The solemn Mass, celebrated by the Pope.

It is but seldom that the holy father of the Catholic church celebrates mass, but when he condescends to do so, it is attended with many ceremonies; but there are different masses celebrated by the popes; an account of which we shall endeavour to lay before the reader; and first, of that which is more common on particular festivals, and generally performed in the chapel belonging to his holiness in the Vatican.

The pope approaches the altar, dressed in his pontifical robes, with a cardinal deacon to take off his mitre, and an auditor of the rota to receive it. On the right hand stands another cardinal deacon, who takes off his hat, and while the holy father is at prayer, the cardinal who says mass approaches and reads the confession. The cardinal deacons on the right and left of his holiness, extend the strings of his mitre. And both of them as they lead the pope to his throne, hold up part of his robe. Every time his holiness lifts up his eyes in a praying posture the cardinal deacon on his left hand holds up part of his robe; but when he lifts up his hands, then the cardinal deacon on the right assists the other. The pope first pays his respects to the crucifix, on the altar, and then to the cardinal who is to officiate. All the cardinals present being in their respective places, they repeat a short prayer upon their knees, and then rising up continue standing till the whole body of the people have assembled in the chapel, and his holiness is seated on his throne. The cardinals salute the pope with a low bow, but the people kneel, in order to receive his benediction, which he never fails to give them.

His holiness being thus seated on his throne, the cardinals rise up from their respective seats, and go, with their cowls trailing after them, to salute the altar, which they consider as the throne of Jesus Christ. In the next place they salute the pope as his vicar, and kiss his hand. In their retreat down the steps of the altar, they salute the pope a second time, and after that, all the princes and foreign am

These are some of the ceremonies observed in the church of Rome; but we shall now describe them more particularly. After the Agnus Dei is sung, his holiness goes to the throne, and the cardinaldeacon of the gospel stands in such a manner on the epistle side of the altar with his hands closed together, that he not only sees the sacrament, but the pope also going to his throne. When the pope is seated, the deacon takes the consecrated host upon the paten, covered with a veil; and turning to the people, elevates it three times successively viz. in the middle, and at each end of the altar. After that he gives it to the sub-deacon, who carries it to his holiness. In the mean time, the same deacon takes the chalice in which is the consecrated wine, and having elevated it three times, as he did the host before, carries it to the pope, who adores Jesus Christ in both kinds, as soon as they are presented to him; which he performs by rising up and bowing his body.

When the deacon and sub-deacon are come close to him, they place themselves, one at his right hand, and the other at his left. His holiness takes the large host which is upon the paten, and communicates; putting it into his mouth with his own hand: he then gives two small ones to the deacon and sub-deacon, who kneel and kiss his hand before they receive them. The deacon continues still to hold the chalice, till the assistant cardinal-bishop, dressed in his robes, comes up to the pontifical throne, where the pope's vestry keeper presents him with a golden pipe, one end whereof he dips into the chalice, and his holiness at the same time lays his hand on the other. hand on the other. He then inclines his head a little, in order to touch it with his lips, sucks up some part of the consecrated wine, leaving the rest to the deacon, who carries the chalice to the altar, and there sucks up some of the remaining wine, leaving the rest to the sub-deacon, who drinks it without the pipe, as also that which is poured out for the ablution of the chalice.

In the mean time the pope gives the kiss of peace to all the cardinals, ambassadors, princes, and prelates, and sometimes to private persons who are desirous of receiving it from him; after which he returns to the altar, and finishes the usual solemnities.

There is another solemn mass observed at Rome

on

on Christmas day, when the pope officiates; and of his we shall give the following description:

His holiness walks to the church, preceded by all the cardinals, princes, and prelates, wearing white mitres. The incense-bearer, with seven officers called acolytes, each with a wax taper in his hand, walks before the cross-bearer; and a clerk of the chamber before the incense-beater, who holds a sword lifted up, with a cap upon it, which represents the irresistible power of the episcopal sword, which Christ's vicar inherits from the apostle St. Paul, in order to set Christians free from the bondage of the devil. The persons who compose the remainder of the procession are the same with those who walk on all similar occasions; but should the emperor happen to be at Rome at this time, he is obliged to carry the train of the pope's mantle: two cardinals hold up the other end of it, and his holiness walks in the most stately and majestic manner, under a canopy supported by eight gentlemen of the first rank; nay, if the sons of kings were present at this solemn procession, they could at most but walk with the first cardinal-priest: so tenacious is the church of Rome of what she considers her privileges.

When the pope goes into the church, he passes on to a chapel, where he changes his robes, and then sits down. The cardinals bow to him, and kiss the skirts of his robes on the right side; then come the other prelates in order, and kneeling before him, kiss his right knee, whilst the Latin and Greek deacons, who assist his holiness, stand in readiness at the altar: after some anthems are sung, a vestry keeper puts on the arms of the Latin subdeacon a small napkin, containing the pope's stockings and his sandals. The sub-deacon carries altogether to the pope, with his hands held up to his eyes, and the acolytes follow and stand round the pope, whilst the sub-deacon and a gentleman of the privy chamber, get under his holiness's robe, to put on his stockings and his sandals.

