PRO PACE POPULORUM ET REGUM.

Versiculus. Dominus virtutem populo suo dabit : Dominus benedicet populo suo in pace.

Oratio. Pacem præstare digneris omnibus omnipotens Deus : qui regnas in sæcula sæculorum. R. Amen.

PRO BLASPHEMANTIBUS.

Versiculus. Domine misericordia tua in sæculum: opera manuum tuarum ne despicias.

Oratio. Domine Deus virtutum ne statuas illis hoc in peccatum : qui regnas in sæcula sæculorum. Amen.

PRO IMPIIS.

Versiculus. Judica illos Deus, decidant a cogitationibus suis; secundum multitudinem impietatum eorum expelle eos, quoniam irritaverunt te Domine.

Oratio. Confundantur illi qui confidunt in se : et non nos Domine qui confidimus in te: qui regnas in sæcula sæculorum. . Amen.

PRO ITER FACIENTIBUS.

Versiculus. O Domine salvum fac: O Domine bene prosperare. Oratio. Prosperitatem itineris præsta tuis famulis ; qui regnas in sæcula sæculorum. R. Amen.

PRO REDEUNTIBUS.

Versiculus. Confiteantur tibi, Domine, omnia opera tua, et sancti tui confiteantur tibi.

Oratio. Tibi gratias agunt animæ nostræ pro innumeris beneficiis tuis, Domine : qui regnas in sæcula sæculorum. . Amen.

PRO ELEEMOSYNAS FACIENTIBUS.

Versiculus. Dispersit, dedit pauperibus; justitia ejus manet in sæculum sæculi; cornu ejus exaltabitur in gloria.

Oratio. Eleemosynas facientibus in hoc mundo retribue Domine in regno tuo sancto: qui regnas in sæcula sæculorum. . Amen.

PRO INFIRMIS.

Versiculus. Et clamaverunt ad Dominum cum tribularentur: et de necessitatibus eorum liberavit eos.

Oratio. Tribue Domine tuis famulis sanitatem mentis et corporis: qui regnas in sæcula sæculorum. R. Amen.

PRO CAPTIVIS [?]

Versiculus 1. Exsurge Domine, adjuva nos; et redime nos propter nomen tuum.

Versiculus 2. Adjutorium nostrum in nomine Domini.

Oratio. Salvare nos digneris per invocationem sancti tui nominis: qui regnas in sæcula sæculorum. . Amen.

DE MARTYRIBUS.

Antiphona [petenda infra ex Antiphonis]. Hi sunt qui venerunt ex magna tribulatione et laverunt stolas suas et candidas eas fecerunt in sanguine Agni. (§ 102.)

Oratio. Deus qui sanctis et electis tuis coronam martyrii præstitisti, te oramus Domine ut eorum meritis obtineamus veniam qui tantam gloriam non meremur: qui regnas in sæcula sæculorum. R. Amen.

PRO TRIBULANTIBUS.

Versiculus 1. Ad te Domine clamabo, Deus meus ne sileas a me. Versiculus 2. Dominus virtutum nobiscum susceptor noster Deus Jacob.

Oratio. Adjutor noster Deus Jacob, miserere nobis Domine : qui regnas in sæcula sæculorum. R. Amen.

COLLECTIO COMPLETORIA [?]

Sanctus in sanctis, Agnus immaculatus, gloriosus in cœlis, mirabilis in terris, præsta nobis Domine secundum magnam misericordiam tuam Deus quæ te petimus et oramus: qui regnas in sæcula sæculorum. R. Amen.

After this follow another prayer de Martyribus and a versicle and prayer, pro pœnitentibus (apparently). These are very possibly added by way of Appendix to be used in their proper place-viz. before the Collectio Completoria; or this position (after the Collectio Completoria) may be the true position of the commemoration of the Martyrs, and the Collect given above (with the Antiphon) may be out of its right position.

These Intercessions appear to us of very great interest, not only for their intrinsic devotional beauty, but because they seem to indicate a possible solution of a liturgical problem, viz. the origin of the ordinary Preces which followed the Lord's Prayer at the Day-Hours on ferias, according to the Sarum and most other Breviaries. It is generally understood that the only Prayer used in the old Roman office was the Lord's Prayer, which was replaced in later times on Sundays and festivals by the Collect for the day. On ferias the Lord's Prayer maintained its original position, but the Preces which follow it have the appearance of a rite introduced from some other source; and the contrast between the ferial and festival prayers seems to indicate a compromise between two rival customs. The separate versicles of the Preces form undoubtedly a series of Intercessions; these have now usually neither titles nor separate Collects, but the former of these seem to be preserved 'in solution' in (probably older) forms

of the Preces, such as that to be found in the Sarum Litany, where (after Pater Noster) we find the following Preces :

Ostende nobis Domine misericordiam tuam. Et salutare tuum da nobis.

Et veniat super nos misericordia tua Domine. Salutare tuum secundum eloquium tuum.

Peccavimus cum patribus nostris. Injuste egimus, iniquitatem

fecimus.

Domine non secundum peccata nostra facias nobis. Neque secundum iniquitates nostras retribuas nobis.

Oremus pro omni gradu Ecclesiæ. Sacerdotes tui induantur justitiam, et sancti tui exultent.

Pro fratribus et sororibus nostris. Salvos fac servos tuos et ancillas tuas Deus meus sperantes in te.

