AMBROSIAN 398 AMBROSIAN it falls on a Sunday, .is in 1905, that is not one of the six Sundays of Athent, the last of which is the Sunday before, but the antiphons of the sixth Sun- day are used. On the sixth Sunday of Advent the Annunciation (de htcarnationc D. . J. C.) is cele- brated, for, since no fLxed festivals are kept during Lent or Easter Week, it cannot be properly cele- brated on 2.5 March, though it is found there in the Calendar and has an Office in the Breviary. On this Sunday there are two Masses, mm de Adventu et altera de 'incarnaiione. This day may be compared with the Mozarabic feast of the Annunciation on 18 December, which is the Roman Expedatio Partus B. M. V. Christmas Day has three Masses, in Node SanctA,in Atirord, and in Die, as in the Roman Rite, and the festivals which follow Christmas are included in the De Tempore, though there is a slight discrep- ancy between the Missal and Breviary, the former putting the lesser feasts of January which come be- fore- the Epiphany in the Sanclorale, and the latter including all day.s" up to the Octave of the Epiphany in the Tenipor'alc, except 9 January (The Forty Martyrs). The day after the Epiphany is the Chris- tophoria, the Return from Egypt. The Sundays after the Epiphany vary, of course, in number, six being, as in the Roman Rite, the maximum. The second is the Feast of the Holy Name of Jesus. Then follow Septuagesima, Sexagesiraa, and Quinquagesima Sun- days, on which, though Gloria in Excelsis and Halle- lujah are used, the vestments are violet. There is no Ash Wednesday, and Lent begins liturgically on the first Sunday, the fast beginning on the Monday. Tlntil the time of St. Charles Borromeo the liturgical Lent, with its use of litanies on Sundays instead of Gloria in Excelsis and the disuse of Hallelujah, began on the Monday. The title of the Sunday, both then and now, was and is Dominica in capite Quadra- gesimce. The other Sundays of Lent are styled De Samaritand, De Abraham, De Coeco, De Lazaro, and of course, in Ramis Palmarum (or Dominica Oliva- rum). The names of the second to the fifth Sun- days are in allusion to the subject of the Gospel of the day, not, as in the Roman Rite, to the Introit. (Cf. nomenclature of Greek Rite.) Passiontide does not begin mtil Holy Week. The day before Palm Sunday is Sahbatum in Traditione Symboli. This, the Blessing of the Font, the extra Masses pro Bap- tizatis in Ecclesid Hyemali on Easter Eve and every day of Easter Week, and the name of the first Sun- day after Easter in albis depositis show even more of a lingering memory of the old Easter Baptisms than the similar survivals in the Roman Rite. Holy Week is Hebdomada Authentica. Maundy Thursday, Good Friday, Easter Eve, and Easter Day are named as in the Roman Rite. The five Sundays after Easter, AscerLsion, Pentecost, Trinity Sunday, and Corpus Christi follow, as in the Roman Rite, but the Triduum Litaniarum (Rogations) comes on the Monday, Tuesday, and Wednesday after, instead of before. Ascension Day. The Sundays after Pente- cost continue eo nomine until the Decollation of St. John (29 August). There may be as many as fifteen of them. Then follow either four or five Sundays post Decollationem S. Joannis Baptistce, then three Sundays of October, the third of which is Dcdicatio Ecclesioe Majoris. The rest of the Sun- days until Advent are post Dedicationem. The Calendar of the Saints calls for little notice. There are many local saints, and several feasts which are given in the Roman Calendar in late February, March, and early April are given on other days, because of the rule against feasts in Lent. Only St. Joseph and the Annunciation come in the Lenten part of the Calendar, but the Mas.sos of these are given on 12 December and the sixth Sunday of Ad- vent respectively. The days are classified a.s follows: fl) Solemnitates Domini. First Class: the Annvincia- tion, Christmas Day, Epiphany, Easter