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Geographies of Liberation The Making of an Afro Arab
Political Imaginary 1st Edition Alex Lubin Digital Instant
Download
Author(s): Alex Lubin
ISBN(s): 9781469612881, 1469612887
Edition: 1
File Details: PDF, 1.82 MB
Year: 2014
Language: english
Geographies of Liberation
The John Hope Franklin Series in African American History and Culture
Waldo E. Martin Jr. and Patricia Sullivan, editors
Geographies of
Liberation
the making of an
Afro-Arab Political Imaginary

Alex Lubin
The University of North Carolina Press / Chapel Hill
 This book was published with the assistance of the
John Hope Franklin Fund of the University of North Carolina Press.

© 2014 The University of North Carolina Press

All rights reserved
Set in Utopia and Aller types by codeMantra
Manufactured in the United States of America

The paper in this book meets the guidelines for permanence and durability
of the Committee on Production Guidelines for Book Longevity of the Council on
Library Resources. The University of North Carolina Press has been a member
of the Green Press Initiative since 2003.

Complete cataloging information for this title is

available from the Library of Congress.
isbn 978-1-4696-1288-1 (pbk.: alk. paper)
isbn 978-1-4696-1289-8 (ebook)
18 17 16 15 14 5 4 3 2 1
Dedicated to Barbara Lubin
This page intentionally left blank
 Contents

Acknowledgments, xi

Introduction / Geographies of Liberation, 1

1 / Overlapping Diasporas, 18

2 / From Subject to Citizen, 48

Dusé Mohamed Ali and the Afro-Orient

3 / Black Marxism and Binationalism, 78

4 / The Black Panthers and the PLO, 111

The Politics of Intercommunalism

5 / Neoliberalism, Security, and the Afro-Arab International, 142

Conclusion / Liberation at the Twilight of the American Era, 172

Notes, 177
Bibliography, 203
Index, 225
This page intentionally left blank
 Illustrations

Edward Wilmot Blyden, 41

Cover of African Times and Orient Review, 58
Ralph Bunche in Palestine, 1948, 90
Huey Newton in Lebanon, 1980, 129
Map of Oslo Areas A, B, and C, 1995, 149
State and Federal Prison Population, 1925–2011, 153
This page intentionally left blank
 Acknowledgments

This project has been profoundly shaped by the multiple geographies in

which it has traveled. At the University of New Mexico (UNM) I have been
surrounded by colleagues focused on the critical study of the colonial pres-
ent as well as Albuquerque, a city in which the colonial present is ever vis-
ible. The Department of American Studies at UNM has been a productive
location for my scholarship, not only because of the terrific intellectual
work of the faculty and graduate students there, but also because of the
friendships that sustain an academic life. Thanks to Alyosha Goldstein,
Rebecca Schreiber, David Correia, and Michael Trujillo for co-teaching,
plotting together, and discussing ideas that entered this book. I am also
grateful to a long list of graduate assistants who helped with this project
over many years. Thanks to Sandy Rodrigue for holding it all together. Col-
leagues at UNM outside the Department of American Studies were also
important friends and interlocutors to this project. I am especially grateful
to Les Field, who read a very rough draft of this entire project and gave
encouragement as needed.
Major parts of this project were shaped by Beirut, Lebanon, at the
American University of Beirut (AUB), and in the Center for American Stud-
ies and Research (CASAR). Taking my scholarship to Beirut and placing it
in global circulation not only has made this project stronger but also has
enabled certain insights about transnational scholarship. I am grateful to
colleagues at AUB who have encouraged my work and suffered through its
early stages. I am especially thankful to Patrick McGreevy, Nancy Batakji
Sanyoura, Waleed Hazbun, Sirene Harb, and Adam Waterman. CASAR is
a center that hosts scholars who, like me, are in global circulation. Dur-
ing my years in Beirut I have benefited from late-night conversations over
smoky Arak and spicy potatoes with Marwan Kraidy, Jasbir Puar, Elena
Glasberg, Robert Reid Pharr, Lisa Hajjar, and Vijay Prashad.
Over the course of working on this project I have benefited tremen-
dously from the feedback that came after I presented parts of the study
at the American Studies Association Annual Conference, the University of
California at Santa Barbara Center for New Racial Studies, the Geography
Department at the University of California at Berkeley, the English Depart-
ment at the University of Florida, the American Studies Department at the

xi
University of Notre Dame, the Charles Warren Center at Harvard Univer-
sity, the American Studies Center at Hassan II University in Casablanca,
and CASAR at the American University of Beirut.
A traveling career brings a scholar into contact with numerous fellow-
traveling intellectuals who offer feedback over the course of a project. I
have been fortunate to have had impromptu conversations, and some-
times intellectual exchanges, with Vijay Prashad, Alyosha Goldstein,
Patrick Wolfe, Cynthia Young, J. Kehaulani Kauanui, Bill Mullen, Malini
Schueller, Amy Kaplan, Melani McAlister, Moustafa Bayoumi, Brian Ed-
wards, Mounira Soliman, Jake Dorman, Jake Kosek, Ruth Wilson Gilmore,
Marwan Kraidy, David Roediger, Keith Feldman, Jordana Rosenberg, Gaye
Johnson, Cedric Robinson, Ilan Pappé, Sami Shalom Chetrit, Tikva Honig
Parnass, Ziad Abbas, Sari Hanafi, Hilton Obenziner, Rabab Abelhadi, and
Reuven Abergil.
The University of North Carolina Press has been nothing less than su-
perb. Thanks go to Sian Hunter, who saw something in the project and
was a supportive acquiring editor. And special appreciation goes to Mark
Simpson-Vos, who seamlessly ushered this project to completion. The
anonymous readers of this manuscript provided much needed construc-
tive criticism and encouragement.
If scholarship is informed by geographic contexts as it travels to comple-
tion, it is also informed by the location of its departure. I am Barbara Lu-
bin’s son, as I am often introduced. Like many American Jews, my mother
grew up in a Zionist household where support for Israel was unquestioned.
But after being taken to Israel/Palestine around 1986 by a group of Pal-
estinian students from San Francisco State University, my mother had a
moment of dissonance when she recognized that the trees her family had
helped to plant in Israel were now growing atop destroyed Palestinian vil-
lages. What makes my mother unique is that she translated her disgust
of the colonial project into a political movement by forming the Middle
East Children’s Alliance (www.mecaforpeace.org), which has become one
of the most important consciousness-raising and humanitarian relief or-
ganizations supporting Palestinian issues in the United States. She and
her partner, Howard Levine, have done this work at great personal cost
and despite receiving death threats, government harassment, and social
ostracization.
My mother does what she does because, as she always told me, “it’s the
right thing to do.” I was raised in a generation different from that of my
mother, when unquestioned support for Israel was not formative. More-
over, I was fortunate to be the child of Barbara Lubin, who in addition to

xii / Acknowledgments
her work on Palestine, fought to mainstream special education in Berke-
ley’s public schools, helped pass the nation’s first commercial rent control
laws, served as a delegate for Jesse Jackson during his first run for presi-
dent, and founded Jews for Jesse Jackson after Jackson’s unfortunate racial
slur about Jews and New York. I came to political consciousness while lick-
ing the sour adhesive strip on the backs of the many envelops my mother
used for political campaigns. Geographies of Liberation is possible only
because my mother has always shown me that another world is possible.
My entire family helped sustain my momentum in this project. My
brother Charlie—courtesy clerk, union member, softball catcher, and
gentleman—sustains my enduring belief in life beyond the normative.
What makes travel and traveling scholarship bearable is the knowledge
that home is also a traveling architecture built out of affect and love. Solo-
mon Lubin, Eyob Lubin, and Kelly Gallagher—my traveling companions—
make it all worthwhile.

