liturgy, and of that of the Roman church; although,
with the solitary exception of the beginning of the mass, both have
existed independently of one another during the last 1400 years. This
is a powerful argument in favour of the great antiquity, nay of the
apostolic origin of their most important ceremonies, which may be
traced through different channels to the _primitive_ liturgies of Rome
and Antioch. It is also one of those striking illustrations, which
Rome presents, of the unity and catholicity of the church; and at
the same time of the adaptation of her immutable doctrines and sacred
practices to the feelings and customs of widely-separated nations who,
having little in common but human nature, yet all acknowledge "one
Lord, one faith, and one baptism". (Ephes. IV. 5); and all belong to
"one fold and one shepherd". John X, 16.

[Sidenote: Conclusion.]

Having now considered in detail the various ceremonies of Holy Week
at Rome, a philosophic mind will take a general review of them: and
this question will very naturally suggest itself: What judgment
ought I to form concerning them? am I to consider them as mummery, or
superstition, or idolatry, as many most confidently pronounce, who
are unacquainted with their nature, their origin, and their meaning;
and at the same time are little accustomed from early infancy to
any language or gesticulations save those of the tongue? or am I not
rather to regard them as a solemn, and sacred, and pathetic, and most
ancient expression of Christian faith and Christian feeling; which,
united as it is with the noblest productions of divine inspiration and
of Christian art may haply not only instruct and elevate the mind, but
also enkindle in the soul flames of that pure and practical devotion,
which this holy season demands from every follower of Christ? Let the
reader decide for himself; but for our part, we envy not the mind
or heart of him, who can prefer the former of these views. We shall
ever bless God, that we have learnt in another school not to condemn
the customs and manners of other countries and other people, merely
because they differ from our own; and that we are disposed to
attribute to signs the meaning attached to them by those who adopt
them, and not that of our own fancies. Men of warmer climates than our
own convey to others their sentiments and feelings by action as easily
as by the tongue. Italians, as well as Greeks and Orientals, have
inherited from their