places himself close to the right hand of the celebrant. He will, if neceffary, pass behind the celebrant to his left hand to turn over the leaves of the Miffal. 173. At the Prayer of Humble Accefs, the deacon will kneel on the edge of the footpace at the right of the celebrant, rifing again with him. 174. At the confecration of the bread, the deacon will stand on his own step,d bowing down profoundly till after the Elevation. After the celebrant has replaced the Hoft, and adored, the deacon will step forward to cover the ciborium,e and uncover the chalice.f After the confecration and elevation of the chalice, the deacon covers it again with the pall. He adores with the celebrant, inclining as he inclines. 175. He remains on his own step, as before, with his arms croffed on his breast, bending flightly forward, and “inclining" when the celebrant "inclines" until the communion of the people.h 176. The deacon will genuflect i before he takes the chalice from the priest to communicate the people, and also as foon as he has given it back into the hands of the priest.k 177. At the Lord's Prayer and following Collect, the deacon will stand on his own step immediately behind the celebrant. At the intonation of the Gloria in excelfis, he will genuflect and go up to the right of the celebrant, the fub-deacon going to the left. He will stand there till the end of the Gloria, bowing and figning himself with the celebrant. 178. At the end of the Gloria, the deacon will incline with the celebrant, and at once kneel on the edge of the footpace for the Bleffing. 179. After the Bleffing, the celebrant inclines towards the Bleffed Sacrament, and as he raises himself the deacon will rife from his knees and remain standing where he is, inclining reverently, while the celebrant confumes what remains of the Bleffed Sacrament. When the priest comes to the epiftle fide of the altar for the ablutions, the deacon See No. 20, note u; and No. 134, note u. d Diaconus et fubdiaconus fuis gradibus ordinate se teneant."-Regiftrum Ofmundi, § xciii. • All Roman authorities. f This is the Roman rule, and the Regiftrum Ofmundi orders the deacon to affift the celebrant with the corporals which are reprefented by the pall; "diaconus ei a dextro affiftat eique in corporalibus fuftinendis fubminiftret."-Reg. Ofm. § xciii. 8 All Roman authorities; and cf. the Registrum Osmundi. h In the Regiftrum Ofmundi the deacon is directed to move when neceffary from his own step and assist "in corporalibus fuftinendis"; but, as this book affumes that the celebrant will use the modern ftiff pall, he does not really require any affistance in uncovering or covering the chalice, and it has been thought better to omit all directions for the deacon at this point, together with the whole of the ritual connected with the paten. The "Pax" is also omitted, but on this fee No. 446. i See No. 444. k Whether or not it is desirable altogether to leave hold of the chalice when communicating people from it, must depend a good deal upon its fize and shape, whether it is very full, &c., but under all circumstances it is most defirable that communicants should guide it to their lips with their own hands. Alfo fee No. 284. goes up on to the footpace in the centre of the altar to fold up the corporals.1 180. The deacon standing in the centre of the altar will fold up the corporal and "fair linen cloth" and put them into the burse, while the celebrant at his right is performing the ablutions. He will then receive the filk chalice veilm from the second candle-bearer, and unfold it in readiness to cover the chalice as soon as the celebrant has wiped it. When he has covered the paten and chalice with the filk veil, and placed the burfe containing the corporals on the top, he gives the whole to the fub-deacon to be taken out by the clerk, and stepping back from the altar allows the celebrant to pass in front of him to the centre. 181. The deacon stands on the footpace at the right of the celebrant while he fays the prayer, “O most Holy Trinity" (page 36); he signs himself, and turns to come down the steps, with the celebrant. The deacon will turn by the left before descending the steps, and arrived at the bottom will turn by the right to face the altar again. Standing at the bottom of the steps, facing the altar on the right of the celebrant, he receives from the boat-bearer the celebrant's biretta, which he presents to him; he then receives his own, bows with the celebrant, and turning by the left follows the fub-deacon out to the facrifty. He puts on his biretta as he passes out of quire. 182. In the facrifty the deacon places himself at the right of the celebrant, and takes off his biretta while the celebrant says the prayer with the choir. After this he will take off his maniple, and then assist the priest to unvest before he unvests himself.p ARTICLE VI. THE OFFICE OF CELEBRANT AT HIGH MASS. § 1. General Directions. HE celebrant will vest in cassock, amice, alb, girdle, and a stole THE girdle, faying meanwhile to himself the Hymn, "Come, Holy Ghost, our fouls infpire." Over all he wears a cope a during the proceffion. After the proceffion he puts on a maniple, and exchanges the cope for a chafuble. 1 "Diaconus interim corporalia complicet.”