The Ceremonies of the Holy-Week at Rome Part 8

[Footnote 109: The opinion of Rostell (Beschreibung der Stadt Rom, B.

I, p. 400) that these phials contained the blessed eucharist under the form of wine, if admitted, would form a new proof of the real and permanent presence of Christ's blood in the B. Sacrament; yet it is a novel, unsupported, and untenable conjecture. Some of the ancient Christian Fathers complain, it is true, of the abuse of burying the eucharist with the deceased under the form of bread; but the phials of blood have been found with so many bodies, that we cannot reasonably suppose the custom to have been an abuse: and who among the ancients mentions that the eucharist was ever buried with them under the form of _wine_? That the palm-branch or crown accompanied by these phials of blood are authentic signs of martyrdom, see Raoul-Rochette's Memoires sur les pierre sepulcrales, t. XIII des Mem. de l'Academie, p. 210, 217. On one of the phials mentioned by Rostell was found the inscription Sanguis Saturnini.]

[Footnote 110: In the Vatican Library is a small relic-case, marked with the monogram, of great simplicity and consequent antiquity. There is another of ivory, adorned with bas-reliefs of the resuscitation of Lazarus, Christ's apprehension etc. Plainer, Bescher. der Stadt Rom.

B. 2. See also Rock's Hierurgia Vol. 2, cap 6.]

CHAP. VI.

ON THE CEREMONIES OF HOLY-SAt.u.r.dAY

_CONTENTS._

Service of Easter-eve--Ceremonies of holy-sat.u.r.day-morning--Sixtine chapel. 1. Blessing of the fire and incense-procession; Paschal candle--the deacon sings the _Exultet_--triple candle--2. Baptism administered on this day: communion of children in former times--prophecies--3.

The litany: invocation of Saints--change from mourning to rejoicing--High ma.s.s: sacred pictures etc.--_Alleluja_--Vespers--end of the ma.s.s: ma.s.s of Pope Marcellus--Ceremonies at S. John Laterans. Blessing of the font: baptistery--baptism of adults--litanies and confirmation--ma.s.s and ordination--Armenian catholics--their liturgy; and high ma.s.s on Easter-eve--reflections--Conclusion.

"_But now Christ is risen from the dead, the first-fruits of them that sleep_". 1 Cor. XV, 20.

[Sidenote: Service of Easter-eve.]

I remarked in the last chapter, that anciently ma.s.s was not said either on good-friday, or holy-sat.u.r.day, and I quoted Pope Innocent I, who a.s.signs as a reason the example of the Apostles, who spent those days in mourning for their Master. It was formerly customary to celebrate ma.s.s on the night of Easter-eve or holy Sat.u.r.day. Hence when Tertullian, the oldest Latin Christian writer, endeavoured to dissuade his wife from ever marrying a pagan, in case of his own death, among other arguments he used the following; "Who will tranquilly wait for you, when you are spending the night at the paschal solemnities?"

S. Jerome also (in cap. 25 Matt.) says, that according to apostolic tradition, the people did not leave the church on Easter-eve before midnight. This custom continued for many ages; but Hugh of S. Victor in the twelfth century says, that in his time, in order to avoid weakness arising from long fasting, the hour anciently observed was antic.i.p.ated. The service, which is now performed before noon on holy Sat.u.r.day, was formerly a.s.signed to the night of Easter-eve: and this antic.i.p.ation accounts for the occasional mention of night, which it contains, as well as for the early celebration of Christ's resurrection.

[Sidenote: Ceremonies of holy sat.u.r.day.]

The ceremonies of holy sat.u.r.day-morning may be arranged under three heads: 1st. the blessing of the fire and of the paschal candle: 2nd.

the preparation for, and ceremonies of, baptism: 3rd. the litany and ma.s.s. All three allude, as we shall see, to the resurrection of Christ, which is the great object of our devotion on this day. In Rome two sanctuaries are the great centres of attraction in the morning, viz. S. John Lateran's on account of the baptism of adults, and the Sixtine chapel, where the service is always beautiful, and particularly on this day. We shall first give an account of the ceremonies observed in the latter, and shall then describe the additional interesting rites of S. John Lateran's.

[Sidenote: Sixtine chapel: 1. Blessing of fire and incense.]

1. As the missal prescribes, the altar is covered at a convenient hour, and the candles of the altar are not lighted till the beginning of the ma.s.s. A light, from which the charcoal for the incense is enkindled, is struck from a flint in the sacristy; where also _M.

