offers them up to God, and prays that Jesus Christ will make him worthy to consecrate, and receive his “holy and immaculate body and precious blood; for thou, O Christ our God, art he who offers and is offered”.  After he has washed his hands, he says “O Lord God of armies, let this victim become “the true body and blood of thy only begotten Son”.  He then blesses the people, says prayers which correspond to our preface and Sanctus, and pronounces the words of consecration.  After he has said other prayers, and made the sign of the cross several times over the host and chalice, he invokes the holy Ghost, begging also that the body and blood of Christ may produce “the salvation of our souls and the remission of our sins”.  He then prays, through the merits of the holy sacrifice, for the whole world, the church and state, all conditions of men and for all the faithful departed:  he invokes the intercession of the B. Virgin and all the Saints:  he prays for the Pope and all present; and after other similar supplications, he says the Pater noster.  The elevation takes place at this part of the mass, and also the blessing of the people with the consecrated host and chalice, accompanied by appropriate prayers.  After the curtains have been drawn, the priest breaks the host, and puts a particle of it into the chalice:  he then receives communion, blesses the people with the chalice and particle, and distributes communion; before its distribution the curtains are drawn back.  When the ablutions and prayers after the celebrant’s communion are ended, turning towards the people, he recites a prayer of S. John Chrisostom, which is followed by the last gospel.  Then invoking the holy cross he blesses the people, who unite in praising God.  He finally blesses them again, and distributes blessed bread (not consecrated) among them.  At S. Gregorio Illuminatore Vespers are added and said in circolo:  the clergy carry tapers; and the gospel is held up by the Celebrant to implore blessings on the people.

[Sidenote:  Reflections.]

These ceremonies may appear singular to us, who are of a different clime and different customs; their music in particular is little in accordance with our taste, or notions of melody and harmony.  Yet the remark of Montfaucon (Diario Italico) “aera Dodonaea dixisses”, alluding to the brass kettles of the oracle (Potter Arch.  Graec.  B. 2, Sec. 8) is an exaggeration.  Their flabelli are of metal, of a round form, surrounded with little bells, which are sounded at the seraphic hymn, to express, if we might believe Cancellieri, “by the trembling of the hands, that of the blessed spirits, who assist at the throne of the Divine Majesty with fear and trembling”. (Tre Pontific.  Not.  VI).  Their mass is anticipated, but not at so early an hour as that of the Latin. (Even in the Latin church, permissions to say mass in the afternoon of this day have been granted by some Popes; they may be seen in Cancellieri. Funz. d.  Sett.