Acknowledgments / xiii
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Geographies of Liberation
This page intentionally left blank
 i n t r o du c t i o n

Geographies of Liberation
[Tiberius’s] people are best examined at a distance.
They are particularly uncomely Jews, Arabs, and negroes.
—Mark Twain, The Innocents Abroad

I’m a Christian, but my father came from a Kenyan family that includes
generations of Muslims. As a boy, I spent several years in Indonesia and heard
the call of the azaan at the break of dawn and at the fall of dusk. As a young man,
I worked in Chicago communities where many found dignity and peace in
their Muslim faith.—Barack Obama, “Remarks by the President
on a New Beginning,” June 4, 2009

In his June 4, 2009, address at Cairo University, President Barack Obama

occupied a contradictory space. As the president of the United States
he was the leader of one of the last remaining great powers, an empire
that was, at the time, providing financial and military support to Hosni
Mubarak, the authoritarian leader of Egypt whose rule would come to an
end within three years at the hands of Egypt’s popular rebellion and the
Arab uprisings. Obama’s administration, like U.S. administrations prior to
it, had given political, financial, and military support to the Mubarak re-
gime believing that the security Arab authoritarian leaders like Mubarak
provided to regional U.S. allies like Israel took precedence over meeting
the Egyptian people’s democratic aspirations. President Obama believed
that his address would reset the fraught history of U.S. engagement with
the Arab world, an engagement that since 1948 has privileged Israeli secu-
rity and U.S. economic and military interests. He advocated the creation
of a Palestinian state and the full recognition on the part of Palestinians of
Israel as a Jewish state; he did not call for a fundamental recalibration of
U.S. geopolitical power and policy, instead advocating reforms to Muslim/
Arab attitudes and to civil society in the Arab world.

1
 In his attempt to repair the history of bad faith between the United States
and the Arab world and to chart a “new beginning,” Obama hoped that he
could represent the United States through the lens of the black freedom
movement, a lens that he believed illustrated the promise of liberalism in
guaranteeing full national inclusion and the promise of nonviolent social
movements. In making this case, Obama presented social change as the
providence of nonviolent protest followed by slow transformation in state
policies. As an example, he drew on a version of civil rights historiography
that highlighted the efficacy of nonviolent protest and ignored the pres-
ence within that movement of armed self-defense and survival. “Resis-
tance through violence and killing is wrong and it does not succeed. For
centuries, black people in America suffered the lash of the whip as slaves
and the humiliation of segregation. But it was not violence that won full
and equal rights. It was a peaceful and determined insistence upon the
ideals at the center of America’s founding. The same story can be told by
people from South Africa to South Asia; from Eastern Europe to Indone-
sia.” In this formulation, one that presents the United States as an excep-
tional state to be emulated globally, racial discrimination and slavery in
the United States are understood as moments of divergence from the val-
ues of the U.S. liberal state—dilemmas that can be overcome, rather than
problems that are foundational to it—and the arc of U.S. history is seen to
be constantly moving toward the ideals of a “more perfect union.”
It is, perhaps, ironic that in a speech about the exceptional nature of U.S.
liberal democracy, Obama invoked the history of groups for whom the full
promise of liberal statehood has failed. The speech linked black civil rights,
Jewish diasporic politics, and Palestinian statelessness as having analo-
gous histories that united Arabs, African Americans, and Jews in a shared
past of racial exclusion and exile. For example, while making an argument
for his government’s “special relationship” with Israel, Obama referenced
Jewish exile in the modern world and the Holocaust: “Around the world,
the Jewish people were persecuted for centuries, and anti-Semitism in
Europe culminated in an unprecedented Holocaust.” Moreover, he of-
fered rhetorical support for and recognition of Palestinians’ aspirations
for a homeland when he spoke of the Palestinians’ displacement in the
formation of the Israeli state: “It is also undeniable that the Palestinian
people—Muslims and Christians—have suffered in pursuit of a homeland.
For more than 60 years they’ve endured the pain of dislocation. Many wait
in refugee camps in the West Bank, Gaza, and neighboring lands for a life
of peace and security that they have never been able to lead. They endure
the daily humiliations—large and small—that come with occupation.”

2 / Introduction
Hence, in attempting some rhetorical balance between Jewish European
and non-Jewish Palestinian exile, Obama identified the overlapping histo-
ries of groups who have been involuntarily and violently forced beyond the
pale of liberal statehood, and in this way he demonstrated the limits of the
ideals he was attempting to valorize. The Jew fleeing European modernity
in the nineteen and twentieth centuries, the black American fleeing racial
violence in the U.S. throughout the long civil rights era, and the Palestinian
fleeing Israeli occupation and seeking return to Palestine all exemplify the
limits of citizenship and the violent belongings and exclusions that consti-
tute the modern nation-state. These groups illustrate how the domains of
citizenship and of civil society can be animated by violent exclusions and
expulsions that are not merely the consequence of bad faith and national
dilemmas but are, rather, constitutive of the state itself.
Obama’s address to the Muslim world required amnesia about the vi-
olence of nation-states, including the one he leads. He ignored his own
state’s imperial forays into the Middle East throughout most of the twenti-
eth century and its imbalanced economic and military support to Israel.
He overlooked Israel’s post-1967 occupation of the West Bank and ex-
panding Israeli settler communities. Moreover, he avoided discussing the
ways that his own administration’s prosecution of the war on terror within
the U.S. has diminished the currency of citizenship for Arab and Muslim
Americans, whose civil liberties have been systematically violated during
a moment the U.S. state has deemed “exceptional.”
Yet Obama wasn’t merely an imperial president lecturing to an audi-
ence who had suffered decades of U.S. foreign policy, although he was
certainly that. He was the first African American president of the United
States, and one who had, as a child, lived in an Islamic society, and his ad-
dress in Cairo unearthed memories of past African American engagement
with Cairo, a city that sits at the strategic meeting point between the Arab
Middle East and the African continent. In July 1964, Malcolm X delivered
his famous address to the meeting of the Organization of African Unity in
Cairo on behalf of the Organization of Afro-American Unity in which he
signaled his break from the Nation of Islam and his embrace of Afro-Arab
politics. Cairo was then a city led by Gamel Abdel Nasser, who more than
any other political leader sought to make Cairo the crossroads of Arab and
black nationalisms.
Obama’s speech was therefore contradictory in the following way: In
making the case to the Muslim world for the promise of peaceful liberal
inclusion into the nation-state, in making a comparison between the U.S.
civil rights movement and the plight of Jewish and Palestinian exiles,