Sagrista_ privately blesses water. The cardinals enter the Sixtine chapel vested in their purple _cappe_: the maces are reversed, as on friday. Meantime in the sacristy the Card. Celebrant wearing a purple cope and mitre, and a.s.sisted by the sacred ministers, blesses (as usually with holy water and incense) the fire and the five grains of incense, which are to be fixed in the paschal candle[111].

[Sidenote: Procession: Paschal candle.]

The Cardinal afterwards changes his cope for a chasuble, which is purple as well as that of the subdeacon; but the deacon, as he is going to bless the Paschal candle[112], wears a white dalmatic. They then enter the Sixtine chapel; where, having put incense into the thurible, the Cardinal remains: but the deacon, the subdeacon who carries the cross, and the other ministers go to the Pauline chapel, whence a procession returns in the following order. After two mace bearers comes an acolythe with the five grains of incense, and another with the thurible; then the subdeacon carrying the cross; and the deacon with a reed, at the top of which are 3 candles united together.

At his left hand is a Master of ceremonies with a small candle lighted from the blessed fire, and he is followed by two other acolythes.

When the deacon arrives near the door of the _cancellata_, one of the three candles is lighted, and all genuflect, except the subdeacon: the deacon then sings, _Lumen Christi_, the light of Christ, and the choir answers, Thanks be to G.o.d. The other two candles are lighted in turn, as the Deacon approaches nearer to the altar; singing the same words each time, but gradually in a higher tone. He then gives the reed to an acolythe; and before he sings the _exultet_ or blessing of the Paschal candle, he receives the benediction of the Card. Celebrant, who once more puts incense into the thurible.

[Sidenote: Deacon sings the _Exultet_:]

[Sidenote: triple candle]

The deacon[113] goes to the book, and has the subdeacon on his right hand, and on his left the thurifer and two acolythes, one of whom holds the reed, and the other the plate containing the five grains of incense. All stand, as at the gospel: he incenses the book, and then sings the _Exultet_[114]. After the words _curvat imperia_, he fixes in the candle the five grains of incense in the form of a cross[115].

At the words "_ignis accendit_" he lights the paschal candle with one of the _three_ lights[116]. When the blessing, as it is called, is ended, the paschal candle is left lighted near the pulpit and the seats of the Card. deacons, and the triple candle is placed near the altar on the gospel-side[117]. The deacon then takes off his white vestments, puts on others of a purple colour, and joins the Card, celebrant, who accompanied by the ministers takes his seat on _Faldistorio_ near the altar on the epistle-side, to hear the prophecies recited.

[Sidenote: 2. Baptism administered.]

[Sidenote: communion of children.]

2. The administration of the Sacrament of Baptism forms an important feature in the ceremonies of this day: indeed anciently it was customary to confer it only on holy-sat.u.r.day, and the eve of Whit-sunday, except in case of necessity[118]. On these two days those Catechumens who were sufficiently instructed, and also children, used to be baptised[119] by the bishop, and by the bishop of Rome as well as others[120]; and after they had been baptised, they all received Confirmation and the holy Eucharist[121].

[Sidenote: Prophecies.]

The twelve lessons or prophecies read on this day were intended for the instruction of the catechumens; and they are well selected for that purpose, as they contain an account of the creating, the flood, the obedience of Abraham, the deliverance of G.o.d's people from their enemies at the red sea, the precept concerning the paschal lamb, the conversion of Ninive, the refusal of the three children to adore Nabuchodonosor's statue, etc. they are twelve in the ancient Gelasian Ordo. They are sung in the Sixtine chapel by members of the papal choir, and are read by the Card. celebrant. After each prophecy the Cardinal standing up sings a prayer: the deacon chants _Flectamus genua_ and the subdeacon _Levate_ before each, except the last, when the knee is not bent, in order to shew abh.o.r.ence of the idolatry exacted by Nabuchodonosor for his statue. After the 4th, 8th, and 11th prophecies an appropriate Tract is sung by the choir. Formerly some or all of these prophecies were said in Greek as well as in Latin. (See Cancellieri, _Funz. d. Set. S._ -- 4, Martene T. 3. p. 148.). These lesson are recited even where there is no baptismal font, as at the Sixtine chapel. After them follow in S. John Lateran's and other churches the blessing of the font, and in some of them administration of baptism.

[Sidenote: 3. The litany: invocation of Saints.]

[Sidenote: Change from mourning to rejoicing.]

