has been preserved inviolate ever since, as appears from the Ordines
Romani written shortly after the time of S. Gregory, and also from the
explanations of it written by Florus and Amalarius. This canon as well
as the order of prayer are the same as those of Gelasius, as Palmer
observes (Orig. liturg. vol. 1, p. 119,) and are also nearly identical
with those of the sacramentary of S. Leo. The Ambrosian and African
liturgies also were evidently derived at a very remote period from
that of Rome. From such considerations as these Mr. Palmer proves the
very ancient or apostolical origin of the "main order", the substance
of the Roman liturgy. Origines liturg. vol. I, sect. VI. The author of
the canon is unknown; yet we know the authors of some additions to the
canon. Thus S. Leo I added sanctum sacrificium immaculatam hostiam, S.
Gregory I, diesque nostros in tua pace disponas.

[Sidenote: Review of the ceremonies of the mass.]

[Sidenote: Mass of the catechumens, ambones, sermons.]

We shall not examine minutely all the prayers and ceremonies of the
mass, or stop to enquire at what time and by what pope each of
them was first introduced, lest we should weary the patience of our
readers[9]; but we shall content ourselves with a general review of
the mass, as it is now celebrated. We may divide it, as the ancients
did, into two parts, the mass of the catechumens, and the mass of the
faithful. The first part includes the preparation and confession of
sins at the foot of the altar, the _introit_ or anthem and part of
a psalm sung at the _entrance_ into church, the _Kyrie eleison_ or
petition for mercy, the _Gloria in excelsis_ or hymn of praise (both
of great antiquity, as Palmer following our catholic divines has
shewn) the collect or collects so called from their being said when