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two. The general form is the same as the Roman,
perhaps more diffuse in its expressions. Usually the
words Per quern alone at the end of the proper section
indicate the conclusion. The Mozarabic Illations end
in varying wa3's, always of course leading up to the
Sane t us.
(13) The Sanctus. — The Galilean wording is not found, but there is no reason to suspect any variations unless the Mozarabic "gloria majestatis tuse" was also GaUican.
(14) The Post-Sanctus. — This takes up the idea of the Sanctus and amplifies it, leading on to the Recital of the Institution. It generaUj^, but not always, be- gins with " Vere Sanctus, vere Benedictus". There is a variable Post-Sanctus for every Mass. In the Gal- ilean books this passage ends with some e.\pression, generally simply "per Christum Dominum nostrum", which serves as the antecedent to "Qui Pridie", etc. In the Mozarabic the usual ending is "Ipse Dominus ac Redemptor iPternus", which also seems to antici- pate "Qui pridie"; but, owing to the interpolated prayer "Adesto, adesto Jesu", etc., the Recital of the Institution begins a fresh sentence with no relative. All Liturgies except the Roman have some form of Post-Sanctus. Even the Ambrosian has one for Easter Eve, and the t'eltic Stowe Missal seems to use one with or without the Roman Canon. The Bobbio, completely Romanized from the Preface onwards, does not include one among its variables. In one Mass in the Gothicum (Easter Eve) the Post-Sanctus (so called by Neale and Forbes) contains a quite definite Epiklesis, but the prayer which follows is called ad jractionem panis, so it may be really a Post- Pridie.
(15) The Recital of the Institution. — "Qui pridie quam pro nostra omnium salute pateretur" is all that exists of the Galilean form, as catchwords, so to speak. This, except that "et" comes there before "omnium", is the Ambrosian. The Stowe and Bobbio have the Roman "Qui pridie quam pateretur". etc., but the corrector of the Stowe has added the Ambrosian ending "passionem meam prxdicabitis", etc. The Mozarabic, though Post-Pridie is the name of the prayer which follows, has (after an invocatory prayer to our Lord) "D. N. J. C. in qua nocte tradebatur", etc., following St. Paul's words in I Cor., xi, in which it agrees with the principal Eastern Liturgies. This is probably a late alteration.
(16) The Post-Pridie, called also Post Mysterium and Post Secreta, these two being the more usual Galilean names, while Post-Pridie is the universal Mozarabic name. This is a variable praj-er, usually addressed to Christ or to the Father, but occasionally in the Mozarabic in the form of a Bidding Prayer. The petitions often include something of an oblation, like the Unde et memores, and often a more or less definite Epiklesis. Of the eleven Masses in the Rei- chenau fragment four contain a definite Epiklesis in this prayer, one has a Post-Pridie with no Epiklesis, one is unfinished, but has no Epiklesis as far as it goes, and in the rest this prayer is wanting. In the Gothi- cum there is generally no Epiklesis, but nine of the Masses there have one of some sort, in some cases vague. In the Mozarabic this prayer is usually only the oblation, though rarely there is an Epiklesis. It is followed there by a fixed pra3'er resembling the clause Per quern here omnia in the Roman Canon.
(17) The Fraction. — Of this St. Germanus sa3-s only that it takes place, and an antiphon is sung during it. The only rite which now retains this antiphon always is the Ambrosian, where it is called Conjractoritim. The Mozarabic has substituted for it the recitation of the Creed, "praeter in locis in quibus erit antiphona propria ad confractionem panis", which is chiefly during Lent, and in votive Masses. In the Stowe there is a long responsory, apparently not variable. No GallicaQ Confratorium remains. The fraction is
not described, but in the Celtic Rite (q. v.) there was
a very complicated fraction, and in the Mozarabic the
Sacred Host is divided into nine particles, seven of
which are arranged in the form of a cross. The Coun-
cil of Tours (567) directs that the particles shall be
arranged "non in imaginario ordine sed sub crucis
titulo", so that it is probable that the GaUican fraction
was similarly elaborate. The Stowe Gaelic tract
speaks of two fractions, the first into two halves with
a re-uniting and a commixture, the second into a
number of particles varj'ing with the rank of the day.
The"Leabhar Breac " tract only mentions the first.
Dom L. Gougaud ("Les rites de la Consecration et de
la Fraction dans la Liturgie Celtique", in "Report of
the 19th Eucharistic Congress" (p. 359) conjectures
that the first was the Host of the celebrant, the second
that for the communicants.
(18) The Pater Noster. — This was preceded by a variable introduction after the plan of Pr(Fceptis salu- iaribus moniti and was followed by a variable Em- bolism. These are entitled in the GaUican books Ante Orationem Dominicam and Post Orationem Dorninicam. In the Mozarabic the introduction Ad orationem Dominicam is variable, the Embolism is not.
(19) The Commixture. — Of the manner of this in the Galilean Rite there is no information, nor is there any record of the words used. But see Celtic Rite. In the Mozarabic the particle Regnum. (see Moz.\rabic Rite) is dipped in the chalice with the words "Vicit Leo de tribu Juda, radix David, Alleluia. Qui sedes super Cherubim, radi.x David, Alleluia", and the particle is dropped into the chalice, the priest saying "Sancta Sanctis; et conjunctio corporis D.N.J.C. sit sumentibus et potantibus nobis ad veniam et de- functis fidelibus prsestetur ad requiem. "
(20) The Benediction. — This when pronounced by a bishop was a variable formula, sometimes of con- siderable length. St. Germanus gives a form which was said by priests "Pax, fides et caritas et comrauni- catio corporis et sanguinis Domini sit semper vobis- cum." There is a verj' similar form in the Stowe Missal and in the Ambrosian, but in both these it is connected with the Pax which comes at this point, as in the Roman Rite. In the Mozarabic, the deacon proclaims "Humiliate vos benedictioni". This is alluded to by St. Caesarius of Aries, and is very like Ttt! Ke0aX4t riij.£v TiJJ Kvptifi K'Xti'Wfifv in the Byzantine Rite. Then follows a long variable Benediction of four clauses, pronounced lay the priest, the people responding "Amen" to each clause. The GaUican Benedictions were of the same type. The practice of a Benediction before Communion continued in France long after the extinction of the GaUican Rite, and sur- vives to this dav at Lyons. It was also the practice of the Anglo-Saxon Church. Dom Cabrol ("Bene- diction Episcopate" in "Report of the 19th Euchar- istic Congress") considers that the .4nglo-Saxon Bene- dictions were not survivals of GaUican (Celtic) usage, but were derived from the ancient practice of Rome itself, and that the rite was a general one of which traces are found nearly everv-where.
(21) The Communion. — ^St. Gennanus gives no details of this, but mentions the singing of the Tre- canum. His description of this is not ver\' clear. "Sic enim prima in secunda, secunda in tertia, et rursum tertia in secunda rotatur in prima. " But he takes the threefold chant as an emblem of the Trinity. The Mozarabic on most days has a fixed anthem, Ps. xxxiii, 8 (9) (Gustate, et videte) 1 (2) (Benedicam Dominum) and 22 (23) (Redimet Dominus), and the Gloria with three Alleluias after each verse. This is called Ad Accedentes. In Lent and Easter- tide there are variants. The rather obvious Gustate et ridete is given also in the Stowe Missal and Bangor Antiphoner, and is mentioned by St. Cyril of Jerusalem. It occurs in certain Eastern Liturgies. In the Mozarabic it is followed by the Communio "Refecti Christi corpore et