Day with ita Monday and Tuesday, Ascension Day, Pentecost, with its Monday and Tuesday, Corpus Domini, the Dedication of the Cathedral or of the local church, Solemnitas Domini titularis propriae Ecclesicc. First class, secondary: the Feast of the Sacred Heart. Second class: the Visitation, Circumcision, Purifica- tion, Transfiguration, Invention of the Cross, Trinity Sunday. Second class, secondary: the Name of Jesus, the Holy Family, the Exaltation of the Cross. The Octaves of Christmas, Epiphany, Easter Day, Pen- tecost and Corpus Domini also count as Solemnitates Domini. (2) Sundays. (3) Solemnia B. M. V. et Sanctorum. First class: the Immaculate Conception, Assumption, Nativity of St. John Baptist, St. Joseph, Sts. Peter and Paul, AU Saints, the Ordination of St. Ambrose, and the Patron of the local church. Sec- ond class: other feasts of Our Lady, St. Michael and the Archangels, and the Guardian Angels, Decolla- tion of St. John, Feasts of Apostles and Evangelists, St. Anne, St. Charles Borromeo, the Holy Innocents, St. Joachim, St. Laurence, St. Martin, Sts. Nazarius and Celsus, Sts. Protasius and Gervasiiis. St. Stephen, St. Thomas of Canterbury. Second class, secondary: the two Chairs of St. Peter, the Conversion of St. Paul. (4) Solemnia Majora: St. Agatha, St. Agnes, St. Anthony, St. ApoUinaris, St. Benedict, St. Dom- inic, the Translations of Sts. Ambrose, Protasius, and Gervasius, St. Francis, St. Mary Magdalene, Sts. Nabor and Felix, St. Sebastian, St. Victor, St. Vincent. (5) Alia Solemnia are days noted as such in the Calendar, and the days of :>aints whose bodies or important relics are preserved in any par- ticular church become Solemnia for that church. (C) Non-Solemnia Privilcgiata. (7) Kon-Solemnia Simplicia. Feasts are also grouped into four classes: First class of Solemnitates Domini and Solemnia; second class of the same; greater and ordinary So- lemnia; non-Solemnia , divided into pririlegiata and simplicia. Solemnia have two vespers, rjon-iSo/emnia only one, the first. The privilegiatxi have certain propria and the simplicia only the comnninia. The general principle of occurrences is that common to the wliole Western Church. If two festivals fall on the same day, the lesser is either transferred, merely commemorated, or omitted. But the Ambrosian Rite differs materially from the Roman in the rank given to Simday, which is only superseded by a Solemnitas Domini, and not always then, for if the Name of Jesus or the Purification falls on Septuagesima, Sex- agcsima, or Quinquagesima Sunday, it is transferred, though the distribution and procession of candles takes place on the Sunday on which the Purification actually falls. If a Solemne Sanctorutn or a privi- leged non-Solemne falls on a Sunday, a Solemnitas Domini, the Friday or Saturday of the fourth or fifth week of Advent, a Feria de Exceplato, within an Octave of a great Feast, a Feria Litaniaritm, or a Feria of Lent, the whole office is of the Simday, Solemnitas Domini, etc., and the Solem7ic or non- Solemne privilegiatum is transferred, in most cases to the next clear day, but in the case of Solemnia of the first or second class to the next Feria, quncunxpie jesto etiam solemni impedita. A simple non-Solemne is never transferred, but it is omitted altogether if a Solemne of the first class falls on the same day, and in other ca.scs of occurrences it is commemorated, though of course it supersedes an ordinary Feria. The concurrences of the first Vespers of one feast with the .second of another arc arranged on much the same principle, the chief peculiarity being that if a Solemne Sanctorum falls on a Monday its first Vespers is kept not on the Sunday, but on the pre- ceding Satunlay, cxccjit in .dvcnt, when this rule applies fvnly to Sulrmnia of the first and .second class, and clIuT .s'(i/(7/i » Id arc only commemorated at Sun- day Vespers. The litwrgical colours of the Arabro
