A.

I.

Actio (Rom.). The Canon of the Mass. The title Infra actionem is commonly prefixed to the paragraph Communicantes (p. 328). Infra and intra appear to have been used almost interchangeably in early ecclesiastical writers. [Bona, de Reb. Liturg., lib. ii. c. xi. § 1, note 3, ed. Sala.] Alb. An ecclesiastical vestment, which seems to have been at first universally of linen, as it still is in the Western Church. The corresponding vestment in the East is the Stoicharion (σTOIXÁplov, q.v.). It also seems to have been more full and flowing in early times than it afterwards became. In its normal form it is a long, close-fitting, linen vestment, with tight sleeves, confined at the waist by a girdle: and it is worn under all the other vestments, except the amice. Alia oratio (Moz.). The second prayer, i. e. that which follows the oratio missae, in the Mozarabic Liturgy, in the part answering to the beginning of the Missa Fidelium. Alleluia. The special liturgical use of this exclamation of praise seems to be connected with the Gospel. It is true that in the

Greek Liturgies (S. James, S. Mark, and S. Chrysostom) it is also found in connexion with the Great Entrance, forming the conclusion of the Cherubic Hymn; but this is over and above its

chief use. In the Liturgies of Group I and of the Roman family, and in S. Mark's, it was sung before the Gospel: in the Mozarabic, and therefore probably in the Gallican (though of this we cannot be absolutely certain), it was sung after it. In the Coptic Liturgies however, and in the Ethiopic, the Tersanctus is found before and after the Gospel respectively in place of the Alleluia; and in the Eastern Syrian Group other hymns of praise hold the same place.

There were different customs too as to the seasons when it should be sung. In some churches its use was confined to the great festal season between Easter and Pentecost: in others it was sung all the year round, except during Lent.

Ambo, a raised desk, or pulpit, from which the Lections, and sometimes other parts of the service, were read or chanted. Amice (amictus). A square piece of linen worn upon the neck and shoulders, put on before all the other vestments.

Anaphora. The more solemn por. tion of the Liturgy, the central point of which is the Great Oblation. It commences with the words 'Sursum Corda,' or their equivalents, which occur in all Liturgies, and includes the rest of the service to the end. In the sacrificial language of the LXX. προσφέρειν is used of the offerer bringing the victim to present before the altar, ἀναφέρειν is used of the Priest offering up the selected portion upon the altar (see for instance Lev. ii. 14, 16; iii. 1, 5).

Anba (Copt.). i.q. Abba, Father; the title given to a Bishop. Antidoron. In the Greek Church what remains of the five Oblates, after the portions intended for consecration have been cut out and placed on the Paten (see pp. 84-88), is distributed to the people. This hallowed, though unconsecrated, bread is called the Antidoron. A similar custom seems to have prevailed in France and Spain, and to exist still in the Armenian and Coptic Churches. Antiphona. In its most familiar meaning this name is given to the verse which is said at the beginning and end of Psalms and Canticles in the Daily Offices, and which serves to give them a special significance appropriate to particular days or seasons. In reference to the Eucharistic Liturgies however it has either a general meaning equivalent to anthem,' or a special meaning applying to the Introit. A notion of alternate singing, or of repetition, is involved in the word. The Roman Introit consists of a verse (often called specially the Introit'), followed by a verse of a Psalm and the Gloria Patri, after which the first verse is repeated (cf. p. 292).

The Greek ἀντίφωνον, three of which together, having each an appropriate prayer (see pp. 92, 93), answer to the Roman Introit,

consists of several versicles with a constant response interpolated (see under ἀντίφωνον).

[For further information see Smith's Dict. of Christian Antiquities, s.v.; and Dissert. I. on The Psalms as employed in the Offices of the Church' in Neale's Commentary on the Psalms, vol. i. P. 34.] Antiphonarium. (a) The book containing the parts of the mass sung by the choir, i. e. Introits, Offertories, etc.; another name for which was the Gradual.' (B) The book containing the Antiphons of the Daily Offices, and the Responsories; which was also called Cantatorium.' Apertio aurium. The ceremony of touching the ears and eyes of a Candidate for Baptism, pronouncing at the same time the word Ephphatha. In preparation for this, some days before, a formal instruction on the Gospels was publicly given: the old form of which may be seen in the Gelasian Sacramentary. [Muratori, de Lit. Romana, col. 537-] Apologia (Sacerdotis). The Confession of the Priest. Apostolus. The Epistle (in the

Liturgy). Sometimes also the book containing the Epistles. Apparitio. The Epiphany, or manifestation of the Lord Jesus Christ. Ark (Eth.). It seems uncertain exactly what this vessel is. Renaudot says (vol. i. p. 498), vas majus aliquod,

'Fortasse

...

quo discus et calix contineretur.' Rodwell, in his translation of the Liturgy (p. 4, note o), says that the Ethiopic word is the same as is used in Heb. ix. 4 of the pot in which the manna was preserved. It is here to be understood' (he proceeds) of the vessel in which the bread intended for consecration is placed, together probably with the paten.' May it be a vessel for the Reserved Sacrament?

Audientes (see under ἀκροώμενοι).