Of the colonial offshoots of the Orange association, those of Canada have at all times been the most active and the most flourishing. The Canadian Orangemen, being, for the most part, Irish emigrants, carried with them all the bitterness of the domestic feud with the Koman Catholics. Outrages directed against Catholic churches, convents, and other institutions were of not unfrequent occurrence until recently; and in 1860, on occasion of the visit of the prince of Wales to Canada, an attempt was made to force from his royal highness a recognition of the association, which was only defeated by his own firmness, and by the judicious and moderate counsels of his advisers. See Rejwrts on the Orange Association, presented to Parliament in 1835, from which the history of the society, down to that year, is for the most part taken. — Chambers.
In the United States the Orangemen are also largely represented. In 1871 they encountered much opposi- tion from the Romanists, and on July 12, when on parade in New York City, a bloody riot was provoked, which was fortunately suppressed by military interference, af- ter sixty lives had been sacrificed, mainly Romanists.
Orantes {^praying men), a class of catechumens, the same as the Gemijiectentes (q. v.).
Orariuni, in some of the ancient churches, a scarf or tippet worn by deacons on their left shoulder, and by bishops and presbyters on both shoulders, the use of which was for giving signals for prayers by the bishops and presbyters to the deacons, and by the deacons to the congregation ; hence its name. Ambrose, Augus- tine, and other writers, speak of the orarium only as a handkerchief to wipe the face with ; but from the rec- ords of the ecclesiastical councils of Braga (A.D. 563) and Toledo it is made clear that it was a distinguishing badge of the clergy, the former ordaining that priests should wear the orarium on both shoulders when they ministered at the altar, and the latter that the deacons were to wear but one orarium, and that on the left shoulder, wherewith they were to give the signal of prayers to the people. Subdeacons, and all other un- ordained officials, were, by proscription of the Council of Laodicea (A.D. 366), not privileged to wear this cler- ical appendage. In modern times the priests of the Western churches wear it scarf or sash wise from the shoulder to the right side ; those of the Greek Church wear it hanging behind and before. See Eadie, Eccles. Cyclop, s. v.; Martigny, Dictionnaire des Antiquites Chretiennes, s. v.; Walcott, Sacred Archceology, s. v. See also Stole.
Orate, Fratres (i. e. Pray, Brethren), is the tech- nical term of the Romanists applied to the celebrant priest's exhortation at mass when the Church is about to engage in secret prayer for God's acceptance of the sacrifice offered. It precedes the Preface (q. v.), and follows immediately after the celebrant has pronounced this prayer :
"Receive, holy Trinity, this oblafion, which we offer to thee in commemoration of the PufTering, resurrection, and ascension of Jesus Christ our Lord, and to the honor of blessed Mary ever VirL'iu, and of blessed John the Bap- tist, and of holy apostles Peter and Paul, and not only of those, hut also of all saints; that it may profit them unto honor, hut us unto salvation : and that they may clei";n to intercede for us in heaven, whose memory we celebrate on the earth. Through the same Christ our Lord. Amen." The celebrant then says the words " Orate, Fratres," with his voice a little elevated; but the remainder [" that my and j-our sacrifice may be acceptable with
Ceremony of "Orate, Fratres," with Picture of the Ecce Homo.
God the Almighty Father"] is said inaudibly, or " in a perfectly under tone." Then the priest turns round to the altar and joins his hands before his breast; and the attendant or bystanders answer, or otherwise the priest himself — " May the Lord receive the sacrifice from thy (or my) hands, to the praise and glory of his name, to our profit also, and that of all his own holy Church." The priest, with a loud voice, says "Amen." The secret prayer or prayers which follow are variable, and cor- respond with the collects for the day or occasion. At the conclusion of these the priest says in a distinct voice, or sings, ^^ Per omnia sacula sceciilorum" ( = Through all the ages of ages, i. e. world without end) ; the choir answers, "Amen;" the priest follows, ^' JJominiis vobis- cum" ( = The Lord be with j'ou) ; the response is, " Et cum spiritu tuo (=And with thy spirit); the priest says, " Sursum corda" ( = Lift up your hearts); and is answered, " Ilabemus ad Dominum" ( = We have, unto the Lord) ; then the priest, " Gratias aganws Domino Deo nostra''' ( = Let us give thanks to the Lord our God); and the choir, '■'■ Dignum et justum est" ( = It is proper and right) ; after which he says or sings the preface. See Barnum, Romanism as it is, p. 484.
Orations, Funeral and PuLrrr. See Funeral ;
Sersion.
Orator, the rendering in the A. Y. of one Hebrew and one Greek word.
1. It stands for Idchash, a ichisper, or "incantation," joined with nebon, "skilful" (wri3 ')1-?) Sept. dvvtrbt; aKpoaTi]Q ; Vulg. and Symm. prudetis eloquii mystici ; Aquila, avi'tTot; \jyi^vpt(7fuii ; Theodot. avvtrog tirwST}), Isa. iii, 3, A. V. " eloquent orator," marg. " skilful of speech." The phrase appears to refer to pretended skill in magic (see Gesenius, Thesaiir. p. 202, 754; comp. Psa. Iviii, 5). See Divination.