How Medieval Christians Celebrated the Rogation Days (with a Dragon)

The following description of the Rogation Processions comes from a canon of the cathedral of Siena named Oderico, who in the year 1213 wrote a detailed account of the liturgical texts and ceremonies used in his church.

“Mindful of that promise of the Gospel, ‘Ask, and ye shall receive,’ (John 16, 24; from the Gospel of the Sunday which precedes the Lesser Litanies) St Mamertus, bishop of Vienne, in this week instituted the three days of the Litanies, because of an urgent necessity … days which are greatly celebrated by every church with fasts and prayers. The Greek word ‘litany’ means ‘supplication,’ because in the Litanies we beseech the Lord that he may defend us from every adversity, and sudden death; and we pray the Saints that they may intercede for us before the Lord. … The Church celebrates the Litanies with devotion in these three days, with (processional) crosses, banners, and relics She goes from church to church, humbly praying the Saints that they may intercede with God for our excesses, ‘that we may obtain by their intercession what we cannot obtain by our own merits.’ (citing a commonly used votive Collect of all the Saints.) ...

It is the custom of certain churches also to carry a dragon on the first two days before the Cross and banner, with a long, inflated tail, but on the third day, (it goes) behind the Cross and banners, with its tail down. This is the devil, who in three periods, before the Law, under the Law, and under grace, deceives us, or wishes to do so. In the first two (periods) he was, as it were, the lord of the world; therefore, he is called the Prince or God of this world, and for this reason, in the first day, he goes with his tail inflated. In the time of grace, however, he was conquered by Christ, nor dares he to reign openly, but seduces men in a hidden way; this is the reason why on the last day he follows with his tail down.” (Ordo Officiorum Ecclesiae Senensis, 222)

Oderico does not describe the dragon, but given that Siena is in Tuscany, still a major center of leather-working to this day, we may imagine that the dragon itself was a large wooden image mounted on wheels or a cart, and the inflatable tail something like a leather bellows. It should be noted that in addition to the processional cross, Oderico mentions both banners and relics as part of the processional apparatus. In the medieval period, it was considered particularly important to carry relics in procession; so much so that, for example, a rubric of the Sarum Missal prescribes that a bier with relics in it be carried even in the Palm Sunday procession. A typical bier for these processions is shown in the lower right corner of this page of the famous Book of Hours known as the Très Riches Heures du duc de Berry. made by the Limbourg brothers between 1411 and 1416.

The Crazy Liturgy of the Lesser Rogations in the Gallican Rite

The Lesser Rogations which we keep on the three days before the Ascension are actually older than the Greater Rogations kept on April 25th. They are called “lesser” because they were instituted in Gaul ca. 470 AD, by St Mamertus, the bishop of Vienne, and only adopted into the Roman Rite about 300 years later.

Two leaves of the Farnese Hours, showing a penitential procession and part of the Litany of the Saints. Painted by Giulio Clovio for Card. Alessandro Farnese, in 1546; now in the Morgan Library in New York City.

Compared to other ancient liturgical rites, the Roman Rite is almost always very simple and even austere. In the Office of the Rogations, those who do not participate in a procession observe these days by saying the Litany of the Saints after Lauds; the Greater Rogation is not otherwise commemorated in the Office. Monday of the Lesser Rogations is commemorated only at Lauds if impeded by a feast; Tuesday is not commemorated at all; Wednesday is effectively occupied by the vigil of the Ascension. The Rogation Mass is the same for all three days, and very simple, with no Gloria or Creed, and one Alleluja between the readings; the Epistle is 5 verses long, the Gospel 9.

Compare this with the manner in which the Lesser Rogations were celebrated in the Gallican rite within which they originated. This is the schedule of Scriptural readings added to the Divine Office.

Monday

At Matins: Dan. 9, 2-19

At Terce: the Epistle of St James (yes, that means the whole book); Matt. 5, 17-26

At Sext: the First Epistle of St Peter; Matt. 7, 1-12

At None: the book of Tobias; Matt. 6, 1-13

Tuesday

At Matins: Joel, 1, 13 - 2, 11

At Terce: the Second Epistle of St Peter; Matt. 13, 2-23

At Sext: the First Epistle of St John; Luke 12, 15-31

At None: the book of Judith; Matt. 5, 31-48

Wednesday

At Matins: Hosea 5, 1 - 6, 6

At Terce: the Second and Third Epistles of St John; Matt. 4, 13-17 and 11, 28-30

At Sext: the Epistle of St Jude; Matt. 21, 28-32

At None: the book of Esther; Matt. 6, 14-33

This is the set of readings given in the Lectionary of Luxeuil (ca. 700 AD; BnF. ms. Latin 9427). Our knowledge of the Gallican Divine Office is very incomplete, and I don’t know enough about it to contextualize this, but of course, this is all in addition to the regular Hours, the Mass and the Procession.

The picture is folio 165v, which gives the rubric for None of Monday, “the Book of Tobit, to the end.” (The three full books of the Old Testament are not included in the lectionary itself, since they would have been read from a Bible, but the seven Catholic Epistles are given in full.) The script is typical of the Merovingian period, a kind of chancery script that has been described as the result of dipping a bird’s feet in ink and letting it wander around over the page for a while.

Durandus on the Minor Litanies

The following excerpts are taken from book VI, chapter 102 of William Durandus’ treatise on the Divine Offices.

On the three days before the feast of the Lord’s Ascension, the Rogations, which are also called the Litanies: the Greek word “litania” in Latin is “supplication”, or “rogation” (from ‘rogare – to ask’), on which the Holy Church asks God… to destroy the counsel of those who wish to live outside Her peace. At the same time, we also beseech God that He may defend us from a sudden death, and from every infirmity, and we ask the Saints, that they may intercede for us before God. …

The Procession of St Gregory the Great, by an anonymous Sienese painter of the mid-16th century. The traditional story recounts that when the procession described below reached the Mausoleum of Hadrian, which is fairly close to St Peter’s Basilica, an angel appeared over it with a drawn sword in his hand, which he then sheathed, symbolizing the end of the plague as in 2 Samuel 24.

Now the Litanies are two, the Greater and the Lesser. The Greater is on the feast of the blessed Mark, and was created by the blessed Gregory (the Great), because of a plague, which caused a swelling of the groin. Paul, a monk of Monte Cassino, the author of “The History of the Lombards”, wrote the story of its institution, saying that in the time of Pope Pelagius (II, 579-90) there was so great a flood in Italy, that the waters rose as high as the upper windows of the temple of Nero in Rome … Then there came forth up the Tiber a multitude of serpents, and one very large dragon among them, whose breath corrupted the air; from this came the plague in the groin, from which men died suddenly all over the place. When nearly the whole population of Rome had been destroyed, Pelagius declared a fast and procession for all, but during it, he himself died, along with seventy others. Gregory I, who is also called the Great, took his place, and commanded that this Litany be observed throughout the world; it is therefore called the Gregorian or Roman Litany. It is also called “Black Crosses”, since, as a sign of mourning for the death of so many men, and as a sign of penance, people wear black clothing, and the crosses and altars are veiled in black.

