acolyte puts another veil over the priest's shoulders; after which a deacon takes the Host from the altar, and presents it to the officiating priest, who lifts it up on high before the congregation, the choir at the same time singing the Pange Lingua. This being done, the procession sets out, each person bearing a taper in his hand, in such order that the youngest walk first and the oldest last. The superior clergy walk immediately after the priest, who marches under a canopy and carries the Host. On coming to the Sepulchre the youngest place themselves near the cross, which is set opposite to the grave, and the oldest place themselves behind them. This being done they all fall down upon their knees, the incense and cross-bearers excepted ; the choir sings and repeats the anthem, Tantum ergo sacramentum, till the conclusion of the ceremony. The priest incenses the Host, when a deacon takes it up and holds it in his hands till such time as the priest kneels down before it. This being done, the deacon puts it again in the tabernacle, where the priest incenses it thrice; after which the deacon locks up the tabernacle and gives the key of it to the master of the ceremonies. This is called the carrying of the Host to the Sepulchre. At the return of the procession the tapers are put out, those of the acolytes who walk before the crossbearers excepted. The officiating priest puts off his white vestments and replaces them with purple ones, in order to say the office of the vespers; his attendants do the same, and after the vespers are ended they uncover the altars, the ceremony of which is performed in the following manner:— The officiating priest must be clothed in purple. It begins by uncovering the high altar, when the priest takes from it the coverings, pallia, and other ornaments; but does not take off the cross and its lights. They take away the little table where the church-plate stands, as also the flowers and carpets, and likewise uncover the pulpit and the church walls; all which the sacristan carries into the vestry. The cross is covered with a black or purple-coloured veil; the tabernacle is veiled in the same manner, and is left open as being the house of the living God, who has absented himself from it for some time. The cross, being thus covered with a purple or black veil, must be placed before the tabernacle. When the altars have been uncovered, in order to solemnize the Passion of our Saviour, a black canopy is set over the high altar, and the walls of the church are hung with the same colour. While all this is being done, anthems are sung by the choir.

The uncovering of the altars represents the ignominious manner in which our Saviour was stripped of his garments.

BLESSING THE GOLDEN ROSE.

Pope Urban V. sent on the fourth Sunday in Lent, 1366, a golden rose to Joan, Queen of Sicily, and made a decree by which it was ordained that the Popes should consecrate one at that season every year. This golden rose is enriched with precious stones, and is often sent by the Pope to princesses, or to some church, as a mark of his particular affection. His Holiness blesses the rose in the room where the ornaments are kept, immediately before he goes to hear Mass in his own chapel. The blessing is performed with frankincense, holy water, balm, and musk, mixed together. The benediction being ended, the Pope goes out of the room, and one of his privy chamberlains carries the rose before him, and lays it on a candlestick. Then a cardinal-deacon presents it to his Holiness, who, taking it in his left hand, walks on to the chapel, and with his right hand blesses the faithful who line the way. After this, the rose is returned to the cardinal-deacon, and he gives it to a clerk of the chamber, who lays it on the altar.

Mass being ended, his Holiness gives the rose to whomsoever he thinks proper. A distinguished Roman prelate says that the rose is remarkable for three qualities, which are to be applied to the faithful of the Church, viz., for its colour, its fragrancy, and taste. The substance of the golden rose, the musk and the balm with which it is blessed, are so many emblems of the divine, the spiritual, and human nature of Jesus Christ.”

A ROYAL CORONATION.

One of the most imposing state ceremonies which can be witnessed in any country is undoubtedly that of a coronation. Fortunately, in the happy island where we reside, this is an event rarely to be witnessed; but, nevertheless, a brief description of the details will necessarily be expected in the present work.

The coronation of George IV. is universally admitted to have been the most splendid processional display which has ever occurred at a state ceremony; and as an instance of regal pageantry worthy of record, we here present a complete account of the ceremony as detailed in a most sumptuous volume,

these words, “I am not worthy that Thou shouldst enter my house,” &c., which are thrice repeated. After he has partaken of our Lord's body, he uncovers the chalice, and repeats this verse of Psalm czvi. (according to the Vulgate), “What shall I give unto the Lord for all the good things He hath done for me?" Adding the rest of that verse, “I will take the cup of salvation,” &c., he makes the sign of the Cross with the chalice, saying, “May the blood of our Lord Jesus Christ keep my soul,” &c. When the pricst has received the communion, he administers it to the people. To the priest's communicating is applied the burial of our Lord's sacred body, who dicq, was buried, and descended into hell, that we might live. After the communion of the priest and people, the choir sing the anthem called the Communion. 28. After this, the priest, putting wine into the chalice, in order to take what is called the “Ablution,” repeats a short prayer, in which he begs of God, that this communion, which to the outward sense appears a temporal remedy, may prove to the hearts of the faithful a means to obtain a blessed eternity. Afterwards he causes wine and water to be poured out for the second ablution, and accompanies this action with another short prayer; and then salutes the congrega