•\2 MOZARABIAX LITURGY
centuries of possession the Portuguese content themselves with acting on the defensive, occupying the coast along the line of the Kiver Zambesi, and maintaining their influence in the countrt- by exciting the native powers against one another. The government of Jlozambiquc is even now in a most inelHcient state, being, in most places, more in the hands of native clnefs than of the Portuguese. In former times the slave-trade was car- ried on here extensively; and from 184G to 1857 four governors-general were removed by their government for countenancing, if not actively engaging in it. The principal settlements are Mozambique, Quilimane, Sena, and Tete. The colony is divided into six districts, and is ruled by the governor-general and his secretarj-, as- sisted by a junta. Tbe country being in the bands of a lioman Catholic government, religion and education are supervised by about twelve Koman Catholic pri,ests, and no Protestants are tolerated in the ditfusion of their creeds. It is a matter of general comment that the mo- rality of ^lozambique is at the lowest ebb, and that the Romanists are responsible for this condition. In 1873 Sir Bartle Frere visited Mozambique and the adjoining countries, and negotiated for tlie suppression of the slave- trade (see Livingstone. Lust Joui-nuls).
Mozarabiau Liturgy is the name of a Christian liturgy originally in use among those Christian inhab- itants of Spain [see Mozahabiaxs] who remained faithful to their religion after the Arabic conquest. It is not apparent yet how the liturgy came to be called Mozarabiau, for if the word itself were a nickname, it is not at all likely that these Christians would themselves have adopted that byname. In all probability it was connected with it at a much later date than the original introduction of this liturgy itself into Spain. Walcott {Sacred Archceol. p. 393) thinks that "it received its present title possibly from the right being a concession within the Moorish pale." Its origin is traced by some to Isidore of Seville (q. v.). See LirrnGY, in vol. v, p. 459 (3). Recent researches, however, would make it almost certain that it is of much more ancient origin, and that it was only completed, or, at least, established by him and the fathers of the fourth Council of Toledo (033). Roman Catholic writers go so far as to ascribe it to the apostles themselves who converted Spain (comp. Migne's I'airolof/ia, vol. Ixxxiv [Paris, 1850]). Though closely resembling the Gallican liturgy, it can- not, on the other hand, have come into Sjiain from Gaul, for there are differences between the two which could not be accounted for in such a case. It is conse- quently most likely that it originated among the Chris- tians of Spain, but the name of its author cannot be as- certained. The uniformity of style and singleness of plan show that the greatest part at least, if not the whole, was the work of one writer. This liturgy re- mained in use in Spain throughout the Middle Ages, to the exclusion of the Roman Catholic form, which liberty may be accounted for by the isolated, independent posi- tion of these communities, as otherwise they would soon have been brought to yield to the intluence of Rome. As it was, they succeeded in obtaining the recognition of their liturgy by two popes — by John X in 918, and by Alexander II in 10G4. About the same time, how- ever, that the last recognition was secured at Rome the Mozarabic liturgy was silenced in Aragon to spread the Roman liturgy, and in 1074 it was suiijircssed for the same reason, by Sancho III of Navarre, in Navarre, Cas- tile, and Leon, to the great regret of the (leople, who consoled themselves characteristically with the proverb, "Quo vohint reges vadunt leges" (^Roderic. J)e Reh. H'lsp. vi, 20). Prom Rome the lirst authoritative word for the exclusion of the !Mozar!ibic liturgy came in the pontilicate of (Jregory A'll (11th century). He com- pelled most of the Spanish churches and convents to adopt the common uniform liturgy of the Romish Church. Six Mozarabic congregations, chiedy in Leon and Toledo^ were, however, jiermitted to retain their ancient ritual, and though it soon fell into disuse among them also, it
MOZARABIAN LITURGY
Vi;
was yet preserved lonj^ enough to save it from final de- struction; and when the learned cardinal Ximenes, for the correction of the liturgies then in use, consulted all the ancient MSS. of liturgies extant, and thus came across the Mozarabic also, he became so much interested in its preservation that he caused a careful copy to be made, and it was printed for the first time in 1500. Two years later a Breviary was prepared to complete it. Both works were printed at Toledo by a German, Peter Ha- genbach, and were approved by pope Julius II. The title of this compilation is, Missale Mistuin secundum Regulam Beati Isidori Dictum Mozai-ahicum, which has, however, by some unfortunate accident, remained in- complete. A whole third of the Ghurch-year is left out entirely. Ximenes, in the mean time, the more surely to preserve the Mozarabic liturgy, expressly founded a chapel at Toledo, with a college of thirteen chaplains, whose duty Jie made it to say mass according to the Mozarabic manner. This institution is still in existence. The principal characteristics of the Mozarabic liturgy are:
1. Its festivals, which are different from those of the Roman Catholic Church ; for instance, its Advent con- tains six Sundays, as in the ancient Milanese and in the Greek Church : this indicates a certain connection with these. There are two festivals of the Annunciation, one on March 24, as in the Roman Catholic liturgy, and the other on Dec. 18, which they designate by the peculiar name of " Sancta Maria de la O," because at the close of this festival both clergy and laity "sine ordine voce clara O longum proferunt ad flagrans illud desiderium significandum, quo sancti omnes in limbo, in ccelo an- geli totusque orbis tenebatur nativitatis Kedemptoris" (see the Preface to Migne's Patrologia, p. 170, D).