rg. vol. 1, p. 119,) and are also nearly identical
with those of the sacramentary of S. Leo. The Ambrosian and African
liturgies also were evidently derived at a very remote period from
that of Rome. From such considerations as these Mr. Palmer proves the
very ancient or apostolical origin of the "main order", the substance
of the Roman liturgy. Origines liturg. vol. I, sect. VI. The author of
the canon is unknown; yet we know the authors of some additions to the
canon. Thus S. Leo I added sanctum sacrificium immaculatam hostiam, S.
Gregory I, diesque nostros in tua pace disponas.

[Sidenote: Review of the ceremonies of the mass.]

[Sidenote: Mass of the catechumens, ambones, sermons.]

We shall not examine minutely all the prayers and ceremonies of the
mass, or stop to enquire at what time and by what pope each of
them was first introduced, lest we should weary the patience of our
readers[9]; but we shall content ourselves with a general review of
the mass, as it is now celebrated. We may divide it, as the ancients
did, into two parts, the mass of the catechumens, and the mass of the
faithful. The first part includes the preparation and confession of
sins at the foot of the altar, the _introit_ or anthem and part of
a psalm sung at the _entrance_ into church, the _Kyrie eleison_ or
petition for mercy, the _Gloria in excelsis_ or hymn of praise (both
of great antiquity, as Palmer following our catholic divines has
shewn) the collect or collects so called from their being said when
the people are collected together, the epistle and gospel, and also
the verses, said or sung between them both, called the Gradual[10]:
if sung by one voice, it is called the Tract; if by choir, the
Responsory. The collects and other prayers are said with the arms
extended in the same manner as many figures are represented praying on
old christian as well as pagan monuments. After the gospel the sermon
used to be preached, as it generally is in our times[11] and after
the sermon Pagans, Jews, heretics, schismatics, energumens, public
penitents and catechumens were dismissed by the deacon; for the
faithful alone were allowed to be present at the celebration of the
sacred mysteries, in conformity to the discipline of secrecy. That
part of mass, which we have described was called the mass of the
catechumens, because these were allowed to be present at it.

[Sidenote: Mass of the faithful, blessed water.]

From the _missio_, _missa_, or dismi