and for the basilicas of Rome, and thus made its position
secure. The Benedictines and Dominicans have Breviaries of their own. The
only other types that merit notice are:--(1) the Mozarabic Breviary, once
in use throughout all Spain, but now confined to a single foundation at
Toledo; it is remarkable for the number and length of its hymns, and for
the fact that the majority of its collects are addressed to God the Son;
(2) the Ambrosian, now confined to Milan, where it owes its retention to
the attachment of the clergy and people to their traditionary rites, which
they derive from St Ambrose (see LITURGY).

[v.04 p.0504] Till the council of Trent every bishop had full power to
regulate the Breviary of his own diocese; and this was acted upon almost
everywhere. Each monastic community, also, had one of its own. Pius V.
(pope 1566-1572), however, while sanctioning those which could show at
least 200 years of existence, made the Roman obligatory in all other
places. But the influence of the court of Rome has gradually gone much
beyond this, and has superseded almost all the local "uses." The Roman has
thus become nearly universal, with the allowance only of additional offices
for saints specially venerated in each particular diocese. The Roman
Breviary has undergone several revisions: The most remarkable of these is
that by Francis Quignonez, cardinal of Santa Croce in Gerusalemme (1536),
which, though not accepted by Rome,[1] formed the model for the still more
thorough reform made in 1549 by the Church of England, whose daily morning
and evening services are but a condensation and simplification of the
Breviary offices. Some parts of the prefaces at the beginning of the
English Prayer-Book are free translations of those of Quignonez. The Pian
Breviary was again altered by Sixtus V. in 1588, who introduced the revised
Vulgate text; by Clement VIII. in 1602 (through Baronius and Bellarmine),
especially as concerns the rubrics; and by Urban VIII. (1623-1644), a
purist who unfortunately tampered with the text of the hymns, injuring both
their literary charm and their historic worth.

In the 17th and 18th centuries a movement of revision took place in France,
and succeeded in modifying about half the Breviaries of that country.
Historically, this proceeded from the labours of Jean de Launoy
(1603-1678), "le denicheur des saints," and Louis Sebastien le Nain de
Tillemont, who had shown the falsity of numerous lives of the sai