Page:Encyclopædia Britannica, Ninth Edition, v. 14.djvu/731

 LITURGY 707 the vigils of Christmas and Epiphany, and St Basil s Day, when the liturgy of St Basil is used ; and in Lent (except Sundays and Saturdays and Lady Day), when the liturgy of the pre-sanctified is used. This group, like all the purely Eastern liturgies, is marked by an absence of flexibility as to number and shape of prefaces, collects, &c. Its special feature, if we may adopt a recently employed canon of differentiation, is the position of the great intercession for quick and dead, for rulers in church and state, for the sick, for travellers, for the fruits of the earth, &c., after the consecration of the elements has been completed by the invocation of the Holy Spirit (C. E. Hammond, Lit. Eastern and Western, pp. 26-29). GROUP II. St Mark, Egyptian, Alexandria. This group includes the Greek liturgies of St Mark, St Basil, and St Gregory ; the Coptic liturgies of St Cyril, St Basil, and St Gregory; the Ethiopic liturgy known as the &quot;Canon Universalis &quot; or &quot; Liturgy of all the Apostles,&quot; together with sixteen other subordinate Ethiopic liturgies. They are distinguished by the position of the great intercession in the middle of the preface, as well as by the prominent part assigned throughout to the deacon. GROUP III. St Admis, East Syrian, Edessa. There are three extant liturgies belonging to this group, now exclusively used by Nestorian Christians, those of SS. Adieus and Maris, Theodore of Mopsuestia, and Nesto- rius ; the titles of three lost liturgies have been preserved, those of Narses, Barsumas, and Diodorus of Tarsus. The liturgy of the Christians of St Thomas, on the Malabar coast of India, formerly belonged to this group, but it was almost completely assimilated to the Roman liturgy by Portuguese Jesuits at the synod of Diamper in 1599. The characteristic of this group is the position of the great intercession in the middle of the consecration, between the words of institution (or, to speak more accurately, the place where the words of institution must have occurred) and the invocation. GROUP IV. StJohn, Hispano-Gallican, Ephesus. This group of Latin liturgies, which once prevailed very widely in western Europe, has been almost universally superseded by the liturgy of the Church of Rome. Where it survives it has been either partially or almost completely assimilated to the Roman pattern. It prevailed once throughout Spain, France, part of northern Italy, and Great Britain and Ireland, in forms of which a detailed account is appended. The term &quot; Ephesine &quot; has been applied to this family of liturgies, chiefly by modern English liturgiologists, to denote a theory as to their origin which, although upheld by other than English writers, must be regarded rather as a possible hypothesis than a proved fact (Leslie, Pref. to Mozar. Missal, sect. 25 ; Bickell, Messe und Pascha, p. 10). The many traces of Eastern influence in their composition, and the close connexion which is known to have existed at a very early period between the churches of Lyons and of western Asia Minor, have suggested the theory that the latter country must have been the birth place of this class of liturgies. The names of the apostle St John and of Ephesus his place of residence have been pressed into service as further particularizations of the same theory. The special feature of these liturgies is the position of the great intercession after the offertory, before the com mencement of the preface and canon. The chief traces of Oriental affinity lie in the follow ing points: (1) the various proclamations made by the deacon, including that of &quot;Silentium facite&quot; before the epistle (Migne, torn. Ixxxv. p. 534) ; (2) the presence of a third lesson, preceding the epistle, taken from the Old Testament ; (3) the occasional presence of &quot; preces,&quot; a series of short intercessions resembling the Greek &quot; Ektene,&quot; or deacon s litany ; (4) the position of the kiss of peace at an early point in the service, before the canon, instead of the Roman position after consecration ; (5) the exclamation &quot; sancta sanctis &quot; occurring in the Mozarabic rite, the counterpart of the Eastern TO. ayia TO?S dyi ots ; (6) traces of the presence of the &quot; Epiklesis,&quot; that is to say, the invocation of the Holy Spirit, in its Eastern position, after the words of institution, as in the collect styled the Post- pridie in the Mozarabic service for the second Sunday after Epiphany: &quot; We beseech thee that thou wouldest sanctify this oblation with the permixture of Thy Spirit, and con form it with full transformation into the Body and Blood of our Lord Jesus Christ.&quot; On the other hand, the great variableness of its parts, and its immense number of proper prefaces, ally it to the Western family of liturgies. We now proceed to give a more detailed account of the chief liturgies of the Hispano-Gallican group. 1. The Mozarabic Liturgy. This was the national liturgy of the Spanish Church till the close of the llth century, when the Roman liturgy was forced upon it. Its use, however, lingered on, till in the 16th century Cardinal Ximenes, anxious to prevent its becoming quite obsolete, had its books restored and printed, and founded a college of priests at Toledo to perpetuate its use. It survives now only in that and one other church in Spain, and even there not without certain Roman modifications of its original text and ritual. Its date and origin, like the date and origin of all exist ing liturgies, are uncertain, and enveloped in the mists of antiquity. It is evidently not derived from the Roman liturgy. Its whole structure, and every separate detail, disprove such a parentage, and therefore it is strange to find St Isidore of Seville (Lib. de Eccles. Offic., i. 15) attributing it to St Peter. No proof is adduced, and the only value which can be placed upon such an unsupported assertion is that it shows that a very high and even apos tolic antiquity was claimed for it. A theory, originating with Pinius, that it may have been brought by the Goths from Constantinople when they invaded Spain, is as im probable as it is unproven. It may have been derived from Gaul. The Gallican liturgy stood to it in the relation of twin-sister, if it could not claim that of mother. The resemblance was so great that, when Charles the Bald (843-877) wished to gain some idea of the character of the already obsolete Gallican rite, he sent to Toledo for some Spanish priests to perform mass according to the Mozarabic rite in his presence. But there is no record of the conversion of Spain by Gallican missionaries. Christi anity existed in Spain from the earliest times. Probably St Paul travelled there (Rom. xv. 24-28). It may be at least conjectured that its liturgy was Pauline rather than Petrine or Johannine. 2. Gallican Liturgy. THs was the ancient and national liturgy of France till the commencement of the 9th century, when it was suppressed by order of Charlemagne, who directed the Roman missal to be everywhere substituted in its place. All traces of it seemed for some time to havu been lost, until three Gallican sacramentaries were dis covered and published by Thomasius in 1680, under the titles of Missale Gothicum, Missale Gallicum, and Missale Francorum, and a fourth was discovered and published by Mabillon in 1687, under the title of Sacramentariiim Bobbiense. Fragmentary discoveries have been made since then. Mono discovered fragments of eleven Gallican masses, and published them at Carlsruhe in 1850. Other fragments from the library of St Gall have been published by Bunsen (Anal. Ante-Nic., iii. 263-66), and from the Ambrosian library at Milan by Cardinal Mai (Scrip. Vet. Vat. Coll., iii. 2, 247). More of this MS. is being pre pared for publication by Dr Ceriani. A single page was