the Church of England might address it, and not to the hallowed Elements as God. Were such passages much stronger than they are, we could not infer that they favoured the Roman theory; for they could not describe or enjoin a greater reverence than is shown to the Elements before their consecration. The true sense of the earlier Greek Church is shown in a remarkable manner by the short prayer which immediately precedes the Elevation in S. Basil and S. Chrysostom: "Give ear, O Lord Jesus Christ, our God, from Thy holy habitation, and from the throne of the glory of Thy kingdom, and come to sanctify us, Thou that sittest above with the Father, and art present invisibly with us here; and by Thy mighty hand vouchsafe to impart to us of Thy undefiled Body and precious Blood, and through us to all Thy people." This is not a prayer to Christ on the Altar, but to Christ in heaven. In the Armenian2 it comes a little space after the Elevation. There is a corresponding prayer in S. Mark3 and S. James' also addressed to our Lord in heaven :-"O holy Lord, who restest in the Holy Places,"

etc.

In the seventeenth century, however, the Greek Church became formally responsible for the same high worship of the Elements as is practised in the Roman. In the Confessio Orthodoxa, sanctioned in 1643, we are taught that "since the substance of the bread is changed into the substance of the holy Body, and the substance of the wine into the substance of the precious Blood; therefore we ought to honour and adore the holy Eucharist as our Saviour Jesus Himself." The Confession of Doritheus, adopted by the Council of Jerusalem 1672, is more explicit:-"The Body and Blood of the Lord in the Sacrament of the Eucharist ought to be superlatively honoured and worshipped with latria. For the worship of the Holy Trinity and of the Body and Blood of the Lord is the same."

6

The proclamation of the Priest," Holy Things for the holy," is in the most ancient Liturgies answered' by the people. S. Mark:-" One holy Father, one holy Son, one holy Spirit; In the unity of the Holy Spirit. Amen." The common Greek rite:-"One holy, one Lord, Jesus Christ; to the

1 Goar, pp. 81, 174.

2 Neale's Introd. p. 642.

3 Renaud. tom. i. p. 161. 4 Assem. tom. v. p. 53; Liturg. PP. p. 33. 6 Pars i. Q. lvi.; Kimmel, Monum. P. i. p. 126.

Decr. xvii.; Kimmel, p. 460.

In the Coptic the Response is misplaced, and precedes the Sancta. Renaud. tom. i. p. 23.

8 Renaud. tom. i. p. 161.

9 Goar, p. 81.

glory of God the Father;" to which S. James1 adds, "to whom be glory for ever and ever." The Clementine :2" One holy, one Lord, one Jesus Christ, to the glory of God the Father, blessed for ever. Amen. Glory to God in the Highest, and on earth peace, good-will towards men. Hosanna to the Son of David. Blessed is He who cometh in the name of the Lord; God, the Lord; and hath appeared to us. Hosanna in the highest." The Greek Alexandrine :3"Lord have mercy (thrice). One holy Father, one holy Son, one holy Ghost. Amen." The Ethiopian follows this, only omitting the Kyries. In the Coptic this response is lost, but may be traced in two sentences said by the Priest; one when, after the Sancta Sanctis, he dips the Bread in the Chalice, and another after the Confession and the veiling "Blessed be the Lord Jesus Christ, the Son of God, and the Holy Ghost. Amen." "All honour, glory, and worship are due to the Holy Trinity, Father, Son, and Holy Ghost." The common Syrian form is longer:-" One holy Father, one holy Son, one holy Ghost. Blessed be the name of the Lord, who is One in heaven and in earth. To Him be glory for ever. Glory be to the Father, and to the Son, and to the Holy Ghost, who sanctifieth all things, and purifieth all things." The Nestorian here only departs from its primitive original by the addition of the Gloria:-"One holy Father, one holy Son, one holy Spirit. Glory be to the Father, and to the Son, and to the Holy Ghost, for ever and ever. Amen." The Armenian :-" One only is holy, One only is the Lord Jesus Christ, to the honour of God the Father." Then the Deacon says, "Sir, give the blessing. Priest. Blessed be the holy Father, the true God. Choir. Amen. D. Sir, give, etc. Pr. Blessed be the holy Son, the true God. Ch. Amen. D. Sir, give, etc. Pr. Blessed be the Holy Ghost, the true God. Ch. Amen. D. Sir, give, etc. Pr. Blessing and glory be to the Father, the Son, and the Holy Ghost, now and for ever, and world without end. Ch. Amen. The Father is holy, the Son is holy, the Spirit