3. In the papal chapel, immediately after the prophecies, the Celebrant takes off his chasuble, and prostrates himself with the sacred ministers before the altar; all the others also kneel, and two tenor voices from the choir chant in the middle of the chapel the greater litanies, called those of the saints, each pet.i.tion of which is repeated in the same words by the choir[122]. Before the verse "_Peccatores te rogamus audi nos_" the a.s.sistant priest and ministers go to the sacristy, and put on white vestments. Then returning to the chapel they a.s.sist the Card. Celebrant to put on his white vestments at his _faldistorio_. The candles are now lighted (at the _Agnus Dei_ of the litany, as the Sacramentary of S. Gregory and the Ordo Roma.n.u.s prescribe); the purple veil which covered the throne and the purple _paliotto_ or facing of the altar are removed; and both appear decked in white. The Cardinals a.s.sisted by theirs _caudatarii_ take off their purple _cappe_, and put on others of scarlet brought in by their respective _camerieri_. The reason of this sudden change from mourning to rejoicing we have already seen: the celebration of Christ's resurrection from the dead is celebrated by antic.i.p.ation.

[Sidenote: High ma.s.s.]

At the end of the litanies, the Pope (if His Holiness were not present at the preceding ceremonies) enters the chapel, wearing a white cope and a mitre; at the foot of the altar he repeals as usual the beginning of the ma.s.s with the Card. Celebrant at His left hand: in the meantime the choir sings solemnly the _Kyrie eleison_ etc. (as there is no _Introit_ of the Ma.s.s, because the people were a.s.sembled in the church previously): the Pope goes to His throne, and receives the usual _ubbidienza_; and the other customary ceremonies of high ma.s.s in the papal chapel take place (see p. 19 and foll.) with such exceptions as we shall now mention. As soon as the Celebrant commences the _Gloria in excelsis_, the veil is removed from the tapestry over the altar; which represents Christ rising from the dead[123], the cannons of S. Angelo are discharged, the arms are no longer reversed and the bells of the city are tolled, to announce to its faithful inhabitants the resurrection of their Divine Lord.

[Sidenote: Alleluja.]

After the epistle, sung as usual by the subdeacon, another subdeacon (_Uditore di Rota_) wearing a white _tonacella_ or tunic announces at the foot of the throne the joyful tidings to His Holiness[124] by chanting aloud; "_Pater sancte, annuntio vobis gaudium magnum, quod est, Alleluja_": having then kissed the Pope's foot he returns into the sacristy. This word of joy[125] _Alleluja_, (praise G.o.d) which had not been once uttered during the long season of mourning which preceded this solemnity, is now sung thrice by the Celebrant, gradually raising his voice to a higher tone. The choir reechoes it each time, singing it in _contrapunto_, and then chants the verse _Confitemini_, and the tract, which is ordinarily recited in penitential times. Throughout the ma.s.s the joy of the church is incomplete; for though Christ has risen from the dead, He has not yet appeared to His disciples, and the light of faith is still overclouded, as Alcuin remarks: hence lights are not carried at the gospel; the Creed, offertory, motetto and _Agnus_ _Dei_ are omitted, and the kiss of peace is not given[126]. Merati adds to the cause already a.s.signed the wish to abridge service; particularly on account of the newly-baptised children, who communicated at this ma.s.s; and the unusual shortness of the Vespers confirms this opinion.

[Sidenote: End of the ma.s.s.]

After the Celebrant has communicated, Vespers are sung by the choir, in place of the _communion_ and postcommunion. They consist of the anthem _Alleluja_ repeated three times before and after the short psalm _Laudate Dominion omnes gentes_ etc.; of the anthem _Vesper autem sabbati_, which the Celebrant commences and the choir continues; of the _Magnificat_[127] and in fine of the prayer which is chanted by the Card. Celebrant. While the anthem before the _Magnificat_ is sung, the Pope puts incense into the thurible; the celebrant incenses the crucifix and the altar, and is incensed by the deacon, and the incensing continues as after the offertory at high-ma.s.s (See p. 21) At the _Gloria Patri_ the deacon, having incensed the Card, priests, bows his head in the middle of the chapel, and then proceeds to incense the Card, deacons. After the prayer; _Ite Missa est, Alleluja, Alleluja_, is sung; and the choir answers, _Deo gratias Alleluja, Alleluja_: the Pope gives the usual blessing, the Celebrant publishes the indulgence of thirty years and this beautiful service terminates. In the sacristy His Holiness puts on a _mozzetta_ of white (instead of red) damask, and wears it during the whole of Easter week: His shoes also are white. The Cardinals put on red _mantellette_ and _mozzette_ over their purple ca.s.socks; these they afterwards change for others of scarlet.