Introduction / 3
Another Random Scribd Document
with Unrelated Content
written with a purpose about that time. Having weathered tliese
storms, the Ambrosian Rite had peace for some three centuries and
a half. In the first half of the fifteenth century Cardinal Branda da
Castiglione, who died in 1443, was legate in Milan. As part of his
plan for reconciling Philip Mary Visconti, Duke of Milan, and the Holy
See, he endeavoured to .substitute the Roman Rite for the
Ambrosian. The result was a serious riot, and the Cardinal's
legateship came to an abrupt end. After that the Ambrosian Rite was
safe until the Council of Trent. The Rule of that Council, that local
uses which could show a prescription of two centuries might be
retained, saved Milan, not without a struggle, from the loss of ita
Rite, and St. Charles Borromeo, though he made some alterations in
a Roman direction, was most careful not to destroy its
characteristics. A small attempt made against it by a Governor of
Milan, who had obtained a permission from the Pope to have the
Roman Mass said in any church which he might happen to attend,
was defeated by St. Charles, and his own revisions were intended to
do little more than was inevitable in a living rite. Since his time the
temper of the Milan Church has been most conservative, and the
only alterations in subsequent editions seem to have been slight
improvements in the wording of rubrics and in the arrangement of
the books. The district in which the Ambrosian Rite is used is
nominally the old archiepiscopal province of Milan before the
changes of 1515 and 1819, but in actual fact it is not exclusively
used even in the city of Milan itself. In parts of the Si\-iss Canton of
Ticino it is used; in other parts the Roman Rite is so much preferred
that it is said that when Cardinal Gaisruck tried to force the
Ambrosian upon them the inhabitants declared that they would be
either Roman or Luthenin. There are traces also of the use of the
Ambrosian Rite beyond the limits of the Province of Milan. In 1132-
34, two Axigustinian canons of Ratislxin, Paul, said by Baumer to be
Paul of Bernricd, and Gebehard, held a correspondence (printed by
Mabillon in his " Musa-um Italicum" from the originals in the
Cathcdnd Library at Milan) with Anselm, Archbishop of Milan, and
.Martin, treasurer of St. Ambrose, with a view of obtaining copies of
the books of the Ambrosian Rite, so that they might introduce it into
their church. In the fourteenth century the Emperor Charles IV
introduced the Rite into the Church of St. Ambrose at Prague. Traces
of it, mixed with the Roman, are said by Iloeyinck ((ieschichte der
kirchl. Liturgic des Bisthums .\ugsburg) to have remained in the
diocese of Augsburg down to its hist breviarj- of 1.584, and
according to Catena (Canti), Milano e il suo territorio, 118) the u.se
of Capua in the time of St. Charles Borromeo had .some
rcsembhance to that of Milan. II. OniGiN. — The origin of tlie
Ambrosian Rite is still under discus-sion, and at least two conllicting
theories are held by leading liturgiologists. The decision is not made
any the easier by the absence of any direct evidence as to the
nature of the Rite before about the ninth century. There are, it ia
 AMBROSIAN 396 AMBROSIAN true, allusions to various
services of the Milanese Cliureh in the writings of St. Augustine and
St.^ Ambrose, and in the anonymous treatise " De Sacrainentis",
which used to be attributed to the latter, but is now definitely
decided not to bo his; but these allusions are naturally enough
insufficient for more than vague conjecture, and have been used
with perhaps equal justification in support of either side of the
controversy. Even if the rather improbable story of Landulf is not to
be believed, the existing manuscripts, which only take us back at the
earliest to the period of Charlemagne, leave the question of his
influence open. This much we may confidently affirm, that though
both the Missal and the Breviary have been subjected from time to
time to various modifications, often, as might be expected, in a
Roman direction, the changes are singularly few and unimportant,
and the Arabrosian Rite of to-day is substantially the same as that
represented in the early M3S. Indeed, since some of these
documents come from places in the Alpine valleys, such as Biasca,
Lodrino, Venegono, and elsewhere, while the modern rite is that of
the metropolitan cathedral and the churches of the city of Milan,
some proportion of the differences may well turn out to be local
rather than chronological developments. The arguments of the two
principal theories are necessarily derived in a great measure from
the internal evidence of the books themselves, and at present the
end of the controversy is not in sight. The question resolves itself
into this: Is the Ambrosian Rite archaic Roman? Or is it a much
Romanized form of the Galilean Rite? And this question is mixed with
that of the provenance of the Galilean Rite itself. Some liturgiologists
of a past generation, notably Dr. J. M. Neale and others of the
Anglican School, referred the Hispano-Gallican and Celtic family of
liturgies to an original imported into Provence from Ephesus by St.
Irena'us, who had received it through St. Polycarp from St. John the
Divine. The name Epheaine was applied to this liturgy, and it was
sometimes called the Liturgy of St. John. The idea was not modern.
Colraan, at the Synod of Whitby in 664, attributed the Celtic rule of
Easter to St. John, and in the curious little eighth-century treatise
already mentioned (in Cott. MS. Nero A. II) one finds: "Johannes
Evangelista primum cursus gallorum decantavit. Inde postea beatus
policarpus discipulus sci iohannis. Inde postea hiereneus qui fuit eps
Lug.lunen.sisGallei. Tcrtius ipse ipsum cursum decan tauerunt [sic] in
galleis. " The author is not speaking of the Liturgy, but of the Divine
Office, but that does not affect the question, and the theory, which
had its obvious controversial value, was at one time very popular
with Anglicans. Neale considered that the Ambrosian Rite was a
Romanized form of this Hispano-Ciallican, or Ephesine, Rite. He
never brought much evidence for this view, being generally
contented with stating it and giving a certain number of not very
convincing comparisons with the Mozarabic Rite (Essays on
Liturgiology, ed. 18G7, 171-197). But Neale greatly exaggerated the
Romanizing effected by St. Charles Borromeo, and his essay on the
Ambrosian Liturgy is now somewhat out of date, though much of it
is of great value as an analysis of the existing Rite. W. C. Bishop, in
his article on the Ambrosian Breviary (Church Q., Oct., 18S0), takes
up the same line as Neale in claiming a Galilean origin for the
Ambrosian Divine Office.^ But Duchesne in his "Origines du culte
chr^ tien" has put forward a theory of origin which works out very
clearly, though at present it is almost all founded on conjecture and
a priori reasoning. He rejects entirely the Ephesine supposition, and
considers that the Orientali.sms which he recognizes in the Hispano-
