with the Petrine family ; but the Ambro- sian, as it might be expected, most of all." He places it, however, far below the two others. 534 THIRD PERIOD. A.D. 311-590. Tlie Ambrosian liturgjis still used in tlie diocese of Milan ; and after sundiy vain attempts to substitute tlie Roman, it was confirmed by Alexander YI. in 1497 by a special bull, as the Rit'as Ambrosianus. Excepting some Oriental peculiarities, it coincides substantially with the Roman litm'gy, but has neither the pregnant brevity of the Roman, nor the richness and full- ness of the Mozarabic. The prayers for the oblation of the sacrificial gifts difier from the Roman ; the Apostles' Creed is "not recited till after the oblation ; some saints of the diocese are received into the canonical lists of the saints; the distribu- tion of the host takes place before the Paternoster, with formu- las of its own, &c. The liturgy which was used for a long time in the patriar- chate of Aquileia, is allied to the Ambrosian, and likewise stands midway between the Roman and the Oriental Galilean liturgies. 5. The Roman liturgy is ascribed by tradition, in its main features, to the Apostle Peter, but cannot be historically traced beyond the middle of the fifth century. It has without doubt slowly grown to its present form. The oldest written records of it appear in three sacrament aries, which bear the names of the three Popes, Leo, Gelasius, and Gregory. (a) The Sacramentarium Leonianum, falsely ascribed to Pope Leo I. (f 461), probably dates from the end of the fifth century, and is a planless collection of liturgical formularies. It was first edited in 1735 from a codex of Yerona.' (b) The Sacramentarium Gelasianum, which was first printed at Rome in 1680, passes for the work of the Roman bishop Gelasius (t 492-496),^ who certainly did compose a Sa- cramentarium. Many saints' days are wanting in it, which have been in use since the seventh century. (c) The Sacramentarium Gregorianum, edited by Mura- tori and others. Gregory I. (590-604) is reputed to be the proper father of the Roman Ordo et Canon Missse, which, with various additions and modifications at later periods, gradually attained almost exclusive prevalence in the Latin church, and was sanctioned by the Council of Trent. ' Hence called also Sacram. Veronense. /ssG;a,'^p^^yJjh^^ -^-^ ^Ij^fJaJ^J; ^^'^^ § 101. LITURGICAL VESTMENTS. 535 The collection of the various parts of the Eoman liturgy ' in one book is called Missale Bomanum, and the directions for the priests are called Rubricce.^ § 101, Liturgical Vestments. Besides the liturgical works already cited, comp. John England (late E. C. bishop of Charleston, S. C, 1 1842) : An Historical Explanation of the Vestments, Ceremonies, etc., appertaining to the holy Sacrifice of the Mass (an Introduction to the American Engl, edition of the Eoman Missal). PhUad. 1843. Fr. Bock (R. C.) : Geschichte der liturgischen Gewiinder des Mittelalters7 Bonn, i-OSC,?^ voli3» C. Jos. Hefele : Beitnige zur