[Sidenote: Ma.s.s of Pope Marcellus.]

The ma.s.s sung on this day is that of Pierluigi da Palestrina, called the ma.s.s of Pope Marcellus; not because it was composed during his pontificate; but because, according to Baini, Pierluigi had intended to dedicate a work to that Pope, to whom he was grateful and attached, but was disappointed by His Holiness' premature death; and therefore he persuaded Card. Vitellozzi to give it that name in honour of his former patron. This is the celebrated ma.s.s, which rescued ecclesiastical music from the dangers which surrounded it in the Pontificate of Pius IV (as we have related in The Papal Chapel, Rome, 1839), and not of Marcellus II, as Baini has proved. It is said, that when it was first sung in the papal chapel, the Card. dean Francesco Pisani was so enraptured with it, that he exclaimed with Dante, Paradise, Canto X.

_Render e questo voce a voce in tempra_ _Ed in dolcezza, ch' esser non pu nota_ _Se non cola dove il gioir s'insempra._

to whom, with all the readiness of the bucolic shepherds, whom this cla.s.sic soil even now produces, Card. Sorbelloni, the Pope's cousin, replied:

_Risponda dunque; O beata sorte!_ _Risponda alla divina cantilena_ _Da tutte parti la beata Corte,_ _Si ch' ogni vista ne sia pia serena._

Baini Mem. Stor. T. 1.

[Sidenote: Ceremonies at S. John Lateran's.]

The ceremonies of holy-week are performed at S. John Lateran's[128]

by the chapter of that protobasilica, and resemble for the most part those which we have already described. On holy-sat.u.r.day however, in addition to the rites before mentioned, the font of the baptistery is blessed by the Card. Vicar, baptism is solemnly administered there to adults, the newly-baptised are confirmed in the church, ordination is conferred during ma.s.s upon candidates, for the priesthood. We shall treat briefly of these various ceremonies.

[Sidenote: Blessing of the fonti: baptistery.]

After the twelve prophecies have been recited, the Card. Vicar, (as the representative of the Bishop of Rome) wearing a purple cope and a mitre, goes in procession from the tribune of the basilica to the baptistery[129]. He is preceded by acolythes bearing the paschal candle[130], and the cross and usual lights, as well as by the candidates for baptism and orders, and the chapter of the basilica.

In the mean time the beautiful tract, As the stag thirsts for the fountains of water, etc. is sung[131]. His Em. then chants the prayers appointed for the benediction of the font; he divides the water with his hand in the form of a cross, exorcises it, touches it, signs it three times with the sign of our redemption, and pours some of it towards the four parts of the world, in allusion to the command of Christ: "_Go teach all nations, baptising them_" (Matt. XXVIII). He then dips the paschal candle three times into the water, singing, and each time raising his voice to a higher pitch than before: "May the power of the Holy Ghost descend upon the fulness of this font"; as when He descended, says Gavant, "in the form of a dove at the baptism of Christ represented by this candle plunged into the water". Then breathing three times on the water nearly in the form of a cross "that he may unite the Trinity with the cross" (as the same author observes) he continues the chant, and raises the candle from the water, alluding in the prayer to "the effect of baptism, which confers grace, _raising_ the soul from sin to glory". (Gavant). The blessed water is then sprinkled upon the people, and some of it is reserved to be sprinkled in houses, etc. In order to sanctify the water still more, the Cardinal now pours into it, in the form of a cross, oil of catechumens and chrism; and mixes them with the water of the font, in the name of the Father, Son, and Holy Ghost. This last ceremony is intended to signify, according to mystical interpreters, such as Amalarius, Honorius, Durandus, etc. "the union of Christ by baptism with the members of the church" (Gavant). The prayers of this benediction, most of which are sung in the tone of the _preface_ at ferial ma.s.s, contain beautiful allusions to the mention of water in the Old and New Testaments, as for instance: "O G.o.d, whose Spirit at the very beginning of the world was borne upon the waters, that the nature of water might even then conceive the power of sanctification; O G.o.d, who was.h.i.+ng with waters the crimes of a guilty world, didst sign the figure of regeneration in the very out-pouring of the deluge; may this font receive of the Holy Ghost the grace of thy only begotten Son"[132].

[Sidenote: Baptism of adults.]