f 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. S. p_. 183, 184). Amid the
numerous differences between their rite and our own, the attentive
spectator will not fail to remark the similarity of the substance and
order of their