A folio of the Echternach Sacramentary, 895AD, with the stational prayers for the Greater Litanies as they were done in Rome; the stations are at the church of San Lorenzo in Lucina, St Valentine (very far up the Tiber), “ad Pontem Olbi”, a corruption of “ad Pontem Milvium – at the Milvian bridge”, “at the Cross”, which was a station set up along the way, and two “in the atrium” of St Peter’s Basilica. (Bibliothèque nationale de France. Département des Manuscrits. Latin 9433; folio 76r.)

The Lesser Litanies, which are also called Rogations and processions, take place on the three days before the Ascension, … they were created in Vienne by the blessed Mamertus, bishop of that city. Because of a plague of wolves and other wild beasts, who were ferociously killing men in Gaul, and because of the dangerous earthquakes which were frequently taking place there, he enjoined a fast of three days on the people, and instituted the Litanies. But when the danger had passed, the fast became a custom of annual observance … This latter is called the Lesser Litany, because it was instituted by a lesser person, that is, by a simple bishop, and in a less important place, Vienne, while the Greater (Litany) is so called because it was instituted in a more important place, namely, Rome, and by a greater person, namely, Gregory the Great, and because of a great and very serious plague. However, the Lesser Litany is older, since it was instituted when Zeno was Emperor (ca. 470 AD), and the Greater in the time of the Emperor Maurice (582-602)

Litanies are also held for many other reasons, wherefore Pope Liberius established that a litany should be held for war, famine, pestilence, and other imminent adversities of this sort, so that we may escape from them by supplications, prayers and fasts. Therefore, because in this time of the year especially wars are wont to break out, and the fruits of the earth, which are still in bud or flower, can easily be corrupted in many different ways, the litanies are held, so that we may ask God to turn these things away from us, and to defend and deliver us from bad weather, and war, and the enemies of the Christian religion, as we also implore the patronage of the Saints …

… we beseech the Saints, because of our poverty, and their glory, and reverence for God. And when we celebrate the Litany because of imminent dangers, in penitential and mournful garb, we represent that last procession of the women who wept after the Lord when He was being led to the Cross, weeping, according to the Lord’s command, for ourselves and our children.

The imposition of ashes before the Rogation procession celebrated in 2017 in Milan; in the Ambrosian Rite, the penitential character of the Rogation days is far more marked than in the Roman Rite.

The Litanies also take place in this time, since the Church now asks more confidently, because Christ ascends, Who said, “Ask and ye shall receive.” (In the Gospel of the Sunday before the Ascension, John 16, 23-30.) She fasts at this time and prays, that through the mortification of the flesh, She may have little to do with it, and gain wings for herself through prayer, which is the wing by which the soul flies up to heaven. Thus is She is able to freely follow Christ as He ascends, and opens the way for us, and flies upon the wings of the wind. This is the reason why we join the last litany, the last fast, to the Ascension, so that through prayers and fasts, we may be able to lay aside the weight of the flesh, and follow Christ as He ascends.

Therefore, during the Litanies, there is a procession, and in some churches, (the antiphon) Exsurge, Domine is sung at the beginning. The Gospel canticle “Holy God, holy mighty one, holy immortal one, have mercy on us,” is also to be sung repeatedly by the boys’ choir, for John of Damascus tells the story … that in Constantinople, litanies were held because of some trouble, and a boy was taken up to heaven from the midst of the people, and there taught this chant; and returning to the people, sang it before everyone, and at once the trouble ceased. This chant was approved by the Council of Chalcedon, and therefore it is considered praiseworthy and authoritative …

… in the procession itself, the Cross goes first, and the reliquaries of the Saints, so that by the banner of the Cross, and the prayers of the Saints, demons may be repelled…

A banner is also carried to represent the victory of Christ’s Resurrection and Ascension, since He went up to heaven with great spoils … just as the multitude of the faithful follow the banner in the procession, so also a great gathering of the Saints accompanies Christ as He ascends. Banners are also carried in imitation of that which is said by Isaiah (11, 12), “And he shall set up a standard unto the nations, and shall assemble the fugitives of Israel, and shall gather together the dispersed of Juda from the four quarters of the earth.” The Church took the carrying of banners and crosses from Constantine, who, when in a dream he saw the sign of the Cross, and heard the words ‘By this sign thou shalt conquer’, ordered the Cross to be marked on his war banners. The fact that in the Litanies the cross-bearer takes his cross from the altar reminds us that Simon of Cyrene took it from Christ’s shoulders.

A Rogation procession held in the village of Balatonderics, Hungary in 2017.

In some places, the litany is done in the fields, so that demons may be expelled from the crops, or rather, so that the crops may be preserved by the Lord. … It has also become the custom that a dragon with a long tail, upright and inflated, should go before the Cross and banners on the first two days, but on the last day, looking back, with its tail deflated and lowered, it follows behind. For this dragon symbolizes the devil, who in three periods, that is, before the law, and under the law, and in the time of grace, which these three days symbolize, has deceived men, and even now seeks to deceive them. In the first two periods, he reigned, and as if he were the lord of the world, had a long tail, which shows his power, and inflated, which symbolizes his pride. For this reason, Christ calls him the prince of this world (John 12, 31) and John says in the Apocalypse (12, 4) that the dragon, falling from heaven, drew with him the third part of the stars, which symbolize people. And the Lord says in the Gospel, “I saw Satan falling like a lightning bolt from heaven” (Luke 10, 18), as a figure of which, on two days he goes at the head … But in the time of grace, he is beaten by Christ, and power is given to the Apostles to cast out unclean spirits; therefore, on the third day he follows after the Cross, to show that his power is lost through the spread of the Faith, and his tail is deflated, and hangs down, and is not long, because he does not dare to reign as mightily as he formerly did, but rather seduces men through suggestion, and in a hidden way, those whom he sees to be lazy and remiss in good works, and who follow not the way of life, as if he were looking back like a thief, to see if someone may wander and fall away from the righteousness of the Faith, so that he can draw that person to himself …

A page from an 1882 scholarly edition of the Sarum Processional, by W.G. Henderson, showing the order of the Rogation procession. The rubric above the image mentions both a dragon and a lion carried in the procession, the latter presumably in reference to the words of Apocalypse 5, 5, “Behold the lion from the tribe of Judah hath conquered.”

On the Litanies, all must abstain from servile labor, … and be present for the procession until the end, so that, just as all have sinned, so all may ask for forgiveness, and all raise their hearts to God, with their hands, that is, raise up their zeal for prayer.