1 Assem. tom. v. p. 53; Lit. PP. p. 34.

2 Const. Apost. L. viii. c. xiii.; Cotel. tom. i. p. 404. 3 Renaud, tom. i. pp. 82, 122.

5 Ibid. pp. 23, 4.

4 Ibid. p. 520.

Ibid. tom. ii. p. 40. It is sometimes omitted in these Liturgies (see pp. 174, 295, etc.), but probably only by a clerical error, as we find the Sancta Sanctis left out, even when the Unus Pater is inserted, e.g. pp. 131, 259. S. Basil, p. 561, is peculiar.

7 Ibid. tom. ii. p. 595. Similarly the Malabar; Raulin, p. 325. 8 Neale's Introd. p. 638.

2

is holy. Blessing be to the Father, the Son, and the Holy Ghost, now and for ever, world without end. Amen." I have given the Armenian form at length, because I think that its manifold triplicity may help us to identify with this primitive doxology after the Sancta Sanctis, the Trecanum of the old Gallican Church, which, as described by Germanus (who alone mentions it), must have been a canticle similarly arranged in honour of the Holy Trinity. In the kindred Mozarabic an Anthem (ad accedentes) (which serves also for the Communio) immediately follows the Benediction; and it is after his account of the Benediction that Germanus1 goes on at once to describe the Trecanum :-" But the Trecanum, which is chanted, is a sign of the Catholic faith, proceeding from a belief in the Trinity. For as the first rolls in the second [an allusion, apparently, to the mode of singing it], the second in the third, and again the third in the second, and the second in the first; so the Father in the Son [etc.], embrace the mystery of the Trinity: [to wit] the Father in the Son, the Son in the Holy Ghost, the Holy Ghost in the Son, and again the Son in the Father." An example from the Mozarabic (though it must be remembered that the perfect similarity of construction is only probable) may perhaps suggest to some musical reader the explanation of the obscure language of Germanus. The following is the Antiphona ad accedentes for Palm Sunday 5-"Remember us, O Lord, when Thou shalt come in Thy Kingdom. V. Blessed are the poor in spirit, for theirs is the kingdom of heaven. P. Remember. R. Rejoice and be exceeding glad, for great is your reward in heaven. P. Remember. V. Glory and honour be to the Father, and to the Son, and to the Holy Ghost, for ever. Amen. P. Remember." This Gloria is common to all the old Spanish Antiphons.

SECTION IX. The Egyptian Confession.

In the Egyptian and Ethiopian Liturgies the Sancta Sanctis and "One holy Father" are followed by a "Con

1 Expositio, in Martene, L. i. c. iv. Art. xii. Ord. i. tom. i. p. 168. 2 The Latin is very corrupt throughout:-" Trecanum vero quod psalletur [psallitur] signum est Catholicæ fidei de Trinitatis credulitate procedere [procedens]. Sic[ut] enim prima in secunda," etc.

3 Rotatur. This word, which I do not understand, may perhaps furnish a clew to the symbolical manner in which the Trecanum was sung. 4 Trecanum. "Intelligo versus," says Ducange in v., "qui ita nuncupantur a ternario eorum numero et ratione cantus."

5 Leslie, p. 154.

Renaud. tom. i. pp. 23, 36, 83, 123, 520.

