§ 100. THE OCCIDENTAL LITURGIES. 533
fessons also from the Old Testament;' it differs from the Ro man liturgy in the order of festivals ; and it contains, before the proper sacrificial action, a homiletic exhortation. The formula Sancta Sanctis^ before the communion, the fraction of the host into nine parts (in memory of the nine mysteries of the life of Christ), the daily communion, the distribution of the cup by the deacon, remind us of the oriental ritual. The Mozarabic chant has much resemblance to the Gregorian, but exhibita besides a certain independent national character."
3. The Afkicajst liturgy is known to us only through fragmentary quotations in Tertullian, Cyprian, and Augustine, from which we gather that it belonged to the Roman family.
4. The liturgy of St. Ambrose.' This is attributed to the renowned bishop of Milan (f 397), and even to St. Barnabas. It is certain, that Ambrose introduced the responsive singing of psalms and hymns, and composed several prayers, prefaces, and hymns. His successor, Simplicius (a. d. 397-400), is supposed to have made several additions to the ritual. Many elements date from the reign of the Gothic kings (a. d. 493- 568), and the Lombard kings (a. d. 568-739).
torn, James, and Mark. The latest edition is that in the 85th volume of Migne's Patrologie, Paris, 1850, with a learned prefiice.
' On the Mozarabic pericopes comp. an article by Ernst Ranke in Herzog's Encyklop. vol. X. pp. 79-82. He attributes to them great intrinsic value and historical importance. " They even seem important," says he, " for the general history of the ancient church. With the unmistakable affinity they bear to the Greek on the one hand, and to the Galilean on the other, tiiey evince by themselves an intercourse between the Eastern and Western regions of the church, which, begun or at least aimed at by Paul, further established by Irenseus, still under lively prosecution in the time of Jerome, afterward ruptured in the most violent manner, is without doubt one of the most noteworthy currents in the life of the church."
* Neale has made the discovery, that the Mozarabic litanies were originally met rical, and attempts to restore the measure, 1. c. p. 143 ff.
* Missale Ambrosianum, MedloL 1768 ; a later edition under authority of the archbishop and cardinal Gaisruck, Mediol. 1850. Comp. an article by Neale: The Ambrosian Liturgy, in his Essays on Liturgiology, p. 171 ff. Neale considers the Ambrosian liturgy, like the Galilean and Mozarabic, a branch of the Ephesian family. " All three have been moulded by contact with the Petrine family ; but the Ambro siau, as it might be expected, most of all." He places it, however, far below th« two others.
534 THIRD PERIOD. A.D. 311-590.
The Ambrosian liturgy is still used in the diocese of Milan and after sundry vain attempts to substitute the Roman, it waa confirmed by Alexander YI. in 1497 by a special bull, as the Ritus Ambrosianus. Excepting some Oriental peculiarities, it coincides substantially with the Roman liturgy, but has neither the pregnant brevity of the Roman, nor the richness and fullness of the Mozarabic. The prayers for the oblation of tho •sacrificial gifts differ from the Roman ; the Apostles' Creed is not recited till after the oblation ; some saints of the dioceso are received into the canonical lists of the saints ; the distribution of the host takes place before the Paternoster, with formulas of its own, &e.
The liturgy which was used for a long time in the patriarchate of Aquileiay is allied to the Ambrosian, and likewise stands midway between the Roman and the Oriental Gallicar liturgies.
5. The Roman liturgy is ascribed by tradition, in its main features, to the Apostle Peter, but cannot be historically traced beyond the middle of the fifth century. It has without doubt slowly grown to its present form. Tiie oldest written records of it appear in three sacramentaries, which bear the names of the three Popes, Leo, Gelasius, and Gregory.
(a) The Sacramentarium Leonianum, falsely ascribed to Pope Leo I. (t461), probably dates from the end of the fifth aentury, and is a planless collection of Kturgical formularies. It was first edited in 1735 from a codex of Yerona.'
(b) The Sacramentarium Gelasianum, which was first printed at Rome in 16S0, passes for the work of the Roman bishop Gelasius (f 492-496), who certainly did compose a Sacramentarium. Many saints' days are wanting in it, which have been in use since the seventh century.
(c) The Sacramentarimn Gregorianum, edited by Muratori and others. Gregory I. (590-604) is reputed to be the proper father of the Roman Ordo et Canon Missje, which, with various additions and modifications at later periods, gradually attained almost exclusive prevalence in the Latin church, and was sanctioned by the Council of Trent.
* Hence called also Sacram. Veronense.