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.

These were the words written on the ( old ) Mozarabic Missal, though the Roman formula was included as a footnote in the Missal and was used in actual practice in place of the old Spanish formula ( note, however, that it was reinstituted by the modern Mozarabic Missal ).

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.

The Mozarabic has for 29 December " Sanctus Jacobus Frater Domini ", but that is the other St. James ); Holy Innocents ; Circumcision ; St. Genevieve ( Luxeuil Lectionary only.

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, 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.

These are the seven major variable liturgical texts which constitute the essential prayer formulas said by the celebrant in the Mozarabic liturgy of the faithful, namely: 1.

The Illatio corresponding to the Roman Preface and most frequently the longest part of the Mozarabic eucharistic prayer.

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

There was no fixed anaphora or Eucharistic prayer in the Mozarabic rite of Mass, which permitted a fair degree of extemporaneous flexibility.

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.

The Mozarabic of today uses the Pauline words, and no Gallican Recital of the Institution remains in full ; but in both the prayer that follows is called ( with alternative nomenclature in the Gallican ) Post Pridie and the catchwords " Qui pridie " come at the end of the Post-Sanctus in the Gallican Masses, so that it is clear that this form existed in both.

In the Mozarabic the Bidding Prayer is called Missa, and is followed by " Agyos, agyos, agyos, Domine Deus Rex aeterne tibi laudes et gratias ", sung by the choir, and an invariable invitation to prayer.

St. Isidore associates it with the fourth prayer, which in the Gallican and Mozarabic books is called Ad Pacem.

This is a variable prayer, usually addressed to Christ or to the Father, but occasionally in the Mozarabic in the form of a Bidding Prayer.

In the Mozarabic this prayer is usually only the oblation, though rarely there is an Epiklesis.

# The Post-Pridie, called also Post Mysterium and Post Secreta, these two being the more usual Gallican names, while Post-Pridie is the universal Mozarabic name.

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.

The Mozarabic Chronicle of 754, a Latin contemporary source which describes the battle in greater detail than any other Latin or Arabic source, states that " the people of Austrasia Frankish forces, greater in number of soldiers and formidably armed, killed the king, Abd ar-Rahman ", which agrees with many Arab and Muslim historians.

They recited the following text of the Book of Isaiah ( which happens to be the same that was read by the Mozarabic priests during the Vigil of the Holy Saturday ):

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.

Thus, the term Latin rite can refer either to the Latin Church or to one or more of the Latin liturgical rites, which include the majority Roman Rite, but also the Ambrosian Rite, the Mozarabic Rite, and others.

After the manner of the time, an ordeal, which reminds one of the celebrated trials by fire and by battle in the case of Alfonso VI and the Mozarabic Rite, was determined on.

This Romance variety had a significant impact in the formation of Portuguese, Spanish and especially Andalusian Spanish, which explains why these languages have numerous words of Andalusi Arabic origin ( Mozarabic was, understandably, quite influenced by Arabic and vice versa ).

The first is, of course, the Roman Rite, which, to encourage unity of faith and worship, generally replaced the Mozarabic in Iberia from about 1080.

When King Alfonso VI of Castile conquered Toledo in 1085, it was being disputed as to which rite Iberian Christians should follow: the Roman rite or Mozarabic Rite.

Cardinal Jiménez de Cisneros ( d. 1517 ) published in 1500 a Mozarabic missal, and two years later a breviary, both of which were formally approved by Pope Julius II.

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

In the Mozarabic liturgy, on the contrary, Matins is a system of antiphons, collects, and versicles which make them quite a departure from the Roman system.

The Moriscos used a language called Aljamiado, which was a dialect of the Spanish language ( Mozarabic ) but was written using the Arabic alphabet.

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

The original Mozarabic word Xopaipa was used to mean bread soaked in oil, and derived in turn from the Germanic word suppa which meant bread soaked in liquid.

This resulted in regional variations of the Latin liturgical rite such as the Celtic rite and Gallican rite, of which today only the Mozarabic rite and Ambrosian rite remain in addition to the normative Roman rite.