Pro cuncto populo Christiano. Salvum fac populum tuum Domine, et benedic hereditati tuæ ; et rege eos et extolle illos usque in

æternum.

Domine fiat pax in virtute tua. Et abundantia in turribus tuis.1

Here are a few titles similar to those in the Antiphonary of Bangor, and two more-pro peccatis nostris, and pro pace populorum-seem to be eloquently suggested by their appropriate versicles. Is it too great a stretch of imagination to see underlying the existing Preces an original form of intercession similar to those of Bangor (though probably not identical with them), from which the short Collects have been dropped and afterwards the Biddings, until the whole has been reduced to versicles—each of which is now split into a '(half-) Versicle and Response.' The oldest remaining form of the ordinary Preces is extant (we believe) in a monastic MS. (v. Martène, De Antiquis Monachorum Ritibus, lib. i. c. 3); and there would be nothing intrinsically impossible in the supposition that such devotional elements as Preces were introduced into the (so called) secular Breviary from a monastic source-the old Roman tradition still securing their omission on Sundays and festivals.

Again, if this hypothesis should appear a probable account of the origin of the Preces, the Sarum Litany-form given above may perhaps throw back a reflected light upon the Bangor Intercessions, suggesting that the titles of these Intercessions-pro Sacerdotibus, pro Fraternitate, &c., are not merely titles, but biddings, pronounced by the officiant, in which case the first (which we were forced to supply conjecturally) should be read Oremus pro peccatis nostris.

1 Breviarium ad usum insignis ecclesiæ Sarum, Fasciculus II.— Proctor and Wordsworth (Cambridge, 1879), col. 253 sq.

We have thus endeavoured to discover the use and purpose of most of the various elements of this venerable servicebook. We have not space to say anything about the Hymns, the use of which, indeed, needs hardly any elucidation. Besides the Preces, the book (which cannot properly be called an Antiphoner), contains a Hymnale, Orationale, Antiphonale—all in miniature, if we may say so. Were the meagre representations of these liturgical books intended to serve for all the year round in lieu of better? Had the monks of Bangor nothing more for their daily services in the way of a Proprium de Tempore and a Proprium Sanctorum? It seems likely enough that they would be ill provided with such, according to mediæval ideas; but the meagreness of the representatives of these in the Bangor Antiphoner is more than poverty: it is absolute destitution. Is it possible that the book was not intended for use in the monastic home, but was designed in slender proportions for use by brethren of the monastery when travelling? We cannot expect to solve the many and difficult problems suggested by this monument of Celtic piety within the limits of a Review. It will be sufficient for us if we may be able to point out something of the deep interest which clings around its venerable pages. For a thousand years it has lain unused, its chant silenced, its psalmody forgotten: it has been dumb so long that it can no longer tell us of the Divine Service of the monks of Bangor, and the famous 'Course' of Comgall and Columban. Now and again (as we bid it speak), we may catch stray glimpses of the meaning of its 'language quaint and olden,' and may venture to interpret some few of its unintelligible accents by means of remaining monuments of ages long ago. Yet the day of discovery is not past. Lost children of the pen' have come back to us from the earliest Christian centuries, appearing unlooked for in undreamt-of spots can we hope that amid the wreckage of lost literature which the sea of time may cast up on the shores of the future, there may be found a second volume that shall tell us something more of the elder monasteries of the West, and of their ancient services of day and night?

ART. VI.-JUDAISM IN FICTION.

The Children of the Ghetto. By I. ZANGWILL. (London, 1892.) The Jew. By J. I. KRASZEWSKI. Translated from the Polish by LINDA DA KOWALEWSKA. (London, 1893.)

THE image of Judaism as reflected in literature has been as varied as its reality. What figures can be more unlike than those of the Jew's daughter of the old ballad and of Rebecca in Ivanhoe, of Nathan the Wise and of Fagin, of Shylock and of Sidonia, of Mordecai in Daniel Deronda, and of Mr. and Mrs. Henry Goldsmith in the Children of the Ghetto? And if we come to Jews in real life, Spinoza, Heine, Lord Beaconsfield, the founder of the Rothschild family, and a crowd of others of both sexes that might be named, the characteristics of the individual are so marked that they seem at first sight to obliterate those of the race. This, however, is not the case. Just as an Irishman is always an Irishman, so (or, indeed, in a much higher degree) a Jew is always a Jew. He is greater and less than other men, with gifts above the average, a singular kind of self-respect which is compatible with acts of incredible shabbiness; of generosity and benevolence mingled with a great capacity for revengeful cruelty; above all, he is stubborn, tenacious, and in earnest (though at the same time with a light, mocking, satirical vein) to an unparalleled degree; he possesses a remarkable gift for business, side by side with peculiar susceptibility to art. His genius is unapproachably lofty, his daily dealings sometimes incredibly low. He might be called, even more truly than Lord Bacon,

'The wisest, greatest, meanest of mankind.'

Nor does it seem as if Judaism were likely to become a less important factor in society as time goes on. The Jewish race, far from showing any signs of diminishing, still seems, as it did in the days of the Pharaohs, to multiply with a fertility which the author of the Pentateuch expressed by a word suggestive of the prolific fishy tribes. In the capital cities of continental Europe, as well as in London, society is in the hands of the Jews to a greater extent than its members often realize. Ample evidence of this may be found in the second work on our list, which we regret space will not allow us to notice fully, but which paints in vivid colours the important part played by Jews on the Continent, especially in Poland.

1 Gen. xlviii. 16; Exod. i. 7.