Gallican Rite are of much later origin than the period of St. Irena-us,
and that it was from Milan as a centre that a rite, imported or
modified from the East, perhaps by the Cappadocian Arian Bishop
Auxentius (355-374), the predecessor of St. Ambrose, gradually
spread to Gaul, Spain, and Britain. He lays great stress on the
important position of Milan as a northern metropolis, and on the
intercourse with the East by way of Aquileia and lUyria, as well as on
the eastern nationality of many of the Bishops of Milan. In his
analysis of the Gallican Mass, Duchesne assumes that the
seventhcentury Bobbio Sacramentary (Bibl. Nat., 13,246), though
not actually Milanese, is to be counted as a guide to early Ambrosian
usages, and makes use of it in the reconstruction of the primitive
Rite before, according to his theory, it was so extensively Romanized
as it appears in the earliest undeniably Ambrosian documents. He
also appears to assume that the usages mentioned in the Letter of
St. Innocent I to Decentius of Eugubium as differing from those of
Rome were necessarily common to Milan and Gubbio. Paul Lejay has
adopted this theory in his article in the "Revue d'histoire et
litt^rature religeuses" (II. 173) and in Dom Cabrol's Dictionnaire
d'arch^ologie chrdtienne et de limrgie" [s. v. Ambrosien (Rit)]. The
other theory, of which Ceriani and Magistretti are the most
distinguished exponents, maintains that the Ambrosian Rite has
preserved the pre-Gelasian and pre-Gregorian form of the Roman
Rite. Dr. Ceriani (Notitia Liturgis Ambrosianie) supports his
contention by many references to early writers and by comparisons
of ea/lv forms of the Roman Ordinary with the Ambrosian. Both
sides admit, of course, the self-evident fact that the Canon in the
present Ambrosian Mass is a variety of the Roman Canon. Neither
has explained satisfactorily how and when it got there. The
borrowings from the Greek service books have been ably discussed
by Cagin (Pal6ographie musicale, V), but there are Greek loans in
the Roman books also, though, if Duchesne's theory of origin is
correct, some of them may have travelled by way of the Milanese-
Gallican Rite at the time of the Charlemagne revision. There are
evident Gallicanisms in the Ambrosian Rite, but so there are in the
present Roman, and the main outlines of the process by which they
arrived in the latter are sufficiently certain, though the dates are not.
The presence of a very definite Pvst-Sanctus of undoubted Hispano-
Gallican form in the Ambrosian Mass of Easter Eve requires more
explanation than it has received, and the whole question of
provenance is further complicated by a theory, into which Ceriani
does not enter, of a Roman origin of all the Latin liturgies, Gallican,
Celtic, Mozarabic, and Ambrosian alike. There are indications in his
liturgical note to the "Book of Cerne" and in "The Genius of the
Roman Rite" that Mr. Edmund Bishop, who, as far as he has spoken
at all, prefere the conclusions, though not so much the arguments,
of Ceriani to either the arguments or conclusions of Duchesne, may
eventually have something to say which will put the sul>ject on a
more solid basis. III. E.^RLY MSS.— The early MSS. of the
Ambrosian Rite are generally found in the following forms: (1) The
"Sacramentary" contains the OraHones super Populum, Prophecies,
Epistles, Gospels, Orationcs super Sindoncm, and super Oblata, the
Prefaces and Post-Comnmnions throughout the year, with the
variable forms of the Communicantes and Hanc igilur, when tliey
occur, and the solitary Post Sanctus of Easter Eve, besides the
ceremonies of Holy Week, etc., and the Ordinary and Canon of the
Mass. There are often also occasional offices usually found in a
modern ritual, such as Baptism, the Visitation and Unction of the
Sick, the Burial of the Dead, and various benedictions. It is
essentially a priest's book, like the Euchologion of the Greeks.
 AMBROSIAN 397 AMBROSIAN (2) The " Psalter" contains
tlie Psalms and Canticles. It is sometimes included with the "
Manual". (3) The ".Manual" is nearly the complement of the
"Sacramentary" and the "Psalter" aa regards both the Mass and the
Divine Office. It contains: For tlio Divine Othce; the Luceriiaria,
Antiphons, Responsoria, PsalUnih, Complcloriu, Capilula, Hymns, and
other chanceable parts, except the Lessons, which are found
separately. For the Mass: the Ingrcsxoe, Psalmella, Versus, Cantus,
Antiphnna: ante and jiost Evantjelittm, Offertoria, Conjractoria, and
Tranxitoria. The "Manual" often also contains occasional services
such as are now usually found in a Ritual. (4) The "Antiphoner" is a
.Uanwa/ noted. (5) The"Kitual" and (6) "Pontifical" have contents
similar to those of Roman books of the same name, though of
course the early MSS. are less ample. The following arc some of the
most noted MSS. of the rite. (I) Sacramentaries and Missals: (a) The
" Biasca Sacramentary"; Bibl. .\nibros., A. 24, bis inf., late ninth or
early tenth century. Described by Dclisle, "Anc. Sacr.", LXXI, edited
by Ceriani in his "Monumenta Sacra et Profana ", VIII, the Ordinary
is analyzed and the Canon given in full in Ceriani's "Notitia Lit.
.\mbr". (b) The "Lodrino Sacramentary"; Bibl. Ambr., A. 24, inf.,
eleventh centur\'. Delisle, "Anc. Sacr.", LXXII. (c) The "Sacramentary
of San Satiro", Milan; treasury of Milan Cathedral; eleventh century.
Delisle, "Anc. Sacr.", I.XXIII. (d) Sacramentary; treasury of Milan
Cathc8alms and antiphons of that Ftria de Exceptalo. If
 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 Sunday are
used. On the sixth Sunday of Advent the Annunciation (de
htcarnationc D. \. J. C.) is celebrated, for, since no fLxed festivals are
kept during Lent or Easter Week, it cannot be properly celebrated 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, tliough there is a slight discrepancy between the Missal
and Breviary, the former putting the lesser feasts of January which
come before- 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
Christophoria, 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
Sundays, on which, though Gloria in Excelsis and Hallelujah 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
Quadragesimce. The other Sundays of Lent are styled De
Samaritand, De Abraham, De Coeco, De Lazaro, and of course, in
Ramis Palmarum (or Dominica Olivarum). Tlie names of the second
to the fifth Sundays 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 Baptizatis in Ecclesid
Hyemali on Easter Eve and every day of Easter Week, and the name
of the first Sunday 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 Pentecost 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
Sundays 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 otlier 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 Advent respectively. The
days are classified a.s follows: fl) Solemnitates Domini. First Class:
the Annvinciation, 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, Purification, 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, Pentecost 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. Second class: other feasts of Our Lady, St. Michael and tlie
