RITES
72
RITES
367) and St. Augustine, St. CjtII of Jerusalem's
"Catechetical Instructions" (P. L., XXXIII, 331-
1154) and the famous " Peregrinat io Silviae" (in the
"Corpus script, eccl. Latin." of \'ienna: "Itinera
hierosol>'mitana", 35-101) represent in various de-
grees the beginning of an examination of hturgical
texts. From the sixth to the eighth centuries we have
valuable texts (the Sacrament aries and Ordines) and
a liturgical treatise of St. Isidore of Seville ("De eccl.
officiis" in P. L., LXXXIII). The Carlovingian revival
of the eighth and ninth centuries began the long line
of medieval Uturgiologists. Alcuin (P. L., C-CI),
Amalarius of Metz (P. L., XCIX, CV), Agobard (P.
L., CIV). Florus of Lvons (P. L., CXIX, 15-72),
Rabanus Maurus (P. L., CVII-CXII), and Wala-
frid Strabo (P. L., CXIV, 916-66) form at this
time a galaxy of liturgical scholars of the first impor-
tance. In the eleventh century Berno of Constance
("Micrologus" in P. L., CLI, 974-1022), in the
twelfth Rupert of Deutz ("De divinis ofhciis" in
P. L., CLXX, 9-334), Honorius of Autun ("Gemma
animx'" and "De Sacramentis" in P. L., CLXXII),
John Beleth ("Rationale div. offic." in P. L., CCII,
9-166), and Beroldusof Milan (ed. Magistretti, Milan,
1894) carrj' on the tradition. In the thirteenth cen-
tury William Durandus of Mende ("Rationale div.
offic"; see Dur.\ndus) is the most famous of all the
mediaeval Uturgiologists. There is then a break till
the sLxteenth century. The discussions of the Refor-
mation period called people's attention again to
liturgies, either as defences of the old Faith or as
sources for the compilation of reformed services.
From this time editions of the old rites were made for students, with commentaries. J. Clichtove (" Elucidatorium eccl.", Paris, 1516) and J. CochliEus ("Speculum ant. devotionis", Mainz, 1549) were the first editors of this kind. Claude de Sainctes, Bishop of E\Teux, published a similar collection ("Liturgiae eive missae ss. Patrum", Antwerp, 1562). Pamelius's "Liturgica latin." (Cologne, 1571) is a valuable edition of Roman, Milanese, and Mozarabic texts. Melchior Hittorp published a collection of old commentaries on the liturgj' ("De Cath. eccl. div. offic", Cologne, 1568) which was re-edited in Bigne's "Bibl. vet. Patrum.", X (Paris, 1610). The seventeenth century opened a great period. B. Gavanti ("Thesaurus sacr. rituum", re-edited by Merati, Rome, 173()-8) and H. Menard, O.S.B. (" Sacrament arium Gregorianum" in P. L., LXXVIII) began a new line of liturgiologists. J. Goar, O.P. ("Euchologion", Paris, 1647), and Leo Allatius in his various dissertations did great things for the study of Ea.stern rites. The Oratorian J. Morin ("Comm. hist, de disciplina in admin. Sac. Pa'n.", Paris, 1651, and "Comm. de sacr is eccl. ordination- ibus", Paris, 1655). Cardinal John Bona ("Rerum lit. libri duo", Rome, 1671), Card. Tommasi ("Co- dices saframentorum", Rome, 1680; "Antiqui libri missarum", Rome, 1691), J. Mabillon, O.S.B. ("Mu- ea-um Italicum", Paris. 1687-9), E. Martene, O.S.B. ("De ant. eccl. ritibus , Antwerp, 1736-8), represent the highest p<jint of liturgical study. Dom Claude de Vert wrote a series of treatises on liturgical matters. In the eighteenth century the most im}>ortant names are: Benc^diet XIV ("De SS. Sacrificio Mis-sae", re- published at Mainz, 1879), E. Rcnaudot ("Lit. orient, collectio", Paris, 1716), the four Assemani, Maronites ("Kalendaria eccl. universae", Rome, 1755; "Codex lit. eccl. universy;", Rrjme, 1749-66, etc.). Muratori ("Liturgia romana vetus", Venice, 1748). So we come to the revival of the nineteenth century, Dom Gu<^Tanger and the modern authors already men- tionefi.