It

While the sub-deacon is putting them on, the assistant bishops who are present at the ceremony, hold before his holiness a book and a wax taper, and the pope, with his assistant deacons, sing an anthem and a psalm in the most devout manner. is remarkable, that whenever the pope says mass, the assistant sub-deacons take off and put on his mitre at least a dozen times. A bishop kneels down with the mass book spread open on his head, that his holiness may read the offices for the day, and an

four noblemen of the first rank wait upon this ser vant of the servants of God, as he stiles himself; and princes, kings, and even the emperor must submit to this, if during the ceremony they should happen to be at Rome. Whilst the ceremony is performing, the people kneel, but the prelates stand up bareheaded.

The pope having washed the deacon and subdeacon, is assisted by them in pulling off his robes and putting on others, all which he devoutly kisses. The pontifical ring is put on his finger, and his holiness thus equipped, and followed by two auditors holding up his robes, proceeds to the first step of the altar, where he repeats the confession. The three youngest cardinals advance to kiss the holy father's mouth and breast, and while he receives their compliments, the sub-deacon, who stands behind him, puts his hands on his shoulders to support him; all which ceremonies are considered by the people, as essentially necessary to salvation; so true is the ancient saying, "that men may be led to believe any thing, while the eyes of the understanding are deceived."

The gospel deacon perfumes the pope, and the pope does the same to the altar, after which his holiness gives the censer to the gospel-deacon, and going towards the middle of the altar, receives the kisses of the two gospel-deacons and of the assistant-" deacons. In the next place he reads the introit, or entrance, with the Kyrie eleison out of the mass book, which the assistant bishop holds on his head instead of a desk. His holiness being seated, they lay the consecrated apron on his knees, and when he rises up they take it away. The Latin and Greek

sub-deacons sing the epistles in their respective languages, which being finished, the two sub-deacons, with the master of the ceremonies, kiss the feet of the holy father, who reads the epistle and gradual in his turn. There is nothing particular in this till the end of the creed, unless that seven acolytes, who each carry a lighted taper, surround the holy father, while he walks to read the gospel.

After the creed his holiness washes his hands again, and a vestry keeper brings out the chalice with the paten, on which there is a small gold spoon. The sub-deacon covers the whole with a cloth of gold, and lays them on the altar on the epistle side, after they have been first well wiped.

Then the Latin deacon takes three hosts and lays them in proper order upon the paten, where they wait for his holiness, whose mitre is put on, and

bolds in the other a lighted taper; when the pope is seated again and presented with water to wash him,

No. 10.

hands again after the offertory. As soon as he has done, washing, his ring is given him again, he goes

up

up to the altar, the Latin gospel-deacon takes off his mitre, and two cardinal bishops, assistants to his holiness, set the mass-book on the altar on the gospel side. One of the assistant bishops informs the pope what he is to say, and with his finger points where he is to read. Of the three hosts which are unconsecrated, the Latin gospel-deacon takes one, with which he touches the other two, and then gives it to the vestry keeper to eat. He takes a second and touches the chalice and paten with it, and then gives it to the same vestry keeper, who eats it as he did the former, and also takes the wine and water which should be made use of for the mass. The third host the pope takes and consecrates, and this part of the ceremony being over, his holiness bestows his indulgencies among the people; who receive them in the same sacred manner as if they had come from heaven.

The Masses for the Dead.

It has often been taken notice of, that of all the sources of wealth to the Romish church, 'none comes up to, much less equals, that of masses for the dead. It is natural for people of all ranks to wish happiness to attend the souls of their departed friends and relations; and Roman catholics being persuaded that their priests have a sovereign power to release the souls of the deceased from purgatory, we need not be surprised that the people, who are kept in a state of ignorance by designing men, should lay down their most valuable treasures at their feet. Every parish priest has his fees for saying masses for the dead, and these fees are exacted according to the circumstances of the survivors, but as in substance the words are the same, though in particular instances differing in some ceremonies; we shall here confine ourselves to an account of the most solemn, namely, that which is performed by the bishop for some extraordinary persons.

This being a ceremony of a melancholy nature, all the decorations are removed from the altar, and six yellow wax candles are left burning, with a cross in the middle Two other wax tapers give light to the Credence, a place where the creed is concealed, and this is covered with a yellow table cloth, without any other ornaments than what are absolutely necessary, such as a mass book, a holy water pot, a sprinkler, and a black cloth for absolution. The acolytes spread a black cloth upon the altar, and the bishop officiates in black robes. As soon as mass is over, the bishop puts on a new set

of black robes, and all the books are covered with black. The bishop has no crosier in his hand, no gloves on, nor sandals to his feet. The sub-deacons are not allowed to kiss each other, for kisses on all such occasions are absolutely forbidden. They do not cross themselves, nor is the altar perfumed, as on other occasions. All these parts of the ceremony being over, the bishop orders the deacons to grant a certain number of indulgencies to those who will pray for the dead; and this is considered as one of the fundamental articles of religion in the Romish church.