Archangels, and the Guardian Angels, Decollation 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. Dominic, 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 particular 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 Solemnia; 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, Sexagcsima, 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 privileged 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, witliin 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 nonSolemne
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 altogetlier 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 witli 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 preceding
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 Sunday Vespers. The litwrgical colours of the
Arabro
 AMBROSIAN 399 AMBROSIAN eian Rite are very similar to
those of the Roman, the most iraport;iiit differeiiocs being tliat
(except when some greater clay occurs) red is used on the Sundays
and Feriw after Pentecost and the IJceoUation of St. John until the
Eve of tlie Dedication (third Sunday in October), on Corpus Christi
and its Octave, and during Holy Week, except on Good Friday, as
well as on the days on which it is used in the Roman Rite, ami that
(with similar except ioiLs) green is only used from the Octave of the
Epiphany to the eve of Septuagcsima, from Low Sunday to the
Friday before Pentecost, after the Dedication to Advent, and on
feasts of abbots. V. The Dutxe Offke. (1) The Distribution of the
Psalter. — The .\mbrosian distribution of the Psalter is partly
fortnifjhtly and partly weekly. Psalms i to cviii are divided into ten
decurice, one of which, in its numerical order, divided into three
Nocturns, is recited at Matins on the Mondays, Tuesdays,
Wednesdays, Thursdays, and Fridays of each fortnight, each Nocturn
being said under one antiphon. At the Matins of Sunday and
Solemnilatcs Domini and on Fence in Easter and Whitsun weeks and
the octave of Corpus Christi, there are no psalms, but three Old
Testament canticles, Isaias xxvi, De node rigilald: the Canticle of
Anna (I K. ii), Confirmatum est: and the Canticle of Jonas (ii),
Clamari ad Dominum, or of Habacuc (iii), Doniine audivi. And on
Saturdays the Canticle of Moses (Exod xv), Cantemu.'! Domino, and
half of Psalm cxviii take the place of Decurice at the three Nocturns.
At Vesi»rs, Psalms cix to cxlvii, except cxvii, cxviii, and cxxxiii,
■which are used elsewhere, and cxlii, which is only used in the
Otiice of the Dead and as Psalmus Dircctus at I-auds on Fridays, arc
divided between the whole se\cn days of each week in their
numerical sequence, and in the same manner as in the Roman Rite.
Psalm cxviii, besides being used on Saturdays, is distributed among
the four lesser Hours exactlj' as in the Roman Rite; Psalm 1 is said at
Lauds everj' day except Sunday, wlien the Benedicile, and Saturtlay,
when Psalm cxvii, takes its place, and with the Prcces (when those
are used) at Prime and;Tcrce throughout the year and at None
during Lent, while at the Prtces of Sext Psalm liii is said, and at
those of None Psalm Ixxxv, except during Lent. Psalm liii precedes
Beati immaculati at Prime, and Psalms iv, XXX, 1-6, xc and cxxxiii are
said daily, as in the Roman Rite, at Compline. At Lauds a single
Psalm, known as Psalmus Direcius, differing with the day of the
week, is also said. Table or Decdruc. Noct. I Noct. II Noct. Ill !)«.
IjPa-i. i-viii ix-xii xiii-xvi 1st wk.. Mon. " 2 IVi. xvii-xx XXl-XXV xx^•l-
x.TX •• 3|P»s. xxxiXXXIV-XXXVI xxxvii-xl •• •• Wed. XXXIU " 4 Vta.
xli-xhii xlvii-l •' •■ Thurs. •• 5 Pm. li-liv Iv-lvu Iviu-lx " " Fri. •■ 6 Pm.
Ixi-Ixiv lxv-lx%-u Ixviii-lxx 2d wk., Mon. " 7 Pm. Ixxi-lxxv Ixxvi-lxxvii
xviii-lxxx •• •■ Tuts. ■• 8 Pas. IxxxiIxxxiv lxxx\--bocxvii Ixxxviii-xc ••
■• Wed. •■ 9 Pm. xci-xciii xciv-xcvi XC\'ll-C '• •' Thurs. •■ 10 Put. ci-
ciii civ-cv oi-cviii •• •• Fri. Table or V EMPCR PSALUS. Phalmi Direct!,
and Psalsii IV Vermus. Vesper Psalms Ps. Di. Lauds Ps. IV, Vers.
Lauds Ps. IV. Vers. Vespers Sunday cix-cxiii exii Monday CXIV-CVU,
CXIX, liu 2.1 wk.lxxxiii viu Tuesday cxxi-cxxv bo,-i Ixxxvii XIV
Wednesday CXXVl-CXXX cxxxi. cxxxii. Ixix Ixvi XXX Thursday CXXXIV.
CXXXVI cxiii Ixu xxxvi Friday cxxxvii-cxli cxlii cvii Ixxvi Saturday cxliii-
cxlvii Ixxxix Ixxxviii xri During Ix;nt Ps. xc is said as Psalmus Direcius
at Vespers, except on Sundays, Fridays, and Saturdays, and the
"Four Verses of a Psalm" at I>auds on Saturdays are alternately
from the twelfth and first i)art3 of Ps. cxviii, and on the six Sundays
t lie "Four Verses" are from Ixix, Ixii, ci, Ixii, Ixii, Iviii. During Lent
also the Vesper " Four Verses" are different for every day, except
that there are none on P'riday, and those on the first four Saturdays
are from Ps. xci. In Holy Week the Psalms at the Noctunus and at
VcsI)ers are all proper, and there are also proper Psalms during the
period from the first Feria de Exceptato until the Circumcision; and
on the Annunciation (sixth Sunday of Advent), Epiphany,
Christophoria, Name of Jesus, Ascension, Corpus Christi, the
Dedication and many .SoUmiiia Sanctorum, and on many other
saints' days the Decurice are superseded by Psidms of the Common
of Saints. (2) 0(/icr DetaiU of the Divine Office. — Antiphonv, similar
in construction to those in the Roman Hite are: in Psalmis et canticis,
used as in the Roman Rite; in Chora, said after the Lucemarium on
Sundays, at the second Vespers of Solemnia, or on other Siiints'
days, at first Vespers, but not on Feria, except Saturdays in .-Advent;
ad Cn/ccm, said on Solemnilatcs Domini, on Sundays, except in Lent,
and on Solemnia. Hesponsoria are constructed as in the Roman Rite,
and are: Post hi/mnum, said after the hymn at Matins; Inter
lectiones at JIatins; cum Infanlibus or cum Pueris after the hymn at
the first Vespers of Solemn ia; in Chora, said at Vespers on Sundays,
at the second Vespers of Solemnia, and at the first of Xon-Sotemnia,
after the hymn; in Ba)>tistcrio, at Lauds and Vcsix>rs of some
Solemnitiites after the first Psallcnda, on Ferice after the twelve
Kr/rics, at Vesi)ers after the prayer which follows Maqnifical;
Diaconalia or Quadragesimalia, on V ednesdays in Lent and on Ciood
Friday; ad Coniu AUaris, at Lauds before the Psalmus Direcius on
Christmas Dav, the Epiphany, and Easter Eve; Gradualia, said after
the liymn at I^iids on Feriae in Lent. Luccmaria are Hesponsoria
which begin Vespers. Psallcndce are single verses, often from the
Psalms, said after the twelve Kyries and the second prayer at Lauds,
and after the prayers at Vespers. They are variable according to the
day, and are followed by either one or two fixed Complevda or
Complcloria, which are also single verses. P-mlnii Dirccti are said at
Lauds and .sometimes at Vespers. They are sung together bv both
choirs, not antiplionally. Psalmi Qiiatuor V'cr.ius is the name given to
four verses of a psalm said at Vespers and Lauds on weekdays, after