But since on the preceding days, a double Alleluia, is sung, why on these days is only one sung? And again, since Alleluia is not said on other fast days, why is it said on this one? To the first question, we answer that ... a double Alleluia is sung on the preceding days because of the double stole which will be given in the general resurrection, namely, that of the soul and of the body. But the liturgy of Easter, which this signifies, is now finished, and therefore, the cause being taken removed, the effect is also removed . To the second, we answer that on the other fast days, Alleluia is not sung because it is a song of joy, and those fasts are held because of sins, wherefore they are called fasts of mourning; but this fast, and that of Pentecost, are matters of rejoicing, because they are not held for sins, but so that the power of the devil, and the plague, may be removed; and therefore, Alleluia is sung on them.

Pictures of an Ambrosian Rogation Procession

As we described in an article last year (my translation of notes by our Ambrosian expert Nicola de’ Grandi), the Ambrosian liturgy keeps the Minor Litanies on the Monday, Tuesday and Wednesday after the Ascension, where the Roman Rite has them before. Since the week ends with the vigil of Pentecost, one of the two great occasions for the celebration of baptisms, the traditional Ambrosian celebration of the Minor Litanies has many elements in common with Lent, the season par excellence for baptismal preparation. During the processions, there are stations at various churches; at each station, lessons are read as part of the catechumenal preparation for baptism, exactly as was done in Lent. Black vestments are used as on the ferias of Lent, and in the Office, all of the characteristic features of the Easter season (the Paschal hymns, antiphons consisting of just the word “Alleluia”, etc.) are replaced with those of the season per annum. The Ambrosian Rite has no Ash Wednesday, and only much later did it adopt the imposition of ashes on the first Monday of Lent; the blessing and imposition of ashes is in fact historically done on the first day of the Minor Litanies. (These pictures were taken yesterday during the celebration of the second day at the church of Santa Maria della Consolazione, the home of the traditional rite in Milan.)   

The procession through the neighborhood. At the end of this post, there are photos of an Ambrosian breviary which show the full text of the two sets of processional antiphons and the litany of the Saints, which varies from day to day.  

In the Middle Ages, when the Minor Litanies were still kept with great solemnity, on each of the three days, the archbishop, the cathedral chapter and the entire clergy of the city participated in a procession which departed from the cathedral, and stopped at twelve different stational churches along the way, each group within the clergy walking behind its own processional cross. An enormous number of processional antiphons were sung, interspersed between the verses of the longest Psalm in the Psalter, Beati immaculati (118). At each station, a synaxis was held in a form which is common to various penitential functions in the Ambrosian Rite such as vigils and the ferias of Lent: twelve Kyrie eleisons, followed by a prayer, a reading of the Old Testament, a responsory, and a Gospel. Here we see a simplified version of this custom: on returning to the church, a station is held at a side altar...

during which the processional cross is laid upon it. 

Continue Reading this Article. . .

The Institution of the Rogation Days

Today is the second day of the penitential observance known as the Lesser Rogations or Minor Litanies. On Saturday, there will occur the feast of St Mamertus, bishop of Vienne in France, who first instituted them around the year 470 A.D. His successor but one, St Avitus, has left us a sermon on the Rogations, in which he describes the reason why they were instituted, in the wake of a series of public calamities.

St Avitus is described by the Catholic Encyclopedia as “one of the last masters of the art of rhetoric as taught in the schools of Gaul in the fourth and fifth centuries.” His style is florid and prolix in a way that would make a literal translation in English almost unreadable, and much longer than his almost 1500 words in Latin. I have therefore chosen just a few extracts pertinent to the history of the observance. (The complete Latin text is in the Patrologia Latina, volume 59, columns 289C-294C.)

Two points call for special note. One is that St Avitus acknowledges that the Rogations were not originally celebrated by everyone on the same days, and that only later did the various churches settle on keeping them on the triduum before the Ascension. Rome itself at first only celebrated the Greater Rogations on April 25, but received the Lesser ones from Gaul in the Carolingian period, and as part of the Roman Rite they were then extended to the whole of the Western church. The one exception is the Ambrosian Rite, in which they are celebrated on the Monday, Tuesday and Wednesday after Ascension, and with greater austerity as far as the liturgy is concerned than in the Roman Rite. The vestments are black, the standard Milanese color for the ferias of Lent, and in the Divine Office, all of the proper characteristics of the Paschal season (e.g., antiphons consisting only of the word “Hallelujah”) are suspended.

The other concerns the term Major and Minor Litanies, by which these days are called in the Roman liturgical books. St Avitus nowhere uses the term “litanies”, but refers in one place to “psalms and prayers” and in another to the “offices of psalms,” indicating that these were the substance of the rite, and that the singing of the Litany of the Saints was a later addition. (See the notes attached to the notice of St Mamertus given on May 11 in the revised Butler’s Lives of the Saints, quoting Edmund Bishop’s Liturgica Historia.)

Two leaves of the Farnese Hours, showing a penitential procession and part of the Litany of the Saints. Painted by Giulio Clovio for Card. Alessandro Farnese, in 1546; now in the Morgan Library in New York City.

The mighty river of the Rogation observance flows in its life-giving stream, not through Gaul alone, but nearly the whole world, and cleanses the land stained with vices with the rich flow of this satisfaction made every year. But for us (i.e., the church of Vienne) there is a more particular cause for both joy and the fulfillment of duty in this institution, since that which now flows forth from here to the good of all, came first from us … and certainly I know that many of us recall the reasons for the terrors of that time. For indeed, frequent fires, constant earthquakes, sounds in the night, portended and threatened, as it were, to make a pyre for the funeral of the whole world. (There follows a lengthy description of the calamities and portents, culminating with the destruction by fire of a large public building on the very night of the Easter vigil.)

My predecessor, and spiritual father in baptism, the bishop Mamertus, who many years ago was succeeded by my own father, as God saw fit, conceived of the whole idea of the Rogations in his holy spirit on that very night of the vigil of Easter which we have mentioned above, and together with God, silently determined all that which the world cries out today in Psalms and prayers. (St Mamertus then explains his plans to the leading citizens of Vienne.)

Therefore, as God inspired the hearts of the repentant, (his plan) is heard by all, confirmed and praised. These three days are chosen, which occur between Sunday and the feast of the holy Ascension, … (and) he announces the prayer of the first procession at the basilica which was closer to the city’s walls. The procession goes with the fervor of a great multitude, and the greatest compunction, … But when, from the accomplishment of these lesser things, the holy priest recognized the signs of greater things to come, on the following day, the custom which we about to observe tomorrow, if the Lord will it, was established for the first time. In the days thereafter, some of the churches of Gaul followed this worthy example; but it was not celebrated by them all on the same days as it was established among us. Nor was it very important that a period of three days be chosen, provided that the services of Psalms be completed with annual functions of penance. Nevertheless, as harmony among the bishops grew, together with love for the Rogation, their concern for a universal observance brought them to one time, that is, these present days.

