lant, en la celebration du quel ils estoient recommendés à Dieu, suivant l'ordonnance des apostres, un grand profit, soulagement, et refraichissement pour leurs ames, comme enseignent Cyrille de Hierusalem, Chrysostome, et Epiphane."-Histoire de Bearn, l. 4. c. 9. § 1.

"Some time before they made oblation for the dead, it was usual in some ages to recite the names of such eminent bishops, or saints, or martyrs, as were particularly to be mentioned in this part of the service. To this purpose they had certain books, which they called their Holy Books, and commonly their Diptychs, from their being folded together, wherein the names of such persons were written, that the deacon might rehearse them as occasion required in the time of divine service. Cardinal Bona and Schelstrade make three sorts of these Diptychs; one wherein the names of bishops only were written, and more particularly such bishops as had been governors of that particular church: a second, wherein the names of the living were written, who were eminent and conspicuous either for any office and dignity, or some benefaction and good work, whereby they had deserved well of the church; in this rank were the patriarchs and bishops of great sees, and the bishop and clergy of that particular church: together with the emperors and ma

gistrates, and others most conspicuous among the people : the third was the book containing the names of such as were deceased in catholic communion. These therefore were of use, partly to preserve the memory of such eminent men as were dead in the communion of the church, and partly to make honourable mention of such general councils as had established the chief articles of the faith: and to erase the names either of men or councils out of these Diptychs, was the same thing as to declare that they were heterodox, and such as they thought unworthy to hold communion with, as criminals, or some way, deviating from the faith. Upon this account St. Cyprian ordered the name of Geminius Victor to be left out among those that were commemorated at the holy table, because he had broken the rules of the church. And Evagrius observes of Theodorus bishop of Mopsuestia, that his name was struck out of the Holy Books, that is, the Diptychs, upon the account of his heretical opinions after death. And St. Austin, speaking of Cæcilian, Bishop of Carthage, whom the Donatists falsely accused of being ordained by Traditores, or men who had delivered up the Bible to be burned in the times of persecution, tells them that if they could make good any real charge against him, they would no longer name him among the rest of the bishops, whom they believed to be faithful

and innocent at the altar."- Bingham, b. 15. ch. 3.

sect. 17.

Orary.-XVIII. p. 56.

"The Council of Laodicea has two canons concerning the little habit called the Orarium, which was a scarf or tippet to be worn upon the shoulders; and might be used by bishops, presbyters, and deacons, but not by subdeacons, singers, or readers, who are expressly debarred the use of it in that council.-The first council of Braga speaks of the tunica and the orarium as both belonging to deacons. And the third council of Braga orders priests to wear the orarium on both shoulders when they ministered at the altar. By which we learn that the tunica or surplice was common to all the clergy, the orarium on the left shoulder proper to deacons, and on both shoulders the distinguishing badge of priests. The fourth council of Toledo is most particular in these distinctions. For in one canon it says, that if a bishop, presbyter, or deacon, be unjustly degraded, and be found innocent by a synod, yet they shall not be what they were before, unless they receive the degrees they had lost from the hands of the bishops before the altar. If he be a bishop, he must receive his orarium, his ring, and his staff: if a presbyter, his orarium and planeta: if a dea

con, his orarium and alba. And in another canon, that the deacon shall wear but one orarium, and that upon his left shoulder, wherewith he is to give the signal of prayers to the people. Where we may observe also the reason of the name orarium in the ecclesiastical sense ab orando, from praying, though in common acceptation it signifies no more than an handkerchief to wipe the face, and so comes ab ore, in which signification it is sometimes used by St. Ambrose and St. Austin, as well as by the old Roman authors. But here we take it in the ecclesiastical sense for a sacred habit appropriated to bishops, priests, and deacons, in the solemnities of divine service, in which sense it appears to have been a habit distinct from that of civil and common use, by all the authorities that have been mentioned." Bingham, b. 13. c. 8. sect. 2.

Nor wore he mitre here,

Precious, or auriphrygiate. — XVIII. p. 56.

Mitra usus antiquissimus est, et ejus triplex est species: una quæ pretiosa dicitur, quia gemmis et lapidibus pretiosis, vel laminis aureis, vel argenteis contexta esse solet; altera auriphrygiata sine gemmis, et sine laminis aureis vel argenteis; sed vel aliquibus parvis margaritis composita, vel ex serico albo auro intermisto, vel ex tela aurea simplici sine laminis et margaritis; tertia, quæ sim

plex vocatur, sine auro, ex simplici sirico Damasceno, vel alio, aut etiam linea, ex tela alba confecta, rubeis laciniis seu frangiis et vittis pendentibus. Pretiosa utitur Epis copus in solemnioribus festis et generaliter quandocumque in officio dicitur hymnus Te Deum laudamus, &c. et in missa Gloria in excelsis Deo. Nihilominus in eisdem festis etiam auriphrygiata uti poterit, sed potius ad commoditatem quam ex necessitate; ne scilicet Episcopus nimis gravetur, si in toto officio pretiosa utatur: propteréa usu receptum est, tam in Vesperis, quam in Missis, ut pretiosa utatur Episcopus in principio et in fine Vesperarum et Missarum solemnium, ac eundo ad Ecclesiam et redeundo ab ea; et quando lavat manus et dat benedictionem solemnem. Intermedio autem spatio loco pretiosæ accipit auriphrygiatam. Auriphrygiata mitra utitur Episcopus ab Adventu Domini usque ad festum Nativitatis, excepta Dominica tertia Adventus, in qua dicitur Introitus Gaudete, &c. ideoque in signum lætitiæ utitur tunc pretiosa. Item a Septuagesima usque ad feriam quartam majoris hebdomada inclusivè, excepta Dominica quarta Quadragesima, in qua dicitur Introitus Lætare, &c. Item in omnibus vigiliis, quæ jejunantur, et in omnibus quatuor temporibus; in Rogationibus, Litaniis et processionibus, quæ ex causa penitentiæ fiunt; in festo Innocentium, nisi veniat in Dominica; et benedictioni