one of the Collects. Among the Hymn.t, besides those by St.
Ambrose, or commonly attributed to him, many are included bv
other authors, such as Prudentius, Venantius I'ortunatus, St.
Gregorj', St. Thomas Aquinas, and many whose authorship is
unknown. A considerable number of well-known hymns (e. g. ".-Vve
Maris Stella ", "A Solis Ortus Cardine", " Jesu Redemptor Omnium,"
"Iste Confessor") are not in the Ambrosian Hymnal, but there are
many there wliich are not in the Roman, and those that are common
to both generally appear as they were before the revisions of Urban
\ni, though some have variants of their own. Capitula arc short
lessons of Scripture used as in tlic lioman Rite. .\t the Les.ser Hours
and Compline Capitula taken from the Epistles are called EpislnUlta:
(3) Con-^trurtinn oj the Divine Office. — (The constantly occurring
Dominus robiiscttm, etc., has l)een omitted in this analysis.) Matins:
Paternoster; .Ate Maria: Deus m adjiitorium: Gloria Palri; Hallelujah
or l.aus tihi. (The Ambrosians transliterate Ilalhlujah from Hebrew,
not from Creek. They also write caelum not coelutn and seculum not
.•^aerulum.) Hymnj Respon.':orium: canticle, Bcnedictus es (Dan.
iii); Kipie eleuion thrice Psalms or Canticles of the
 AMBROSIAN 400 AMBROSIAN three Nocturns; Lessons,
with Respon.ioria and Benedictions— usually three Lessons,
Sundays, homilies; weekdays from the Bible; saints' days, Bible and
life of saint. On Christmas Day and Epiphany nine lessons; on Good
Friday, six; on Easter E\e, none. On Sundays and festivals, except in
Lent and Advent, Te Deum follows. — L.^uds : Introduction as at
Matins; canticle, Benedictus, Attende caelum or Clamavi; Krjrie,
tlirice; Antiphona ad Crucem, repeated five or seven times, not said
on Perm; Oratio secreta i; canticle, Canlemus Domino (Ex. xv); Kyrie,
thrice; Oralio secreta ii; canticle, Benedicite, Confitemini Domino (Ps.
cxvii), or Miserere (Ps. 1); Kyrie, thrice; Oratio i; psalms, Laudate
(Pss. cxlviii-cl, cxvi); CapUulum; Kyrie, thrice. Psalmus Directus;
hymn (on weekdays in Lent, Graduale); Kyrie, twelve times. On
Sundays and festivals, Psallerida and Compktorium; on Ferite,
Respnnsorium in Baplisterio; Kyrie, thrice; Oratio ii. On Sundays and
Solemnitates Domini, Psallenda ii and Completorium ii; on weekdays
Psalmi iv, versus and Completorium; Kyrie, thrice; Oratio Hi;
commemorations, if any; concluding versicles and responses. — The
Lesser Hours (Prime, Terce, Sext, None): Introduction as at Matins.
Hymn; psalms; Epislolella; Responsorium Breve (at Prime,
Quicunque vult); Capitulum; Preces (when said); at Prime, three
Orationes, at other Hours, one; Kyrie, thrice; Benedicamus Domino,
etc. (at Prime in choir the Marlyrology, followed by Exidlabunl Sancli
etc., and a prayer); Fidelium animce etc. Vespers: Introduction as at
Matins. On Sundays and Ferim: Lucernarium; (on Sundays,
Antiphona in choro); hymn; Responsorium in choro; five psalms;
Kyrie, thrice; Oratio i; Magnificat; Oratio ii; on Sundays, Psallenda i,
and two Completoria; on Ferioe, Responsorium in Baplisterio; Kyrie,
thrice; Oratio Hi; on Sundays, Psallenda ii, and two Completoria; on
Ferim, Psalmi iv versus: Kyrie, thrice; Oratio iv; commemorations, if
any. On saints' days; Lucernarium; at second vespers Antiphona in
choro; hymn; Responsorium in choro or cuin injanlibus; psalm; Kyrie,
thrice; Oratio i; Psalm; Oratio ii; Magnificat; Kyrie, thrice; Oratio Hi;
Psallenda and two Completoria; Kyrie, thrice; Oratio iv;
commemorations. Concluding versicles and responses. — Compline:
Introduction, with addition of Converte nos, etc.; hymn (Te lucis);
Psalms iv, xxx, 1-7, xc, cxxxii, cxxxiii, cxvi; Epislolella; Responsorium;
hhinc Dimitlis; Capitulum; Kyrie, thrice; Preces (when said); Oratio i,
Oratio ii; concluding versicles and responses; Antiphon of Our Lady;
Confitcor. There are antiphons to all psalms, except those of
Compline, and to all canticles. During Lent, except on Saturdays and
Sundays, there are two lessons (from Genesis and Proverbs) after
Terce; and on Wednesdays and Fridays of Lent and on Ferioe de
Exceptato litanies are said then. VI. The Mass. — The Ambrosian
Mass in its present form is best shown by an analysis pointing out
the differences from the Roman. As a great part of it agrees word for
word with the Roman, it will only be necessary to indicate the
agreements, without giving the passages in full. There are a certain
number of ceremonial differences, the most noticeable of which are:
(1) When the deacon and sub-deacon are not occupied, they take up
positions at the north and south ends of the altar facing each other.
(2) The Prophecy, Epistle, and Gospel are said, in Milan Cathedral,
from the great ambon on the north side of the choir, and the
procession thereto is accompanied with .some .state. (3) The
offering of bread and wine by the men and women of the Scuola di
S. Ambrogio. (4) The filing past and kissing the north corner of the
altar at the OITertory. (5) The silent Lavaho just before the
Consecration. (6) The alMcnce of bell-ringing at the IClevation. In
tlie rubrics of the Missal there are certain survivals of ancient usage
which could only have applied to the city of Milan itself, and may be
compared with the "stations" aflixed to certain Masses in the Roman
Missal of to-day. The Ambrosian Rite supposes the existence of two
cathedrals, the Basilica Major or Ecclesia ^Estiva, and the Basilica
Minor or Ecclesia Hiemalis. Lejay, following Giulini, calls the Ecclesia
Major (St. Mary's) the winter church, and St. Thecla the summer
church (Cabrol, Dictionnaire d'arch6ologie chrdtienne, col. 13S2
sqq.), but Ecclesia Hiemalis and Ecclesia Major in the "Bergamo
Missal", and Ecclesia Hie7nalis and Ad Sanctam Mariam, in all
missals, are evidently contrasted with one another. Also the will of
Berengarius I, founding St. Rafaele ((juoted by Giulini, I, 416)
speaks of the latter being near the summer church, which it is, if the
summer church is St. Mary's. There is also assumed to be a
detached baptistery and a Chapel of the Cross, though mentions of
these are found chiefly in the Breviary, and in earlier times the
church of St. Laurence was the starting point of the Palm Sunday
ceremonies. The greater, or summer, church, under the patronage of
Our Lady, is now the Cathedral; the lesser, or winter, cliurch, which
stood at the opposite end of the Piazza del Duomo, and was
destroyed in 1543, was under the patronage of St. Thecla. As late as
the time of Beroldus (twelfth century) the changes from one to the
other were made at Easter and at the Dedication of the Great
Church (third Sunday in October), and even now the rubric
continues to order two Masses on certain great days, one in each
church, and on Easter Eve and through Easter week one Mass is
ordered daily pro haplizatis in Ecclesia Hiemali, and another,
according to the Bergamo book, in Ecclesia Majori. The modern
books say, in omni ecclesid. There were two baptisteries, both near
the greater church. Analysis of the Ambrosian Mass. The Confiteor.