liENArDOT. IMuTginTum mienUilium colUctv) (Frankfurt, 1847); MARTtNE, iJt arUi'juxn '■crUficc rilihun f Antwerp ari'l Milan, 17.30- 8) : Amemani. Codtz liturgicut Krclmia univerit (Home, 1749-66) ; Da!OEL, f'rtdtz liturgicuf ecrUtirr tinitniKT (I>eiprig, 1847); Denzioek, Rituii f}HinUil\Hm fWCrzliurK, lHr,3); Niu.bh. Knlen- dnrium mnnuaU rlnnxtirurk, ISWi); Hammond, Liturgieii, EnKlprn and WeMern (Oxford, 1878;; Hbiuhtman, Batlern Uturgiei
(Oxford, 1896); Cabrol, Introduction aux itudes liturgiquea
(Paria, 1907); Rietschbl, Lehrbuch tier Liturgik (Berlin, 1900);
Clemen, Quellenbuch zur praktischen Theologie, I: LxtuTgik
(Gieasen, 1910); The Prayer-books of Edward VI and Elizabeth
are reprinted in the Ancient and Modern Library of Theological
Literature (London); Proctor and Frere, .4 New History of the
Book of Common Prayer (London, 1908); Maude, .1 History of
the Book of Common Prayer (London, 1899).
Adrian Fortescue.
Benedictine Rite. — The only important rite pecu- liar to the Benedictine Order is the Benedictine Breviary (Breviarium Monasticum). St. Benedict devotes thirteen chapters (viii-xx) of his rule to regulating the canonical hours for his monks, and the Benedictine Breviary is the outcome of this regulation. It is used not only by the so-called Black Benedictines, but also by the Cistercians, Olivetans, and all those orders that have the Rule of St. Benedict as their basis. The Benedictines are not at liberty to .substitute the Roman for the Monastic Breviary; by using the Roman Breviary they would not satisfy their obligation of saying the Divine Office. Each congregation of Benedictines has its own ecclesiastical calendar.
Michael Ott.
Carmelite Rite. — The rite in use among the Carmelites since about the middle of the twelfth cen- tury is known by the name of the Rite of the Holy Sepulchre, the Carmelite Rule, which was written about the year 1210, ordering the hermits of Mount Carmel to follow the approved custom of the Church, which in this in.stance meant the Patriarchal Church of Jerusalem: "Hi qui litteras noverunt et legere psalmos, per singulas horas eos dicant qui ex institutione sanctorum patrum et ecclesiae approbata consuetudine ad horas singulas sunt deputati." This Rite of the Holj^ Sepulchre belonged to the Galilean family of the Roman Rite; it appears to have de- scended directly from the Parisian Rite, but to have undergone some modifications pointing to other sources. For, in the Sanctorale we find influences of Angers, in the proses traces of meridional sources, while the lessons and prayers on Holy Saturday are purely Roman. The fact is that most of the clerics who accompanied the Crusaders were of French na- tionality; some even belonged to the Chapter of Paris, as is proved by documentary evidence. Local influence, too, played an important part. The Temple itself, the Holy Sepulchre, the vicinity of the Mount of Olives, of Bethany, of Bethlehem, gave rise to magnificent ceremonies, connecting the prin- cipal events of the ecclesiastical year with the very localities where the various episodes of the work of Redemption has taken place. The rite is known to us by means of some manuscripts, one (Barberini 6.')9 of A. D. 1160) in the V.atican library, another at Barletta, described by Kohler (Revue de I'Orient Latin, VIII, 19fK)-01, pp. 383-500) and by him ascribed to about 1240.
The hermils on Mount Carmel were bound by rule only to a.ssembl(! once a day for the celebration of Mass, the Divine Office being recited privately. Lay brothers who were able to read might recite the Office, while others repeated the Lord's Prayer a certain number of times, according to the length and solemnity of tlu; various offices. It may be presumed that on settling in lOurope (from about a. d. 1240) the Carmelites conformed to the habit of the other men- dicant orders with respect to the choral recitation or chant of the Office, and there is documentary evi- dence that on Mount Carmel itself the choral recita- tion was in force at leiist in 1254. The General Chapter of 12.59 passed a number of regulations on liturgical matters, but, owing to the loss of the acts, their nature is unfortunately not known. Sub- serjuent chapters very frecjuently dealt with the rite, chiefly adding new fefisfs, changing old established cusUjms, or revising rubrics. An Ordinal, belonging
