[158] Maltzew, lxxxvi. et seqq.
[159] Missale Gothico-Gallic. Migne, Patr. Lat., lxxii. 267.
[160] Amalarius, De Off. Eccl., 1, 15; Et inde communicet populus. De qua observatione interrogavi Romanum archidiaconum et ille respondit: In statione ubi apostolicus salutat crucem, nemo ibi communicat. Migne, Patr. Lat., cv. 1032. Ordo Rom. I. (Migne, Patr. Lat., lxxviii. 954) has the general communion (et communicant omnes cum silentio). Rabanus Maurus (De Cleric. Instit., 2, 37) mentions the other ceremonies (Migne, Patr. Lat., cvii. 349).
[161] Adnuntial diaconus ut supra. Sac. Gelas. Migne, Patr. Lat., lxxiv. 1105.
[162] Liber Sacramentorum, ed. Menard. Migne, Patr. Lat., lxxviii. 79, 86 et seq.
[163] Muratori, Lit. Rom. Vet., ii. 57.
[164] Vide [Appendix iv].
[165] Among the Greeks it is continued during Lent. Maltzew, lxxxvi.
[166] It first appears in Ordo Rom., xiv. n. 94 (13th cent.). Migne, Patr. Lat., lxxviii. 1218. Binterim, Denkw. v. 221.
[167] This view is maintained by Thomassin, 330 seq. Against this Binterim (Denkw., v. 214) rightly defends the opinion that the blessing of the new fire was unknown in Rome in the eighth century. This appears from the answer of Pope Zacharias to the inquiry of St Boniface on the point. It was only introduced at Rome by Leo IV. The ecclesiastical rite seems to have been moulded on the “Osterfeuer” in use among the Germans. The most ancient Roman sacramentaries know nothing of it.