The sermon follows, and the pulpit is hung with black, and if it be a particular mass for any private family remarkable for their qualities, virtues, and honours, a flattering panegyric is delivered, in which the orator displays, as far as he is able, all the powers of rhetoric; and endeavours to add new graces to the old worn-out encomiums, which in the early ages of the world were the result of eloquence, and which flattery and dissimulation will never suffer to grow out of fashion, much less to die.

On such occasions, a temporary chapel is erected in the middle, or conspicuous part of the church, or near the monument of his ancestors. If the deceased is a priest, his head is turned towards the altar; but if a layman, his feet. The sermon being over, they proceed to the absolution of the deceas ed; which is done in the following manner: part of the gospel of St. John being read, the person who officiates, with the deacon and sub-deacon, return to the middle of the altar, from whence, after a profound bow, they go to the epistle side. When the sub-deacon comes to the bottom of the steps, he takes up the cross, and he and the deacon go together to the temporary chapel, where the corpse of the deceased lie. The incense-bearer, and he who carries the holy water, walk first: the sub-deacon follows, between the two torch-bearers, with the cross; and after them come the choir, with yellow tapers in their hands. The person who officiates, with the deacon on his left hand, walks last, and no one except himself is covered, unless they go out of the church, and then they are all covered. Being arrived at the temporary chapel, the persons bearing the incense and holy water, place themselves at the end of the coffin fronting the altar, but somewhat to the left side, and behind the person who officiates, who has the deacon on his right hand.

The sub-deacon who carries the cross, stands at the other end towards the gospel side, and when they are all placed, the person who officiates uncovers himself, and taking the ritual out of the dea

con's

When a bishop dies, the ceremonies observed in saying mass for the repose of his soul are more pompous than what we have already mentioned. The body is brought into the temporary chapel, in the same manner as already described, and four bishops place themselves at the four sides. The youngest goes to the right of the deceased's feet, the second to the left, towards his head, the third to the left of his feet, and the fourth to the right of his head. The person who is to officiate, sits in a chair, having two persons behind him, holding the incense and holy water. The deceased, thus surrounded by five bishops, is no longer exposed to the malice of the devil, who, in his happy situation dares not attack him. The bishop who celebrates, gives the absolution; after which the first of the four bishops placed at the corners, sprinkles and perfumes the coffin on each side three times. The requiem, or may be, rest in peace, is then sung, after which the second bishop walks round and sprinkles in his turn, repeating a few prayers, and he is followed by the others in the same manner.

It sometimes happens that there are sums of money left to churches for the priests to repeat these ceremonies annually, and on such occasions they have, instead of the real body of the deceased, only the figure of one. Nay, it frequently happens, especially where families are much attached to devotion, that sums of money are left to differentTM| churches for the above purpose of saying mass for the repose of the dead. But when the relations of the deceased are not able to pay for all these honours, then the acolytes, or church officers, spread a black cloth before the middle of the altar, and the priest with his assistants, carrying the incense and the holy water, turns towards the cloth, and sprinkles and perfumes it three times.

When the pope, or any of the cardinals assist at masses for the dead at Rome, they are all dressed in purple; one of the cardinals sings mass, and the pope sings the prayers for the repose of the dead.

Of the Devotion paid to the Cross.

Soon after the death of St. John, the last of the apostles, the primitive Christians began to take some notice of the cross, for they signed every person at baptism with it, and they prayed with their arms folded like a cross. These ceremonies, however, seem not to have been carried any farther, till towards the middle of the fourth century, when christianity received the sanction of the civil power, and its priests were loaded with honours. During the reign of the emporor Constantine the Great, hist mother Helena, a woman, supposed to have been a courtezan, and much addicted to superstition, went on a pilgrimage to the holy land, where, according to several ecclesiastical writers, she found the real cross upon which onr Saviour suffered. Her son, the emperor, ordered the figure of the cross to be stamped on his coins, displayed on his standards, and painted on his shields, helmets, and crown, but it does not appear that it was set up in churches till some years after.

The great universal council held at Constantinople towards the close of the seventh century decreed, that Jesus Christ should be painted in a human form upon the cross, in order to represent, in the most lively manner, to all Christians, the sufferings and death of Christ. death of Christ. Before this decree of the council of Constantinople, Christ was represented under the form of a lamb at the foot of the cross, and the holy

ghost in the form of a dove. Sometimes a crown

was set over the cross, to point out to the faithful, that a crown of everlasting glory will be their reward for their sufferings for the cross. A stag sometimes was painted at the foot of the cross, be cause that creature has an enmity to serpents; and this was done to represent Christ, who is the enemy of the devil, the serpent who deceived Eve.

We are told that when Helena, or St. Helena, as she is called, found the real cross, it was quite entire, and the inscription fresh upon it, which Pilate set up, viz. "Jesus of Nazareth, King of the Jews."

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