Of Litanies and Rogations in Old England

The narratives, teachings, and poetry of Holy Scripture are occasionally enriched with a technique known as the envelope structure (often called inclusio in Biblical studies). The “envelope” is created by a phrase that is repeated at the beginning and end of a literary unit, as in the following example from Psalm 103, which opens and closes with the speaker exhorting himself to praise God:

O my soul, bless thou the Lord:
       thou, my God, hast shown thy glory,
clothed thyself in splendor and majesty:
       radiance is thy garment.
...
Let sinners vanish from the earth,
       and the wicked be no more.
O my soul,
       bless thou the Lord.

Envelope structures create a sense of unity and closure, with emotional effects similar to those of a decrescendo in music, and they may also accentuate an important theme or precept in the enclosed text. They are used throughout the Bible – in the New Testament and the Old, in verse and in prose. And if we think of sacred liturgy as a dramatic celebration and continuation of the events, heroes, teachings, and poetic meditations of Holy Scripture, we will expect to find envelope structures in the Church’s public worship.

Indeed, we are now in the midst of one: the Litany of Saints that signaled the beginning of the Easter Vigil Mass on Holy Saturday will soon be repeated on the three Rogation Days that precede Ascension Thursday. What a memorable way this is to emphasize the spiritual and liturgical unity of the forty joyful days when the risen Christ walked the earth and conversed with men. It also draws our minds to the essential fruit of Our Lord’s Resurrection: the Saints in heaven, who were once mortals like us, burdened by sin and doomed to die, and are now gloriously alive, shining on high with God and His angels.

“What I saw seemed to me to be a smile / the universe had smiled; my rapture had / entered by way of hearing and of sight. / / O joy! O gladness words can never speak! / O life perfected by both love and peace! / O richness so assured, that knows no longing!” (Dante, Paradiso, 27; Mandelbaum translation)

Litanic prayer originated in the East, where it formed part of both the Eucharistic liturgy and the Divine Office, and it soon migrated to the Roman church. These texts were shorter and less elaborate than the prayers that we now call litanies, and their defining characteristic was supplication (for the sick, the dead, the bishop, etc.) intensified by a communal response such as Kyrie eleison or Domine exaudi et miserere. (The word “litany” derives from Greek litaneia, which simply means “petition” or “entreaty.”) The Kyrie eleison as it currently exists in the Roman Mass is actually a vestigial form of litanic prayers recited during the Eucharistic liturgy in the early Church.

The beginning of the Litany of the Saints in the eleventh-century breviary known as St. Wulfstan’s Portiforium (Cambridge, Corpus Christi College, MS 391, p. 221). Note the legibility of the text (compared to some manuscripts produced much later) and the visual prominence given to the names of Our Lady and St. Peter.

Other occasions on which the Church employed litanies were solemn processions. This practice is of venerable antiquity, dating at least to the fifth century, and has endured to the present in the Church’s traditional Rogation Day ceremonies. A homily composed by St. Avitus, a sixth-century bishop of Vienne in southern Gaul, is a striking example of historical continuity in Catholic liturgy. He refers to Rogation fasts, which included processions and litany chants, occurring on Monday, Tuesday, and Wednesday before Ascension Thursday—precisely as they do in the Roman liturgy of our own day. [1]

Jules Breton, La Bénédiction des blés en Artois (oil on canvas). The artist is portraying the blessing of agricultural fields that occurred during the Rogation processions.

Latin-language Saint litanies are relatively abundant in manuscripts from the Anglo-Saxon period of English Catholicism. The earliest records take us all the way back to the seventh century, but most of what has survived dates to the tenth century or later. These litanies vary in form and content, but exhibit a common structure that is remarkably similar to what we pray and sing today in the Roman rite.

A story recounted by Bede in his Ecclesiastical History of the English People (see book I, chapter 25) reveals that the combination of litany and procession has an illustrious role in the history of Anglo-Saxon Christianity. When St. Augustine and his evangelizing companions reached the Isle of Thanet in Kent, King Ethelbert, who knew of Christianity but was still a pagan at the time, was “sitting in the open air” and

ordered Augustine and his companions to be brought into his presence. For he had taken precaution that they should not come to him in any house, lest, according to an ancient superstition, if they practiced any magical arts, they might impose upon him.

Thus, the missionaries came to the king—himself later venerated as a saint—in procession,

bearing a silver cross for their banner, and the image of our Lord and Savior painted on a board; and singing the litany, they offered up their prayers to the Lord for the eternal salvation both of themselves and of those to whom they were come.

Stained-glass depiction of King Ethelbert (d. 616), from All Souls College Chapel, Oxford.

Anglo-Saxon Saint litanies were prayed both publicly and privately, and many of the surviving litanies appear in manuscripts that are primarily psalters. This suggests that they served as a supplement to the psalms, which were the principal fount of prayer for laity and clergy alike during the Ages of Faith.

One thing that stands out in the litanies of Old England is the multitude of English saints. Names such as Æthelthryth, Cuthberht, Botwulf, Wihtburg, Mildthryth, and Switthun are well represented in these texts. How exactly liturgical singers integrated these names into the Latin pronunciation system is an open question, but in any case, I feel some nostalgia for a time when the Church’s litanies were inhabited by a more equal distribution of local and universal saints.

Litany of the Saints in the late-ninth-century Psalter of Count Achadeus (Cambridge, Corpus Christi College, MS 272, folio 151r). This litany invokes 160 saints.

Scholars do not know when exactly the Western churches began incorporating individual saints into their litanies. In other words, the history of litanic prayer in general is well established, but the origin of what we now call the Litany of the Saints has proved elusive. The eminent medievalist Dr. Michael Lapidge, whose research inspired me to write this article, believes that Saint litanies first achieved widespread usage in eighth-century England. What an extraordinary thought, that Anglo-Saxon England—a recently converted, far-flung outpost of Western Christianity—may have been the birthplace of the Latin Litany of the Saints, which would soon spread to continental Europe and eventually occupy a place of great honor and distinction in the liturgy of the universal Church.

NOTES

1. These three days are currently known as the Minor Rogations. A Major Rogation takes place every year on April 25th.

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The Minor Litanies in the Ambrosian Rite

This post comes entirely from notes written by our Ambrosian expert, Nicola de’ Grandi. The photos were taken in 2018 at the church of Santa Maria della Consolazione in Milan, where the traditional rite is celebrated, and which observed the Minor Litanies with a procession and a station within the church. Last month, I posted the liturgical texts of the Ambrosian form of the Major Litanies.

