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rifle to numerous derived forms. The Roman Rite is thought by Duchesne to be connected with Alexan- dria, the Gallican with Antioch (Ormnes du Culte, p. 54). But, from what has been said, it seems more correct to connect the Roman Rite with that of An- tioch. Besides its derivation from the •type repre- sented by the Litux^ of the Apostolic Constitutions ^ere are reasons for supposing a further influence of the Liturgy of St. James at Rome (see Canon of THE Mabb, and Drews, "Zur Entstehungsgesch. des Kanons in der rOmischen Messe", TQbingen, 1902). The Gallican Rite is certainly S3rrian in its origin. There are also very striking parallels between Antioch and Alexandria, m spite of their different arrange- ments. It may well oe, then, that all four rites are to be considered #8 modifications of that most an- cient use, best preserved at Antioch; so we should reduce Duchesne's two sources to one, and restore to a great extent Probst's theory of one original rite — that of the "Apostolic Constitutions".

In any case the old Roman Rite is not exactly that now used. Our Roman Missal has received consider- able additions from Gallican sources. The original rite was simpler, more austere, had practically no ritual beyond the most necessary actions (see Bishop, " The Genius of the Roman Rite" in"' Essays on Cere- monial", edited by Vernon Staley, London, 1904, pp. 283-307). It may be said that our present Roman lituiigy contains all the old nucleus, has lost nothing, but has additional Gallican elements. The original rite may be in part deduced from references to it as early as the fiftn century (" Letters of Gelasius I " in Thiel, "Epistolse Rom. Pontificum", I, cdlxxxvi, "Innocent I to Decennius of Eugubiiun", written in 416, in P. L., XX, 651; Pseudo-Ambrose, *'Dc Sacn^ mentis", IV, 5, etc.); it is represented by the Leonine and Gelasian "Sacramentaries", and by the old part of the Gregorian book (see Liturqical Books). The Roman Rite was used throughout Central and South- em Italy. The African use was a variant of that of Rome ^see Cabrol, " Dictionnaire d'arch^ologie chr^ tienne, s. v. Afrique, Liturgie postnic^nne). In the West, however, the principle that rite should follow patriarchate did not obtain till about the eighth cen- tury. The pope was Patriarch of all Western (Latin) Europe, yet the greater part of the West did not use the Roman Rite. The North of Italy whose centre was Milan, Gaul, Germanjr, Spain, Britain, and Ire- land had their own Lituigies. These Liturgies are all modifications of a common type; thcv may all be classed together as formis of what is known as the Gallican Rite. Where did that rite come from? It is obviously Eastern in its origin: its whole construc- tion has the most remarkable conformity to the An- tiochene type, a conformity extending in many parts to the actual text (compare the Milanese litany of intercession quoted by Duchesne, "Origines du Culte". p. 189, with the corresponding litany in the Antiocnene Liturgy* Brightman, pp. 44-5). It used to be said that the Gallican Rite came from Ephesus, broujdit by the founders of the Church of Lyons, and f romXiVons spread throughout North- Western Europe. This weory cannot be maintained. It was not brought to the West till its parent rite was fully developed, had alreeuly evolvca a complicated cere- monial, such as is inconceivable at the time when the Church of Lyons was founded (second century). It must have been imported about the fourth century, at which time Lyons had lost all importance. Mgr Duchesne therefore suggests Milan as the centre from which it radiated, and the Cappadocian Bishop of IGlan, Auxentius (355-74), as the man who introduced this Eastern Rite to the West (Origines du Culte, 86-^). In spreading over Western Europe the rite naturally was modined in various Churches. When we speak of the Gallican Rite we mean a type of 9Hiti^ rather than a stereotyped service.

The Milanese Rite still exists, though in the course of time it has become considerably romanized. For Gaul we have the description in two letters of St. Germanus of Paris (d. 576), used by Duchesne "Gri- gines du Culte", ch. vii: La Messe Gallicane. Original text in P. L., LXXIIL Spain kept the Gallican Rite longest; the Mozarabic Liturgy still used at Toledo and Salamanca represents the Spanish use. The Brit- ish and Irish Liturgies, of which not much is known, were apparently Gallican too (see F. E. Warren, "The Liturgy and Ritual of the Celtic Church", Oxford, 1881; Bfiumer, "Das Stowe Missale" in the "Inns- bruck Zeitschrift fUr kath. theol.", 1892; and Bannis- ter, "Journal of Theoloeical Studies", Oct., 1903). From Lindisf ome the Gallican Use spread among the Northern English converted by Irisn monks in the sixth and seventh centuries.

V. The Dkrived Litubgies. — ^From these four types — of Antioch, Alexandria, Rome, and the so- called Gallican Rite — aU liturgies still used are de- rived. This does not mean that the actual liturgies we still have under those names are the parents; once more we must conceive the sources as vaguer, they are rather types subject always to local mocuhcation, but represented to us now in one form, such as. for in- stance, the Greek St. James or the Greek St. Mark Litur^. The Antiochene type, apparentlv the most archaic, has been also the most prolific of daughter liturgies. Antioch first absorbed the Rite of Jerusa- lem (St. James), itself derived from the primitive Antiochene use shown in the ''Apostolic Constitutions" (see Jerusalem, Liturgt of). In this form it was used throughout the patriarchate till about the thir- teenth century (see Antiochene Liturgy). A local modification was the Use of Cappadocia. About the fourth century the great Byzantme Rite was derived from this (see CJonstantinople, Rite op). The Ar- menian Rite is derived from an early stage of that of Byzantium. The Nestorian Rite is also Antiochene in its origin, whether derived directly from Antioch, or Edessa, or from Byzantium at an early stage. The Liturgy of Malabar is Nestorian. The Maronite Use is that of Antioch considerably romanized. The other Eastern parent rite, of Alexandria, produced the numerous Coptic Liturgies and those of the daughter Church of Abyssinia.

In the West the later history of the Liturgy is that of the gradual supplanting of the Gallican by the Roman, which, however, became considerably gal- licanized in the process. Since about the sixth oenr tury conformity ^ith Rome becomes an ideal in most Western Churches. The old Roman use is repre- sented by the " Gelasian Sacramentary ". This book came to Gaul in the sixth century, possibly by way of Aries and through the influence of St. CsBsarius of Aries (d. 542-cf. B&umer, "Ueber das sogen. Sacram. Gelas." in the " Ilistor. Jahrbuch der GSrres- Gesellschaft", 1893,241-301). It then spread throu^- out Gaul and received Gallican modifications. In some parts it completely supplanted the old Gallican books. Charles the Great (768-814) was anxious for uniform- ity throughout his kingdom in the Roman use only. He therefore procured from Pope Adrian I (772-795) a copy of the "Roman Sacramentary ' ' . The book sent by the pope was a later form of the Roman Rite (the " Sacramentarium Gregorianum' ' ). Charles imposed this book on all the clergy of his kingdom. But it was not easy to carry out his orders. The people were attached to their own customs. So someone (possi- bly Alcuin — cf. B&umer, loc. cit.) added to Adrian's book a supplement containing selections from both the older Grelasian book and the original Gallican sources. This composition became then the service- book of the Prankish Kingdom and eventually, as we shall see, the Liturgy of the whole Roman Churoh.

In Spain Bishop Profuturus of Braga wrote in 538 to Pope Vigilius (537-55) asking his advice about