The presence of a very definite Post-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.

Henry Jenner comments in the Catholic Encyclopedia: " No one who has seen a Mozarabic manuscript with its extraordinarily solid vellum, will adopt any hypothesis of Divine Interposition here.

The Mozarabic Rite has been of interest to non-Catholic communions as well.

The Spanish custom of the bridegroom giving his bride thirteen coins after exchanging their nuptial vows during the marriage ceremony ( also observed in the former Spanish colonies in the New World and in Hispanic Catholic parishes in the United States and Canada ) has its origins in the Mozarabic rite.

The Mozarabic Rite has three lessons, with a psalm ( Psallendo ) sung between the first two.

Modern Portuguese still has a large number of words of Arabic origin ( many were absorbed indirectly through Mozarabic ) especially relating to food, agriculture and the crafts, which have no cognates in other Romance languages except in Spanish.

The Mozarabic dialect has Latin origins with a combination of Arabic and Hebrew fonts.

The Mozarabic Rite has as variable texts the Illatio ( i. e. the Preface ), the Post-Sanctus and the Post-Pridie, that is the prayer said between the Institution narrative and the doxology in place of the Intercessions which are placed before the Sursum Corda.

But the Iberian Mozarabic Rite has, like the allied Celtic Rite, enough of an independent history to require separate treatment, so that though it will be necessary to allude to both by way of illustration, this article will be devoted primarily to the rite once used in what is now France.

Duchesne gives a Mozarabic one, which has something of the form of a Roman Responsary.

This has disappeared from the Mozarabic.

Duschene makes this refer to a Bidding Litany to follow the Homily, but judging from the analogy of the Stowe Mass, which places a litany between the Epistle and Gospel, and of the Mozarabic, which on Sundays in Lent has a very similar litany between the Prophetical Lesson and the Epistle, said by the priest who " prosternat se ad pedem altaris ", it might be possible to understand " audita Apostoli praedicatione " to mean " after the Epistle ".

The Mozarabic retains the old position and has a prayer Post Nomina, which St. Isidore calls the third prayer.

The Mozarabic, though Post-Pridie is the name of the prayer which follows, has ( after an invocatory prayer to our Lord ) " D. N. J.

The Mozarabic has substituted for it the recitation of the Creed, " praeter in locis in quibus erit antiphona propria ad confractionem panis ", which is chiefly during Lent, and in votive Masses.

The Mozarabic on most days has a fixed anthem, Ps.

The Mozarabic has only a collect which is variable, but with a smaller selection than the other prayers.

# the Mozarabic Breviary, once in use throughout all Spain, but now confined to a single foundation at Toledo ; it is remarkable for the number and length of its hymns, and for the fact that the majority of its collects are addressed to God the Son ;

Simplistically speaking, the only ' national hands ' to continue were the Visigothic ( or Mozarabic ), which survived into the 12th or 13th century ; the Beneventan, which was still being used in the middle of the 16th century ; and Insular script, which was used to write texts in the Irish at least through the 20th century and formed the basis for Gaelic type, just as caroline minuscule formed the basis for Roman type.

During that period Christian kingdoms gradually took control over the Iberian Peninsula from Muslim kingdoms and with the fall of the Granadian emirate, the entire Iberian Peninsula was brought under Christian rule, while native Mozarabic Christian practices held for centuries in Muslim-ruled territory were first suppressed as early as 1080, by Alfonso VI of Castile, as Roman-rite Christian kingdoms advanced south.

Events taking place in Hispania ( Islamic rule, the adoptionist heresy, the gradual assimilation of the Mozarabic people ...) were, for Beatus, signals of the imminent apocalyptic aeon.

The primary source for the battle is the Mozarabic Chronicle, which was written shortly after 754 probably in the vicinity of Toledo.

According to the Mozarabic Chronicle, Mūsā crossed the Gaditanum fretum ( strait of Cádiz ) with a large force in 711 and remained in Hispania for fifteen months, but it is unclear from the sources if he came before or after the battle of Guadalete, which was fought by the forces of his subordinates.

This is confirmed by the implicit approval of St. Gregory the Great and by well attested facts ; in the East, for example, Hilarion, Ephrem, and other confessors were publicly honoured in the fourth century ; and, in the West, St. Martin of Tours, as is gathered plainly from the oldest Breviaries and the Mozarabic Missal, and St. Hilary of Poitiers, as can be shown from the very ancient Mass-book known as " Missale Francorum ", were objects of a like cultus in the same century.