In the Ambrosian Rite, the Minor Litanies are celebrated on the Monday, Tuesday and Wednesday after the Ascension, not before as in the Roman Rite. This custom is attested in the very oldest Ambrosian liturgical books, and was observed from very ancient times throughout the north of Italy, not just at Milan, as seen in a liturgical manuscript at Friuli, in the Veneto region, already in the 6th century. They were originally known as the “Major Litanies”, since they were instituted before the observance on April 25th that now bears that name, but which is not attested in the Ambrosian Rite before the 11th century.

An Ambrosian liturgical manuscript of the 13th century.

Although St Ambrose himself writes that it was not the custom of the Church to fast during the Easter season (Exposition of the Gospel of St Luke 25), a fact which was adduced in criticism of the Milanese custom in the Middle Ages, it was defended in the later 11th century by a cleric of the city named Landolfo, who refers to what Christ says when asked why His disciples did not fast. “The days will come, when the bridegroom shall be taken away from them, and then they shall fast.” (Matthew 9, 15) The three day fast after the Ascension, the departure of the Bridegroom, therefore imitates what the Apostles did while waiting for the coming of the Holy Spirit. A contemporary of St Ambrose, St Philastrius of Brescia, attests to exactly this same custom, and for exactly the same reasons, already in the mid-5th century. The Mozarabic liturgy also traditionally observes a fast of three days in the week after the Ascension, on the Wednesday, Thursday and Friday before the vigil of Pentecost.

From the most ancient times, the Church administered baptism on Pentecost with the same rites as on Easter; this is attested in a letter of Pope St Siricius (384-99) to Himerius, bishop of Tarragon in Spain (cap. 2), and one of Pope St Leo the Great (440-461), in which he exhorts the bishops of Sicily to follow the Church’s custom and the example of the Apostle Peter, who baptized three thousand persons on Pentecost day. (Epist. 16)

In accordance with this universal custom, the traditional Ambrosian celebration of the Minor Litanies, as they are now called, has many elements in common with Lent, the season par excellence for baptismal preparation. During the processions, there are stations at various churches; at each station, lessons are read as part of the catechumenal preparation for baptism, exactly as was done in Lent. Black vestments are used as on the ferias of Lent, and in the Office, all of the characteristic features of the Easter season (the Paschal hymns, antiphons consisting of just the word “Alleluia”, etc.) are replaced with those of the season per annum. The Ambrosian Rite has no Ash Wednesday, and only much later did it adopt the imposition of ashes on the first Monday of Lent; the blessing and imposition of ashes is in fact historically done on the first day of the Minor Litanies.

In the Middle Ages, when the Minor Litanies were still kept with great solemnity, on each of the three days, the archbishop, the cathedral chapter and the entire clergy of the city participated in a procession which departed from the cathedral, and stopped at twelve different stational churches along the way, each group within the clergy walking behind its own processional cross. An enormous number of processional antiphons were sung, interspersed between the verses of the longest Psalm in the Psalter, Beati immaculati (118). At each station, a synaxis was held in a form which is common to various penitential functions in the Ambrosian Rite such as vigils and the ferias of Lent: twelve Kyrie eleisons, followed by a prayer, a reading of the Old Testament, a responsory, and a Gospel.

The procession

Entering the church

Continue Reading this Article. . .

A Rogation Day Procession in Paris

The church of St Eugène in Paris always celebrates the liturgy in an exemplary fashion, and not only because our friends of the Schola Sainte Cécile are the in-house choir, and sing such beautiful music, always appropriately chosen for the liturgical day. The church also makes a great effort to preserve the best of the liturgical traditions of its city and nation, as, for example, in the celebration of Vespers on Easter according to the old medieval form, which we have highlighted previously. Yesterday offered another very good example of this; during the Rogation procession, they carried several relics, including a classic palanquin for a large reliquary.

The program of the entire ceremony (in Latin and French) can be seen here:
https://schola-sainte-cecile.com/programmes/2022-2023/09-sanctoral/04-25-Litanies-Majeures.pdf. There are three musical parts at the Mass which are also particularly worth noting.

- During the incensation at the Offertory (1:12:00), the choir sings one of the most ancient surviving liturgical texts of all, a litany composed by St Martin of Tours, and used in the ancient Gallican Rite. (Explained in greater detail in an article by Henri de Villiers, the head of the Schola.)

- At the distribution of Communion (1:30:54), the choir sings a processional antiphon for the Major Litanies, formerly used also in the Roman Rite, and maintained in the Use of Paris. As noted in the program, this was sung by St Augustine of Canterbury and his companions when they processed into the city in 597 to present themselves to King Ethelbert of Kent. “Deprecamur te, Domine, in omni misericordia tua, ut auferatur furor tuus et ira tua a civitate ista, et de domo sancta tua, quoniam peccavimus, alleluia. - We beseech Thee, o Lord, that Thy furor and wrath be taken away from this city, and from Thy holy house, for we have sinned, alleluia.”

- At the recessional (1:40:12), another such antiphon is sung: “De Jerusalem exeunt reliquiae, et salvatio de monte Sion; propterea protectio erit huic civitati, et salvabitur propter David, famulum ejus, alleluia. - From Jerusalem shall go forth the remnants (‘reliquiae’ - also ‘relics), and salvation from Mount Zion, wherefore, this city shall have protection, and shall be saved for the sake of David, his servant, alleluia.”

The Major Litanies in the Ambrosian Rite

The Rogations traditionally held on April 25th are known as the “Major Litanies” or “Greater Rogations”, even though they were instituted later than the Minor Litanies, and are held on only one day, as opposed to three. This is because they are specifically Roman in origin, established by Pope St Gregory the Great in 590, at the very beginning of his papacy, while the Lesser Rogations were instituted in Gaul around 470, but came to Rome only in the Carolingian period. In the Roman Rite, they consist of the Litany of the Saints, which is sung during the Procession, and a Mass, which is the same as that said on the Minor Litanies.

Even though the Ambrosian liturgy adopted this tradition from Rome, its liturgical texts for these days are rather more developed. Each of the four Rogation days has its own version of the Litany of the Saints; each of the three days of the Lesser Rogations has its own Mass, but on April 25th, the votive Mass “for penance” is said. I shall here give the liturgical texts for the Major Litanies, along with the rubrics for their public celebration, from an edition published by the Archdiocese of Milan in 1733.

After the celebration of the Mass of St Mark, the clergy and people gather at the cathedral, and proceed from there to the basilica of St Nabor, which by the 18th century was in the care of the Franciscans, and rededicated to their Patron Saint. The archbishop, wearing violet vestments, stands before the altar, and begins the rite with “Dominus vobiscum”, after which the archdeacon intones the following antiphon, which is continued by the choir.

Domine Deus virtutum, Deus Is- rael, qui eduxisti populum tuum de terra Aegypti, et fecisti tibi nomen gloriae, peccavimus, im- pie egimus, iniquitatem fecimus; miserere nobis, Salvator mundi.