—Missale Sarum, p. 628. m Le Vavaffeur, under "Office des Acolytes." n Le Vavasseur, vol. ii. p. 472. "Tous les auteurs."-Ibid. "Cum cappâ fericâ."-Proceffionale Sarum. • Ibid. The maniple is not worn in proceffion according to the Roman rule, and the Sarum Proceffional (fee No. 435) appears to exclude its ufe. Some of the old French rites did allow it to be worn in proceffion. 184. All the affistant ministers and choir being vested, candles lighted, and everything ready, the celebrant, vefted in cope, receives his biretta from the deacon, and after faying a collect with the choir covers himself and goes by the most direct way to the front of the high altar in the midst of the quire. § 2. From the Proceffion to the Offertory. 185. The celebrant uncovers on entering quire,t and puts on his biretta again as he defcends into the nave. Standing "in the midst of the quire," u about the eastern end of the stalls, he will bow to the altar together with the deacon on his right hand, and fub-deacon on his left. (He then proceeds to blefs the water if it has not been already blessed. See No. 432.) 186. At bleffing the incenfe the celebrant ftands in the midft, and turning to the deacon who, standing at his right hand, is putting incenfe into the cenfer, bleffes it in the following manner: Deacon, "Bid a bleffing." Celebrant, "The Lord be with you." Deacon, "And with thy spirit." Celebrant, "By Him be this incenfe blessed in whose honour it is burnt, in the Name of the Father, and of the Son, and of the Holy Amen." The celebrant makes the sign of the cross over the Ghoft. cenfer. 187. During the proceffion the celebrant walks alone, about four feetz behind the deacon, with his hands joined before his breast. 188. On the return of the proceffion the celebrant will take off his biretta as he re-enters the quire, and, carrying it in front of him, will follow the deacon into the facrifty, bowing as he passes the high altar.a In the facrifty the deacon and fub-deacon take off the cope from the celebrant, who then puts on his chasuble and maniple, and commences to say to himself the Antiphon and 43rd Pfalm, "I will go unto the altar of God. Ps. Give fentence with me, O God," &c., as at p. 5. He will have already faid the hymn, "Come, Holy Ghoft." b 189. During the Introit which the choir are finging in church, the s Baldefchi. t See No. 107, note l. "In medio prefbyterii. . . . ad gradum chori, fiat benedictio falis et aquæ." MS. Miffal in poffeffion of the Editor. Also Miffal in English, p. xlix. x All Roman authorities. "Poft diaconum eat facerdos."--Proceffionale Sarum, A.D. 1530; and MS. Miffal. "Trois ou quatre pas."-Le Vavaffeur. And very short steps indeed are neceffary, as only fo can a rolling motion be avoided. a Manuel des Cérémonies de Paris. b"Dum facerdos induit fe facris veftibus, dicat hymnum."-Miffale Sarum, p. 577. After this hymn and the collect attached, is the rubric, "Deinde fequatur antiphona, Introibo," as if one followed the other immediately. De Vert, in his Explication des Cérémonies de l'Eglife, vol. iii. p. 2, ed. 1713, fays that at Coûtance, Lifieux, Bayeux, and feveral other places, the Pfalm Judica is faid "avant que de prendre la chafuble; à Tours, à Salisbury, &c., en la prenant." He mentions many French dioceses in which the 43rd Pfalm was faid in the sacrifty or 66 en marchant à l'autel." Officio miffæ inchoato, cum poft Officium Gloria Patri incipitur, tunc accedunt miniftri."-Miffale Sarum, p. 582. The Officium is the Introit. The Antiphon to the Pfalm was repeated before the Gloria Patri, and again a third time after it. While C 66 celebrant, with hands joined, follows the deacond to the altar while finishing the 43rd Pfalm with the Gloria Patri and the Antiphon. He continues: "Kyrie eleifon, Chrifte eleifon, Kyrie eleifon, Our Father," &c., "Hail Mary," &c. He takes off his biretta as he enters the quire, and gives it to the deacon on his right. 190. He stands at the foot of the altar-steps,f with the deacon on his right and sub-deacon on his left. They all bow together towards the altar, and the celebrant, with hands joined, fays aloud (i.e. just loud enough for the deacon and sub-deacon to hear), “Lead us not into temptation." The deacon and sub-deacon respond, “But deliver us from evil." Celebrant, "Confess unto the Lord, for He is gracious.” Deacon and fub-deacon, "And His mercy endureth for ever." Then, inclining flightly, the celebrant fays, "I confefs to God," &c. h The celebrant remains inclined till the deacon and fub-deacon have faid, "God Almighty have mercy upon you," &c., and they in turn remain inclined till after the Absolution. At the words "my fault" in the Confeffion, the breast is ftruck with the right hand “without affectation and without noise." i 191. When the celebrant says, “Receive the kiss of peace,” &c., he may flightly open and raise his hands as he turns first to the deacon, then to the sub-deacon.k This, both words and action, is omitted in Maffes for the dead, and on Thursday, Friday, and Saturday in Holy Week.1 192. The celebrant then goes up to the altar, and standing on the footpace in the midft, with inclined body and joined hands, fays filently,m "Let us pray. Take away from us, we beseech Thee, O Lord, all our iniquities, that we may be worthy to enter into the Holy of Holies with pure minds, through Christ our Lord." Here he will kiss the altar in the midst, with hands resting upon it, and then make the sign of the cross as he continues," in the Name of the Father, and of the Son, and of the Holy Ghost. Amen." the choir were still singing the Introit and the ninefold Kyrie, the priest, after cenfing the altar, faid Introit and Kyrie privately at the epiftle side. The Introit (Officium) was variable, and is not to be confused with the 43rd Pfalm, which has been fometimes wrongly described as the Introit, whereas it was part of the priest's private preparation faid in the facrifty, or on the way to the altar as described above. "Exinde diaconus, post eum facerdos.”