V. In nomine Patris, etc. R. Amen. V. Introibo ad Altare Dei. R. Ad
Deum qui etc. V. Confiteraini Domino quoniam bonus. R. Quoniam in
sieculum misericordia ejus. Confiteor, etc., Misereatur, etc.. Indulgent
iam etc., as in the Roman Rite, differing only in adding the name of
St. Ambrose to the Confiteor. V. Adjutorium nostrum etc. R. Qui fecit
etc. V. Sit nomen Domini benedictum. R. Ex hoc nunc et usque in
seculum. (Secreto) Rogo te, altissime Deus Sabaoth, Pater sancte, ut
pro peccatis meis possim intercedcre et astantibus veniam
peccatorum promereri ac pacificas singulorum hostias immolare.
Oramus te, Domine etc., as in the Roman Rite. The "Ingressa",
which answers to the Roman Introit. Except in the Mass for the
Departed, when, even in the 1475 Missal, it is exactly the Roman
Introit, it consists of a single passage, generally of Scripture, without
Psalm, "Gloria Patri", or repetition. V. Dominus vobiscura etc. Gloria
in Excelsis. — On the Sundays in Lent two litanies are said
alternately instead. These litanies strongly resemble the Great
Sjmapte of the Greek Rite and, like that, are said by the deacon.
One has the response "Domine Miserere", and the other "Kyrie
eleison". A very similar litany in the Stowe Missal (f IG, b) is called
"Deprecatio Sancti Martini pro populo". Kyrie eleison (thrice). V.
Dominus vobiscum etc. Oratio super Populum, "vel plures
Orationes". The Collect or Collects for the day. V. Dominus vobiscum
etc. The Prophetical Lesson, when there is one, which is generally on
Sundays, "Solemnitates Domini" and
 AMBROSIAN 401 AMBROSIAN "Solemnia", precpileil by a
benediction; "Prophetica (or Apostolica) Lei-tio sit nobis salutis
eruditio". According to the letters of Paul and Ciebehard of Ratisbon,
"(!esta Sanctorum" sometimes took the place of the Old Testament
Lesson. Passages from the Acts and the Apocalypse are still used.
Psalmellus and \ ersus. The Epistle, preceded by the Benediction,
"Apo.stolica (loctrina repleat nos gratia divina". Hallelujah. Versus.
Hallelujah. t)n "solemnitates Domini" the first Hallelujah is doubled.
In Lent, on the Litany days, the " Feria; de Exceptato" and Vigils, the
Cantus, answering to the Uoman Tractus, takes the place of the
Hallelujahs and Versus, (•n some " Solemnitates Domini" there is an
"Antiphona ante Evangelium" also. There are no 8e-sing the corner
as he passes. Then follow two prayers of ottering, addressed
respectively to the Father and to the Trinity, agreeing in meaning
with the "Suscipe .Sancte Pater" and " Suscipe Sancta Trinitas" of
the Rotnan Rite, but difTering altogether in language. On .Sundays
and feasts of Our Lord and their vigils, there is a third prayer, nearly
agreeing in wording with "Suscipe, Sancta Trinitas". Then extending
his hands over the oblation, he says: "Et suscipe Sancta Trinitas
banc oblationem pro emundatione mea; ut mundes et purges me ab
uni\ersis peccatonim maculis, riuatoinis tibi digne ministrare mercar,
Deus et clement i.-isiine Domine". He blesses the Oblata, continuing:
"Renedictio Dei Omnipotentis Pa + tris et Fi + lil et Spiritus+ Sancti
copiosa de csplis descendat super banc nostram oblationem et
accepta tibi sit haec oblatio, Domine sancte, Pater omnipotens,
a;tcrne Deus, misericordi.ssime rerum Conditor". [In the eleventh-
century MS. in the Chapter Library at Milan (No. 1. d in the list of
Sacramentaries given above), the "Dominus vobiscum" after the
Creed is followed by a prayer: "Adesto Domine supplicationibus
nostris et his muneribus pra'seiitiam tuit majestatis intersere ut quod
nostro servitio geritur te potius operante firmetur per omnia, etc.",
and there are no other Offertory prayers.] At a solemn Mass the
blessing of the Incense, and censing of the altaifollow. The words
are exactly those of tlie Roman Rite until the delivery of the thurible
to the deacon, when instead of "Ascendat in nobis" the priest says:
"Ecce odor Sanctorum Dei: tanquam odor agri pleni, quem Deus
benedi.xit". Then follows the "Offertorium". In the cathedral of Milan
there is an interesting ceremony at the Offertorj', probably a survival
of the early practice of offerings "in kind" by the congregation. Ten
old men (known as the Vecchioni) and ten old women, who are
supported by the Chapter, wear a special costume and belong to
what is called the "Scuola di S. Ambrogio", bring offerings of bread
and wine to the choir steps and deliver them to the clergy. There is a
detailed account of this ceremony in Reroldus (Ed. Magistretti, 1894,
52). The ins'titution is mentioned in a charter of Bisliop Ans[)crt in
the ninth century. Wickham Legg (Ecclcsiological Essays, 53) says
that these offerings are not now used at the Mass then being said,
but at some later one. He gives photographs of the old men and
women and a full description of the ceremony. The Creed, preceded
by " Dominus vobiscum", etc. It is here entitled "Symbolura
Constantinopolitanum", and differs not at all from that in the Roman
Mass. v. Dominus vobiscum, etc. Oratio super oblata. The Preface.
The "Sursum corda" etc. is exactly as in the Roman Rite, though the
plain chant is altogether different. The Preface itself lias the word "
((uia" after "vere", but otherwise begins as in the Roman Rite, as far
as " JEteme Deus". After that comes a marked difference, for instead
of only ten variations, there are proper Prefaces for all days that
have proper offices, as well as commons of all classes, and in the
final clauses, which varj-, as in the Roman, according to the ending
of the inserted Proper, there are verbal differences. The Sanctus,
exactly as in the Roman Rite. The Canon. "Te igitur" exactly as in the
Roman Canon. In the printed Missals, even before the Borromean
revision, there is a variation which comes after "lupc sancta sacrificia
illibata", in the Mass of Easter Eve. In the Bergamo Missal it follows
immediately after the "Sanctus", without the "Te igitur" clause. It is:
"Vere Sanctus, vere benedictus D. N. J. C. Filius tuus qui cum
Dominus esset Majestatis, descendens de cxlo formam servi, qui
prius perierat, suscepit, et sponte pati dignatus est; ut eum quem
ipse fecerat de morte liberaret. Unde et hoc paschale sacrificium tibi
offerimus pro his quos ex aqua et Spiritu Sancto regencrare dignatus
es dans eis reniissionem omnium peccatorum, ut invenires eos in
Christo Jesu Domino nostro. Pro quibus tibi, Domine supplices
fundimus prcces ut nomina eorum pariterque famuli tui Papa; nostri
N. et Pontificis nostri N. scripta habeas in Libro Viventium. Per
eundem, etc." This is in the form of a Post Sanctus of the Mozarabic
Rite, though it does not agree exactly with any particular Post
Sanctus. "Memento Domine" is the same as in the Roman.
"Communicantes" and " Hanc igitur" are variable on certain days, as
in the Roman Rite, but the list of saints differs, Linus and Cletus
being omitted and Hippolvtus, Vincent, Apollinaris, Vitalis, Xazarius
and Celsus, Prot:isius and (jervasius, Victor, Xabor, Felix, and
Calimerius being added. In the earlier editions there were the