Neale considered that the Ambrosian Rite was a Romanized form of this Hispano-Gallican-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.

Although the name Mozarabic is today used for many Romance languages, the native name ( autonym or endonym ) of the language was not " Muzarab " or " Mozarab " but Latinus or Latino.

The most precise use of the term " Mozarabic rite " is for that liturgy followed by the inhabitants of former visigothic Hispania who submitted to Islamic rule and their descendants.

The term " Mozarabic ", in early centuries having more diverse spellings, comes from Arabic for " Arabized ".

They established the Way of Saint James for pilgrims and invited Roman-rite Catholics (" Franks ") into Iberia, who established that rite in all Christianised portions, a change that was met with " uprisings ", such that the Mozarabic rite was permitted to be used in Toledo and León even after the Muslims had been expelled.

Schaff argues for an Oriental element in both the Gallican and the Mozarabic ( or Old Hispanic ), while Jenner quotes Dom Marius Férotin, O. S. B., who writes that the framework of the liturgy is from Italy or Rome, while various details such as hymns are from Iberia, Africa, and Gaul.

The Mozarabic Rite was considered authoritative for the clarification of a Sacramentary received by Charlemagne from Pope Adrian I ( d. 795 ).

For example, in the 1880s the Anglican Communion examined the Mozarabic rite for ideas about making their own liturgy more inspiring, and at present the aforementioned Spanish Reformed Episcopal Church employs it for the celebration of all sacraments.

Ashes were used prior to the Mozarabic Rite, but this was done outside of liturgical events, e. g., marking people for penance.

Extensive use is made of responsories between the celebrant ( priest ) and faithful during the Mozarabic Mass, including during the Confiteor ( prayer of confession of guilt for sin ), which is quite different from that in the Roman Rite ( Tridentine or post-Tridentine ); though much of the preparatory prayers and other elements in the old Missal were borrowed from a Romano-Toledan Missal and is not originally part of the rite.

Originally, the Mozarabic words of institution were from St. Paul's First Epistle to the Corinthians ( 11: 24 ), with the formula for the consecration of the wine being a combination of 1 Corinthians 11: 24, Luke 22: 20, and Matthew 26: 28.

In this translation of the Mozarabic eucharistic prayer for the Nativity of Christ we have a representative example of the texts of this liturgical tradition at its best.

ʿajamiyah ) or Aljamía texts are manuscripts which use the Arabic script for transcribing Romance languages such as Mozarabic, Portuguese, Spanish or Ladino.

There was also a cursive form used for charters and non-religious writings, which had northern (" Leonese ") and southern (" Mozarabic ") forms.

Ritual blowing occurs in the liturgies of catechumenate and baptism from a very early period and survives into the modern Roman Catholic, Greek Orthodox, Maronite, and Coptic rites .< ref > Alongside Martène and Suntrup ( cited above ), convenient collections of illustrative material include W. G. Henderson, ed., < cite > Manuale et Processionale ad usum insignis Ecclesiae Eboracensis ,</ cite > Surtees Society Publications 63 ( Durham, 1875 for 1874 ), especially Appendix III " Ordines Baptismi " below as < cite > York Manual </ cite >; Joseph Aloysius Assemanus, < cite > Codex liturgicus ecclesiae universae, I: De Catechumenis </ cite > and < cite > II: De Baptismo </ cite > ( Rome, 1749 ; reprinted Paris and Leipzig, 1902 ); J. M. Neale, ed., < cite > The Ancient Liturgies of the Gallican Church ... together with Parallel Passages from the Roman, Ambrosian, and Mozarabic Rites </ cite > ( London, 1855 ; rpt.

Additionally, all the churches of Toledo annually celebrate this rite on the Mozarabic Feast of the Incarnation on December 18, and on the feast day of Saint Ildephonsus on January 23.

The Post-Sanctus, the part of the Mozarabic eucharistic prayer connecting the Sanctus with the institution narrative.

) or the Greek of the Sanctus, probably the latter which is still used elsewhere in the Mozarabic, and seems to be referred to in the Ajus, ajus, ajus of the life of St. Géry of Cambrai and the Sanctus, sanctus, sanctus of the Council of Vaison ( 529 ).

The Mozarabic Illations end in varying ways, always of course leading up to the Sanctus.

# The Sanctus .-- The Gallican wording is not found, but there is no reason to suspect any variations unless the Mozarabic " gloria majestatis tuae " was also Gallican.