O Lord God of hosts, God of Isra- el, who led Thy people out of the land of Egypt, and made for Thy- self a glorious name; we have sinned, we have done wickedly; we have wrought iniquity; have mercy on us, o Savior of the world.

The procession then makes its way to the basilica of St Victor, accompanied by the following processional antiphons. These are sung in alternation by the college of lectors, and the “mazzeconici”, as they were called, an Italian/Milanese corruption of “magister canonicus - master canon”. These were a group of cantors assigned to the two chapters of the cathedral specifically to maintain a high level of liturgical chant. (Our dear departed friend Mons. Angelo Amodeo came into the chapter of the Duomo as a “mazzeconico.”) The second of these is the same text that forms the Introit of Ash Wednesday in the Roman Rite.

An Ambrosian mazzeconico

Peccavimus ante te, Deus, ne des nos in opprobrium, propter nomen tuum, quia tu es Domi- nus, Deus noster, quem propiti- um exspectamus.	We have sinned before Thee, o God, give us not unto reproach, for Thy name’s sake, for Thou are the Lord, our God, whom we await to show us mercy.
Misereris omnium Domine, et nihil odisti eorum quae fecisti, dissimulans peccata hominum propter paenitentiam, et parcens illis: quia tu es Dóminus, Deus noster.	Thou hast mercy on all, O Lord, and hate none of the things which Thou hast made, overlooking the sins of men for the sake of repentance, and sparing them: because Thou art the Lord our God.
Qui fecisti magnalia in Aegyp- to, mirabilia in terra Cham, ter- ribilia in Mari Rubro, non tra- das nos in manus gentium, nec dominentur nobis, qui oderunt nos.	Thou who didst great things in Egypt, wondrous deeds in the land of Cham, terrible things at the Red Sea, deliver us not into the hands of the nations, nor let them rule over us that hate us.
Circumdederunt nos mala, quo- rum non est numerus; da nobis auxilium de tribulatione; opera manuum tuarum ne despicias, Domine.	Evils have surrounded us, that have no number; grant us help in our tribu- lation; despise not the works of Thy hands, o Lord.
Si fecissemus praecepta tua, Do- mine, habitassemus cum securi- tate et pace omni tempore vitae nostrae; nunc quoniam peccavi- mus, supervenerunt in nos om- nes tribulationes; pius es, Domi- ne, miserere nobis, et dona re- medium populo tuo, Deus Israel.	If we had followed Thy precepts, o Lord, we would have dwelt in secur- ity and peace all the time of our life; now, because we have sinned, every tribulation has come upon us; holy art Thou, o Lord, have mercy on us, and give remedy, to Thy people, o God of Israel.
Iniquitates nostras agnoscimus, Domine; petimus deprecantes te, remitte nobis, Domine, peccata nostra.	We recognize our iniquities, o Lord, we ask Thee beseechingly; forgive us our sins, o Lord.
Vide, Domine, afflictionem po- puli tui, quoniam amara est ni- mis; humiliati enim sumus pro peccatis nostris; exaudi nos, qui es in caelis, quoniam non est alius praeter te, Domine.	See the affliction of Thy people, o Lord, for it is exceedingly bitter, for we are laid low for our sins; hear us, Who art in heaven, for there is no other beside Thee, o Lord.
Liberator noster de gentibus ira- cundis, ab insurgentibus in nos libera nos, Domine.	Our deliverer from the wrathful nations, from them that rise up against us, deliver us, o Lord.

At the church of St Victor, the mazzeconici sing “Kyrie eleison” three times in a lower voice; this is repeated by the “vecchioni - old men (or) elders”, a group of laymen who participated in a formal way in many services in the Ambrosian liturgy. The readers with the head of their college then sing “Kyrie eleison” three times in a higher voice, which is also repeated by the vecchioni.

A “vecchione” in the white garment which the members of the college wore during Pontifical Mass in the Duomo. At the Offertory, they presented offerings of bread and wine, seen here in his hands, which were used at a later Mass.

The cantors begin the litany of the Saints, which in the Ambrosian Rite is introduced by three repetitions of “Domine, miserere – Lord, have mercy”, three of “Christe, libera nos - Christ, deliver us”, and three of “Salvator, libera nos – o Savior, deliver us.” The names of the Saints are then sung by the cantors, to which all others answer, repeating the names and adding “intercede pro nobis.” (“Sancta Maria. – Sancta Maria, intercede pro nobis.”) In the Roman Rite, the list of the Saints is always the same, although local Saints may be added by immemorial custom; in the Ambrosian Rite, the Saints named in the litany change from one occasion to another.

On this day, after the Virgin Mary, the three Archangels are named, followed by the Apostles Peter, Paul, Andrew, and Mark, whose feast day it is; the martyrs Stephen, Felix, Fortunatus and Victor; then Pope Urban I, Tiburtius, Valerian and Cecilia. (The martyrdom of Cecilia, her betrothed Tiburtius, and his brother Valerian took place in the days of Pope Urban, 222-230; the brothers’ feast is on April 14.) There follows a group of bishops, including St Gregory, who instituted the Greater Rogations, St Satyrus, the brother of St Ambrose, then Galdinus, Charles Borromeo, and Ambrose, who always conclude the litanies in the Ambrosian Rite. The litany ends with three repetitions of “Exaudi, Christe. R. Voces nostras. Exaudi, Deus. R. Et miserere nobis.”, (Hear, o Christ, our voices. Hear o God, and have mercy on us.), and three Kyrie eleisons.

At the conclusion of the Litany, the archbishop sings the following Collect. “Omnipotens sempiterne Deus, cui sine fine potestas est miserendi, preces humilitatis nostrae placatus intende: ut quod delictorum nostrorum catena constringit, a tua nobis misericordia relaxetur. Per. – Almighty and everlasting God, that hast power without end to show mercy, be appeased and harken to the prayers of our low estate: so that what the chain of our sins bindeth may be loosed for us by Thy mercy.”

The deacon hebdomadary, the canon assigned to serve as deacon at the capitular services that week, then intones a responsory. (The Ambrosian Rite very frequently assigns specific chants to specific persons or groups within the chapter.)

R. Te deprecamur, Domine, * qui es misericors et pius, esto nobis propitius. V. Domine, exaudi orationem nostram, et clamor noster ad te perveniat. Qui es... – R. We beseech Thee, o Lord, * who art merciful and holy, be merciful unto us. V. O Lord, hear our prayer, and let our cry come unto Thee. Who art...

The high altar of the church of St Victor. (Image from Wikipedia by Carlo dell’Orto; CC BY-SA 3.0)

The procession then goes from the altar of St Victor to that of St Gregory, as the lector and mazzeconici sing another group of penitential antiphons. The first of these has the same text as the famous antiphon for the Nunc dimittis in the Dominican Office which always moved St Thomas to tears.