—Missale Sarum, p. 582. "Le Micrologue vers l'an 1090 dit auffi que le Prêtre étant habillé va à l'autel en difant Introibo."-Le Brun, Explication de la Meffe, vol. iii. p. 111, ed. 1726. "Accedat facerdos cum fuis miniftris ad gradum altaris.”. Miffale Sarum, P. 579. g "Diacono affiftente a dextris et fubdiacono a finiftris."-Ibid. "Confiteor Deo, beatæ Mariæ, omnibus fanctis, et vobis, quod peccavi nimis cogitatione, locutione, et opere, meâ culpâ; precor fanctam Mariam omnes Sanctos Dei, et vos, orare pro me."-Miffale Sarum. "Sans affectation et fans bruit."-Le Vavaffeur, vol. i. p. 257. The modern custom often is to place the hands outside the shoulders, and incline flightly towards him to whom the kifs of peace is given. Miffale Sarum, p. 580. m "Tacita voce, inclinatoque corpore et junctis manibus.”—Ibid. n Ibid. 193. The celebrant then receives the book of the Gospels from the fub-deacon on his left. He himself opens the book,p kiffes it, closes it again, and returns it to the sub-deacon. He then at once turns a little to the right, where the deacon is about to put incenfe into the cenfer. 194. The celebrant bleffes the incense in the form described (No. 186), and receiving the cenfer from the deacon cenfes the altar-cross and the altar, faying two verfes and a half of Pfalm cxli., a word or two with each wave of the cenfer (fee plate, Fig. 6). The Roman Cæremoniale Epifcoporum prescribes that these waves of the cenfer are all to be "fimple," not "double fwings." 195. The celebrant gives up the cenfer to the deacon at the epistle corner of the altar, and remaining there facing fouth, with hands joined, is cenfed by the deacon, which done,s he turns to the altar, and commences the "Our Father" at once, or as foon as the choir have finished the Introit. 196. The celebrant will fay the "Our Father" and Collect for Purity in an audible voice; ftanding about half-way between the midst of the altar and the fouth end,t he will face due east, and the lower edge of the book-desk for the Miffal should be parallel with the front of the altar. 197. To fay the Commandments he will turn by the right, and stand with joined hands in the fame place, facing weft. He turns again by the right fo as to complete the circle when the last Kyrie is ended. If the celebrant here fays, in accordance with ancient custom, "The Lord be with you," he will fay it towards the weft before turning back to the altar, and while saying it will flightly extend, and again join, his hands. 198. It would be in accordance with ancient custom to say "Let us pray" before the Collect of the day, but not again before any third or subfequent Collect.u The collects are said extenfis manibus. These ended, W The rubric certainly might imply that the celebrant did not kifs the Gospels till after the cenfing (fee No. 195, note s), but fuch a practice would appear to be not known to Durandus, who mentions that in fome churches the book was kiffed after, instead of before, the kiffing of the altar, but diftinctly says (lib. iv. cap. x. i.), "Poft datum ofculum, epifcopus feu facerdos accipiens de manu diaconi turibulum," &c. "Subdiaconus librum Evangelii, qui clausus portabatur, offert episcopo, vel facerdoti; ille vero ad altare perveniens, illum aperit, ad infinuandum illud quod in Apocal. defcribitur, quod nemo dignus eft aperire librum .... nifi Leo de tribu Juda, clavis David." "Libro vero aperto illum ofculatur a parte sinistra, ad defignandum," &c. -Durandus, lib. iv. cap. ix. 2. .... a The altar-crofs is not mentioned in the Sarum Miffal, nor is there any detailed explanation of how the cenfing of the altar is to be performed, though the rubric "primo in dextera, fecundo in finistra parte, et interim in medio" (Missale Sarum, p. 581) agrees with the Roman directions as to the altar itself. At Vefpers the cenfing is ordered to begin with the crofs, or at least in the midft; "incenfet altare primo in medio, deinde in dextra parte, post in finiftra."-Registrum Ofmundi, § xxv. "Ab ipfo diacono ipfe facerdos thurificetur."-Miffale Sarum, p. 581. r S "Poftea Textum deofculetur."-Ibid. Apparently the celebrant here kiffed the Gofpel-book again, like as it was kiffed by each of the canons in his stall in quire directly after he had been censed, all of which is omitted in this book. t See No. 443. "Iterum dicat facerdos Oremus, ut supra."-Miffale Sarum, p. 3. w Extended before the breast in fuch a manner that the palms may face each other, the elbows touching the fides, and the fingers united and extended, but not |