fession" of the Real Presence. It consists of three parts, all of a different antiquity. "The Priest [still holding portions of the consecrated Bread] says the Confession. The holy Body and precious Blood of Jesus Christ, the Son of our God. Amen. The People. Amen. The holy and precious Body and true Blood of Jesus Christ, the Son of our God. Amen." So far this Confession is still said in Greek, in the Coptic Liturgies,1 a mark of great antiquity. It clearly originates in the words addressed to the Clergy at their Communion in S. Mark,2 viz.," The holy Body," "The precious Blood of our Lord, and God, and Saviour." Next follows a clause of later date, which the Copts say in their own tongue" The Body and Blood of Immanuel, our God, this is in very deed. Amen." This appears to have been added as a protest against an inference drawn from the doctrine of Nestorius. The second addition is of some length, and is remarkable for asserting the Monophysite heresy :-"I believe, I believe, I believe and confess to the last breath of life, that this is the life-giving Body, which Thou, O Christ our God, didst take from the holy Mary, the Lady of us all, the Mother of God, the pure, and didst make that one thing with Thy Divinity," etc. There is an analogous but less striking form in the Syrian Ordo Communis,5 to be said by the Priest before the solemn Fraction, "while the Body is upon his hands:"-" Thou art Christ our God, who on the top of Golgotha at Jerusalem wast pierced in Thy side for us. Thou art the Lamb of God that takest away the sins of the world. Do Thou spare our offences and forgive our sins, and set us at Thy right hand." In the Greek Liturgy, the Priest, when about to communicate, "takes the holy Bread, bowing his head before the Sacred Table, and prays thus, I believe, O Lord, and confess, that Thou art the Christ, the Son of the living God, who camest into the world to save sinners, of whom I am chief," etc. There is no corresponding formula in the Nestorian or Armenian Liturgies.

In the common Greek Liturgy, and in S. Basil, the Response, "One holy, one Lord," etc., is followed immediately by an Anthem called the Koinonikon, of which we shall have to speak in Ch. ix. Sect. xviii., aud that by the

1 Renaud. tom. i. p. 272. 4 Ibid. p. 36.

2 Ibid. p. 162.

5 Ibid. tom. ii. p. 22.

3 Ibid. p. 272. Goar, p. 82.

Fraction and Commixture, and these by a rite peculiar to the Greek Church. "The Deacon, taking boiling water, says to the Priest, Sir, bless this holy heat (Cow). And the Priest blesses it, saying, Blessed be the fervour of Thy Saints alway, now and for ever, and to endless ages. Amen. But the Deacon pours it into the holy Cup cross-wise, saying, The fervour of faith, full of the Holy Ghost. Amen. And this he does thrice."1 As it was the custom of the Greeks on ordinary occasions2 to add hot water to their wine immediately before drinking it, it is possible, though very improbable, that they may also have done so at the Celebration from the first, or at least from a very early period, as a matter of course, without any thought of its effect on the rite. There is some reason to think that at Rome itself, while the Greek element prevailed, hot water was thus used at the Agapæ, and if so, perhaps at the Eucharist, which was originally connected with them. In the Catacombs of that city a wall painting of a Love-feast has been discovered, with the semiGreek inscriptions, Irene, da calda[m], over a figure representing Peace, and Agape, Misce mi, over another representing Love. Le Brun sees an allusion to the practice in the reply of the Armenian Patriarch whom the Emperor Maurice invited to Constantinople at the end of the sixth century:"May I never cross the river Azat, or eat bread baked in an oven, or drink hot."5 It seems more probable however, that he referred to different modes of preparing common food in the two countries. The doubtful inferences that may be drawn from these two facts ought to weigh little, I think, against the absence of all plain and direct mention of the hot mixture for nearly eight hundred years after Christ. The first who does speak of it as an established practice is Nicephorus of C. P., A.D. 806:-"The Presbyter is not to celebrate without hot water, except in great necessity, and if hot water cannot anywhere be found." Balsamon, about

1 Goar, pp. 81, 175.

2 See before, Part 1. Ch. xii. Sect. x. p. 392.

3 Aringhi, Roma Subterranea, L. iv. c. xiv. tom. ii. p. 119.

4 Diss. vi. Art. iv. note 29, tome iv. p. 413.

5 Narratio de Rebus Armeniæ, in the Græco-Lat. PP. Biblioth. Novum Auctarium, by Combefis, tomus Historicus, p. 282; Par. 1648.

6 Synod. Can. xiii. Cotel. Monum. Græc. tom. iii. p. 446.

7 Comm. in Can. xxxii.; Conc. Trull. Pand. Bever. tom. i. p. 193. He says that a question arose about it at a Council, and that the Greeks persuaded the Iberians to adopt their custom. He does not say when or where the Council was held. In the first edition, not having observed the testimony of Nicephorus, I said that Balsamon was the first who made any certain reference to this rite.