Media vita in morte sumus; quem quærimus adjutórem, nisi te, Domine? qui pro peccatis nostris juste irásceris. Sancte Deus, Sancte fortis, Sancte misericors Salvator, amarae morti ne tradas nos.	In the midst of life, we are in death; whom shall we seek to help us, if not Thee, o Lord, who art justly wroth for our sins. Holy God, holy mighty one, holy immortal one, hand us not over to bitter death.
Domine, inclina aurem tuam et audi; respice de caelo, et vide gemitum nostrum, et de manu mortis libera nos.	O Lord, incline Thy ear, and hear; look down from heaven, and see our groaning, and deliver us from the hand of death.
Exsurge, libera, Deus, de manu mortis, et ne infernus rapiat nos, ut leo, animas nostras.	Arise, deliver our souls, God, from the hand of death, lest hell take us, like a lion.
Cor nostrum conturbatum est, Domine, et formido mortis céci- dit super nos; ad tuam pietatem concurrimus: ne perdas pecca- tores, misericors.	Our heart is troubled, o Lord, and the fear of death hath fallen upon us; we run to Thy mercy, destroy not the sinners, merciful one.
Domine Deus, miserere, quia anni nostri in gemitibus consumati sunt, et mors furibunda succedit; Domine, libera nos.	Lord God, have mercy, for our years are consumed in groaning, and furi- ous death cometh after; o Lord, de- liver us.

At the altar of St Gregory, twelve Kyries are sung as above, followed by a second Litany of the Saints, shorter than the first one. The Saints named are the Virgin Mary, the Archangels, John the Baptist, the same Apostles as above, the martyrs Stephen, Saturninus, Savinus, Protus, Januarius, the bishops Martin and Gregory, Galdinus, Charles and Ambrose. This also concludes with a Collect, which specifically refers to St Gregory. “Infirmitatem nostram respice, omnipotens Deus, et quia pondus propriae actionis gravat, beati Gregorii Pontificis tui intercessio gloriosa nos protegat. Per. – Look upon our infirmity, almighty God, and since the weight of our actions beareth heavy upon us, may the glorious intercession of Thy bishop Gregory protect us.”

The deacon hebdomadary then intones another responsory.

R. Rogamus te, Domine Deus, quia peccavimus tibi; veniam petimus, quam non meremur; * manum tuam porrige lapsis, qui latroni confitenti paradisi januas aperuisti. V. Vita nostra in dolore suspirat, et in opere non emendat, si exspectas, non corripimur, et si vindicas, non duramus. Manum tuam... – R. We beseech Thee, o Lord God, because we have sinned against Thee; we ask for forgiveness, which we do not deserve. * Stretch forth Thy hand to the fallen, Thou who didst open the doors of paradise to the thief that confessed. V. Our life suspireth in sorrow, and emendeth not in works; if Thou await us, we are not reproved, and if Thou take vengeance, we cannot endure it. Stretch forth...

Twelve Kyries are sung once again, followed by the Agnus Dei, alternated between the readers and the mazzeconici.

V. Agnus Dei, qui tollis peccata mundi, miserere nobis.
R. Gloria Patri. Sicut erat.
V. Agnus Dei, qui tollis peccata mundi, miserere nobis.
R. Sucipe deprecationem nostram, qui sedes ad dexteram Patris.
V. Agnus Dei, qui tollis peccata mundi, miserere nobis.

R. Kyrie, eleison. Kyrie, eleison. Kyrie, eleison.

The standard conclusion of most Ambrosian ceremonies is said, after which the canon observer (“observator”), who will serve as hebdom the following week, says the Votive Mass for penance, at which the Archbishop preaches.

St Charles Borromeo leading a procession with the relic of the Holy Nail during the great plague which struck Milan in 1576-7. St Gregory the Great originally introduced the Greater Rogations at Rome to beg God’s mercy and the end to a plague. (Painting by Giovan Mauro della Rovere, also known as ;“il Fiamminghino - the little Fleming”, since his father was born in Antwerp.)

Durandus on the Minor Litanies

The following excerpts are taken from book VI, chapter 102 of William Durandus’ treatise on the Divine Offices.

On the three days before the feast of the Lord’s Ascension, the Rogations, which are also called the Litanies: the Greek word “litania” in Latin is “supplication”, or “rogation” (from ‘rogare – to ask’), on which the Holy Church asks God… to destroy the counsel of those who wish to live outside Her peace. At the same time, we also beseech God that He may defend us from a sudden death, and from every infirmity, and we ask the Saints, that they may intercede for us before God. …

The Procession of St Gregory the Great, by an anonymous Sienese painter of the mid-16th century. The traditional story recounts that when the procession described below reached the Mausoleum of Hadrian, which is fairly close to St Peter’s Basilica, an angel appeared over it with a drawn sword in his hand, which he then sheathed, symbolizing the end of the plague as in 2 Samuel 24.

Now the Litanies are two, the Greater and the Lesser. The Greater is on the feast of the blessed Mark, and was created by the blessed Gregory (the Great), because of a plague, which caused a swelling of the groin. Paul, a monk of Monte Cassino, the author of “The History of the Lombards”, wrote the story of its institution, saying that in the time of Pope Pelagius (II, 579-90) there was so great a flood in Italy, that the waters rose as high as the upper windows of the temple of Nero in Rome … Then there came forth up the Tiber a multitude of serpents, and one very large dragon among them, whose breath corrupted the air; from this came the plague in the groin, from which men died suddenly all over the place. When nearly the whole population of Rome had been destroyed, Pelagius declared a fast and procession for all, but during it, he himself died, along with seventy others. Gregory I, who is also called the Great, took his place, and commanded that this Litany be observed throughout the world; it is therefore called the Gregorian or Roman Litany. It is also called “Black Crosses”, since, as a sign of mourning for the death of so many men, and as a sign of penance, people wear black clothing, and the crosses and altars are veiled in black.

A folio of the Echternach Sacramentary, 895AD, with the stational prayers for the Greater Litanies as they were done in Rome; the stations are at the church of San Lorenzo in Lucina, St Valentine (very far up the Tiber), “ad Pontem Olbi”, a corruption of “ad Pontem Milvium – at the Milvian bridge”, “at the Cross”, which was a station set up along the way, and two “in the atrium” of St Peter’s Basilica. (Bibliothèque nationale de France. Département des Manuscrits. Latin 9433; folio 76r.)

