition of the litany, reouests made in 1640, 1642, and 1662, for formal approval were rejected. In 1862 Pius IX approved one of the for- mularies in use, and attached an indulgence of 300 days for the faithful of the dioceses whose bishops had made special application. Leo XIII (16 Jan., 1886) extended the privilege to the entire world (Beringer, " Die Ablasse'S Paderbom, 1900, 142).

This litany is arranged on the plan of the Litanv of Loreto, and begins with the invocation of the Holy Trinity. The first part enumerates a list of praises referring to Jesus as (jod and as man. Rememoering the blessing bestowed on Peter's confession (MatUi., xvi, 16), we call Jesus, "Son of the Living God". " Splendour of the Father ' *^ and " Brightness of Eternal Light" (the true light, which cnlighteneth every man that Cometh into this world — John, i, 9). He is the "King of Glory" (Ps. xxiii, 10), the '^Sun of Justice, rising for them that fear the name of the Lord " C^d., iv, 2). But, lest this splendour and glory maice us fear, we turn to Jesus in His humanity^ and appeal to him as "Son of the Virgin Mary", and, as such, "ami- able" and "admirable"; and, though annihilating Himself in taking the form of a servant (Phil., ii, 7), He is still the " mighty God", " Father of the world to come", "Angel of the great counsel" (Is., ix, 6). Again, though "most powerful", he has become for us "most patient" (led as a sheep to the slaughter — Acts, viii, 32), "most obedient" (even to the death of the cross — Phil., ii, 8)^ "meek and humble of hesart" (Matth., xi, 29). He is the "Lover of chastity" and "Lover of us", blessing the clean of heart (Matth., v, 8), and proving His love for us by giving His life to procure that peace which the angels announced (Luke, li, 14) and hfe everlasting, whence He is "God of peace" and " Author of life". During His sojourn on earth He was, and is to-day, " Model of virtues" and " zealous for souls", " our God " and " our refuge" ; He is " Father of the poor" and " Treasure of the faithful", the " Good Shepherd" Who lays down His life for His sheep (John, x, 11) ; He is the *^Tme Light", " Eternal Wisdom". "Infinite Goodness", "our Way and our Life" (John, xiv, 6); He is the "Joy of Angeb" and "King of Patriarchs". Through Him all nave ob- tained the knowledge and strength to accomplish God's designs, for He is "Master of Apostles", "Tea- cher of Evangelist*", "Strength of Martyrs", "Light of Confessors", " Punty of Virgins", and "Crown of all Saints". After again calling for mercy and the grant- ing of our prayers, we, in the second part of the litany, beg Jesus to deliver us from all evil tnat would keep us from the attainment of our last end, from sin and the wrath of God, the snares of the devil and the spirit of uncleanness, from eternal death and the ne^^eet of His inspirations. We adjure Him by the mystery of His holy Incarnation, His nativity and infancy, Hia most Divine life and labours. His agony and Paanoii. His Cross and dereliction. His languor. His Death ana burial, His Resurrection and Ascension, His loyt and Glory. (Where sanctioned by the biibop, toe Invo-