following additional names:
 AMBROSIAN 402 AMBROSIAN Matemiis Eustorgius,
Dionysius, Ambrose, Simplitian, Martin, Eusebius, Hilarj', Julius, and
Benedict. "Quam oblationem quam pietati tuK offerimus tu Deus in
omnibus quirsumus. etc.", the rest as in the Roman Canon. At tliis
point the Priest washes his hand, "nihil diccns". The next clauses,
reciting the Institution, differ verbally. "Qui pridie quam pro nostra
omniumque salute pateretur (cf. tlie -Maundy Tliursday Mass of the
Roman Rite) accipicMis Panem, elevavit oculis ad C!e1os ad te Deura
Patrcm suum omnipotentem, tibi gratias agens benedixit, fregit,
deditque Discipulis suis, diceiis ad eos: Accipite et manducate ex hoc
omnes: Hoc est enim Corpus mcum. Simili niodo, postquam
cocnatum est, accipiens Calicem, elevavit oculos ad cjelos, ad te
Deum Patrem suum omnipotentem: item tibi gratias agens,
benedixit, tradiditque Discipulis suis, dicens ad eos: Accipite et bibite
ex eo omncs: Hie est enim Calix, &c. (as in the Roman Canon).
Mandans quoque et dicens ad eos: HsEC quotiescunque feceritis in
meam commemorationem facietis: Mortem meam prsedicabitis,
Resurrectionem nicara annuntiabitis, Adventum meum sperabitis
donee iterum de ca'lis veniam ad vos. " It may be noted that this
long ending, commemorating the Deatli, Resurrection and Second
Coming, is nearly identical with that in tlie "Canon Dominicus Sancti
Gilasi" in the Stowe Missal and has resemblances to the forms in
several of the West Syrian (Jacobite) anaphora;. " Unde et
memores" differs only in reading " gloriosissimEe " instead of
"gloriosa; Ascensionis". "Supra quae propitio" inserts "tuo" after
"vultu" and reads "justi pueri tui Abel". "Supphces te rogamus" reads
" tremendffi " instead of "divina; Majestatis. " "Memento etiam
Domine" exactly agrees with the Roman Rite. "Nobis quoque,
minimis, et peccatoribus famulis tuis de multitudine misericordise
tuse," continuing as in the Roman Rite, except for the list of saints,
which adds a second Joannes, substitutes .\ndreas for Mattliias,
omits Ignatius and Alexander, and adds Euphemia, Justina, Sabina,
Thecla, Pelagia, and Catiiarine (the MSS. and 1475 lists omit
Catharine), varying the order a little. The ending also differs,
"benedicis et nobis famulis tuis largiter pra?stas ad augmentum fidei
et remissionem peccatorura nostrorum: Et est tibi Deo Patri
omnipotent! ex -1- ipso et per-|-ipsum et in 4- ipso omnis honor
virtus laus et gloria, impe+rium, perpe-(-tuitas et po-f-testas in
unitate spiritus -jancti per infinita secula seculorum. Amen." The
Fraction and Commixture occur at this point, instead of after the
"Pater Noster" as in the Roman Rite since St. Gregory the Great. The
priest breaks the Host over the chalice, saying: "Corpus tuum
frangitur, Christe, Calix benedicitur"; then laying one part on the
paten, he breaks a particle from the other, saying: "Sanguis tuus sit
nobis semper ad vitam et ad salvandas animas, Deus noster". Then
he puts the particle into the chalice, saying: "Commixtio consecrati
Corporis et Sanguinis D. N. J. C. nobis edentibus et sumentibus
proficiat ad vitam et gaudium sempitcrnum". Then follows the
"Confractorium", an anthem varying according to the day. The Pater
Noster, introduced by the same clause as m the Roman Rite, except
on Maimdv Thursday and Easter Day, when different forms are
"used. The Embolism differs somewhat: "Libera nos . . . et
interccdente pro nobis Reata Maria Gcnitrice Dei ac Domini nostri
Jesu Christi et Sanctis Apo.stolis tuis Petro et Paulo atque Andrea et
Beato Ambrosio Confe-ssore tuo atque Pontifice una cum omnibus
Sanctis tuis . . . ab onini perturbatione securi. Pra'sta per eum, cum
quo beatus vivis et regnas Deus in unitate Spiritus Sancti per omnia
secula seculorum. Amen . The"Pax". The priest says: " Pax et
communicatio D. N. J. C. sit semper vobiscum. R. Et cura spiritu
tuo". The deacon: "Offerte vobis pacem. R. Deo gratias". The Prayer,
" Domine Jesu Christe qui di.xisti, etc.", which differs from the
Roman in reading "pacificare, custodire et regere digneris propitius".
Then the "Pax" is given: "V. Pax tecum. R. Et cum spiritu tuo," as in
the Roman Rite. In Masses for the Dead the "Offerte vobis pacem",
the prayer, and the giving of the "Pax" are omitted, and the "Agnus
Dei", differing from the Roman form "pro defunctis" only in adding
"et locum indulgentiae cum Sanctis tuis in gloria" at the end, is said.
The "Agnus Dei" does not occur in other Masses. The Communion.
The preliminary prayers are: "Domine Sancte Pater omnipotens, a?
terne Deus da mihi hoc Corpus Jesu Cliristi Filii tui Domini mei ita
sumere: ut non sit mihi ad judicium scd ad remissionem omnium
peccatorum meorum. Qui tecum vivit, etc.," and " Domine Jesu
Christe Fill Dei vivi", which only differs from the Roraai in reading
"obedire" for "inhaerere". Then follows "Domine non sum dignus", as
in the Roman Rite, after which comes "Quid retribuam Domino pro
omnibus quae retribuit mihi? Panem c;elestem accipiam et nomen
Domini invocabo. Corpus D. N. J. C. custodiat animam meam ad
vitam a?ternam. Amen. Quid retribuam, etc.," exactly as in the
Roman Rite. Then, at receiving the Chalice, " Prssta, qujeso,
Domine, lit perceptio Corporis et Sanguinis D. N. J. C. ad vitam nos
pcrdiicat aeternam", after which "Quod ore sumpsimus, Domine,
pura mente capiamus ut de Corpore et Sanguine D. N. J. C. fiat
nobis remedium sempiternum". At the Ablution: "Confirma hoc,
Deus, quod operatus es in nobis et dona Ecclesi^ tus perpetuam
tranquillitatem et pacem". The "Transitorium" (the Ambrosian
equivalent of the Roman "Communio") and the "Oratio Post
Communionem" follow. V. Dominus vobiscum, etc. Kyrie eleison
(thrice). V. Benedicat et exaudiat nos Deus. R. Amen. V. Procedamus
cum pace. R. In nomine Christi. V. Benedicamus Domino. R. Deo
Gratias. Then follow "Placeat tibi" (slightly varied), the Blessing and
the Last Gospel as in the Roman Rite. The present form from the
"Pax" onward dated from the revision of St. Charles Borromeo, and
appears for the first time in print in 1594. In 1475, 1560, etc., the
form was as follows: V. Pax et communicatio D. N. J. C. sit semper
vobiscum. R. Et cum spiritu tuo. V. Offerte nobis pacem. R. Deo
gratias. Pax in ca-lo, pax in terra, pax in omni populo pax
sacerdotibus ecclesiarum Dei. Pax Christi et Ecclesise mancat semper
vobiscum. Tlien the Priest gives the "Pax" to the ser\'er, saying
"Habete vinculum pacis et caritatis ut apti sitis sacrosanctis mysteriis
Dei. R. Amen. Domme Sancte Pater etc.", as at present. The second
prayer, "Domine Jesu Christe, etc.", was not used. (In the early MSS.
the giving of the "Pax" ends with "Offerte nobis pacem, etc.") Quid
retribuam, etc. Panem caelestem, etc, Domine, non .s>nn dignus,
etc. Corpus D. N. J. C. profitiat mihi sumenti et omnibus pro quibus
illud obtuli ad vitam et gandium sempiternum. Anion. (This form is
found also in the Chur .Missal of 1589.) PriPsta, qu:rso, Domine, ut
perceptio corporis et sanguinis D. N. J. C. qucm pro nobis dignatus
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