The Lesser Litanies, which are also called Rogations and processions, take place on the three days before the Ascension, … they were created in Vienne by the blessed Mamertus, bishop of that city. Because of a plague of wolves and other wild beasts, who were ferociously killing men in Gaul, and because of the dangerous earthquakes which were frequently taking place there, he enjoined a fast of three days on the people, and instituted the Litanies. But when the danger had passed, the fast became a custom of annual observance … This latter is called the Lesser Litany, because it was instituted by a lesser person, that is, by a simple bishop, and in a less important place, Vienne, while the Greater (Litany) is so called because it was instituted in a more important place, namely, Rome, and by a greater person, namely, Gregory the Great, and because of a great and very serious plague. However, the Lesser Litany is older, since it was instituted when Zeno was Emperor (ca. 470 AD), and the Greater in the time of the Emperor Maurice (582-602)

Litanies are also held for many other reasons, wherefore Pope Liberius established that a litany should be held for war, famine, pestilence, and other imminent adversities of this sort, so that we may escape from them by supplications, prayers and fasts. Therefore, because in this time of the year especially wars are wont to break out, and the fruits of the earth, which are still in bud or flower, can easily be corrupted in many different ways, the litanies are held, so that we may ask God to turn these things away from us, and to defend and deliver us from bad weather, and war, and the enemies of the Christian religion, as we also implore the patronage of the Saints …

… we beseech the Saints, because of our poverty, and their glory, and reverence for God. And when we celebrate the Litany because of imminent dangers, in penitential and mournful garb, we represent that last procession of the women who wept after the Lord when He was being led to the Cross, weeping, according to the Lord’s command, for ourselves and our children.

The imposition of ashes before the Rogation procession celebrated in 2017 in Milan; in the Ambrosian Rite, the penitential character of the Rogation days is far more marked than in the Roman Rite.

The Litanies also take place in this time, since the Church now asks more confidently, because Christ ascends, Who said, “Ask and ye shall receive.” (In the Gospel of the Sunday before the Ascension, John 16, 23-30.) She fasts at this time and prays, that through the mortification of the flesh, She may have little to do with it, and gain wings for herself through prayer, which is the wing by which the soul flies up to heaven. Thus is She is able to freely follow Christ as He ascends, and opens the way for us, and flies upon the wings of the wind. This is the reason why we join the last litany, the last fast, to the Ascension, so that through prayers and fasts, we may be able to lay aside the weight of the flesh, and follow Christ as He ascends.

Therefore, during the Litanies, there is a procession, and in some churches, (the antiphon) Exsurge, Domine is sung at the beginning. The Gospel canticle “Holy God, holy mighty one, holy immortal one, have mercy on us,” is also to be sung repeatedly by the boys’ choir, for John of Damascus tells the story … that in Constantinople, litanies were held because of some trouble, and a boy was taken up to heaven from the midst of the people, and there taught this chant; and returning to the people, sang it before everyone, and at once the trouble ceased. This chant was approved by the Council of Chalcedon, and therefore it is considered praiseworthy and authoritative …

… in the procession itself, the Cross goes first, and the reliquaries of the Saints, so that by the banner of the Cross, and the prayers of the Saints, demons may be repelled…

A banner is also carried to represent the victory of Christ’s Resurrection and Ascension, since He went up to heaven with great spoils … just as the multitude of the faithful follow the banner in the procession, so also a great gathering of the Saints accompanies Christ as He ascends. Banners are also carried in imitation of that which is said by Isaiah (11, 12), “And he shall set up a standard unto the nations, and shall assemble the fugitives of Israel, and shall gather together the dispersed of Juda from the four quarters of the earth.” The Church took the carrying of banners and crosses from Constantine, who, when in a dream he saw the sign of the Cross, and heard the words ‘By this sign thou shalt conquer’, ordered the Cross to be marked on his war banners. The fact that in the Litanies the cross-bearer takes his cross from the altar reminds us that Simon of Cyrene took it from Christ’s shoulders.

A Rogation procession held in the village of Balatonderics, Hungary in 2017.

In some places, the litany is done in the fields, so that demons may be expelled from the crops, or rather, so that the crops may be preserved by the Lord. … It has also become the custom that a dragon with a long tail, upright and inflated, should go before the Cross and banners on the first two days, but on the last day, looking back, with its tail deflated and lowered, it follows behind. For this dragon symbolizes the devil, who in three periods, that is, before the law, and under the law, and in the time of grace, which these three days symbolize, has deceived men, and even now seeks to deceive them. In the first two periods, he reigned, and as if he were the lord of the world, had a long tail, which shows his power, and inflated, which symbolizes his pride. For this reason, Christ calls him the prince of this world (John 12, 31) and John says in the Apocalypse (12, 4) that the dragon, falling from heaven, drew with him the third part of the stars, which symbolize people. And the Lord says in the Gospel, “I saw Satan falling like a lightning bolt from heaven” (Luke 10, 18), as a figure of which, on two days he goes at the head … But in the time of grace, he is beaten by Christ, and power is given to the Apostles to cast out unclean spirits; therefore, on the third day he follows after the Cross, to show that his power is lost through the spread of the Faith, and his tail is deflated, and hangs down, and is not long, because he does not dare to reign as mightily as he formerly did, but rather seduces men through suggestion, and in a hidden way, those whom he sees to be lazy and remiss in good works, and who follow not the way of life, as if he were looking back like a thief, to see if someone may wander and fall away from the righteousness of the Faith, so that he can draw that person to himself …

A page from an 1882 scholarly edition of the Sarum Processional, by W.G. Henderson, showing the order of the Rogation procession. The rubric above the image mentions both a dragon and a lion carried in the procession, the latter presumably in reference to the words of Apocalypse 5, 5, “Behold the lion from the tribe of Judah hath conquered.”

On the Litanies, all must abstain from servile labor, … and be present for the procession until the end, so that, just as all have sinned, so all may ask for forgiveness, and all raise their hearts to God, with their hands, that is, raise up their zeal for prayer.

But since on the preceding days, a double Alleluia, is sung, why on these days is only one sung? And again, since Alleluia is not said on other fast days, why is it said on this one? To the first question, we answer that ... a double Alleluia is sung on the preceding days because of the double stole which will be given in the general resurrection, namely, that of the soul and of the body. But the liturgy of Easter, which this signifies, is now finished, and therefore, the cause being taken removed, the effect is also removed . To the second, we answer that on the other fast days, Alleluia is not sung because it is a song of joy, and those fasts are held because of sins, wherefore they are called fasts of mourning; but this fast, and that of Pentecost, are matters of rejoicing, because they are not held for sins, but so that the power of the devil, and the plague, may be removed; and therefore, Alleluia is sung on them.

Rogation Procession and Mass Tomorrow in Bridgeport, Connecticut

Tomorrow, which is both the vigil of the Ascension and the Wednesday Rogation day, the Oratory of Ss Cyril and Methodius, the Institute of Christ the King’s church in Bridgeport, Connecticut, will have an outdoor Rogation procession at 6 pm, followed by solemn Mass, and then afterwards, a light reception in the church hall. The church is located at 79 Church St.