E SACRIFICE OF THE MASS

THE CEREMONIES OF HIGH MASS. 159
to Bishops, and as early as the fourth century to
deacons. From the year 800 onwards ecclesiastical
writers speak of the dalmatic as one of the episcopal
and the chief of the deacon s vestments. (Cath. Diet.
Sixth Edition, p. 268.)
High Mass differs from Low (so called by way of
contrast to the High, the Great, the Solemn Mass)
merely in the way of addition. It is substantially the
same rite. But such is the dignity of this great Sacrifice,
that the Church prefers its being solemnized with all
outward sign of grandeur and beauty. It is certain that
Masses are much more frequent in later than in earlier
ages. Thus St. Augustine, speaking of his day, informs
us that in some places there was Mass daily, in others
only on Sundays, in others on Saturdays and Sundays.
The multiplication of Masses has necessarily tended to
divest them of all ceremonial except what is necessary
to their essence. But High Mass is more in accordance
with the mind of the Church than Low. And she has it
on every great feast.
The first ceremony after the priest reaches the altar
is the incensing.
Incensing is very
ancient in the Church and was
prescribed by God Himself in Exodus xxx. 7 :
" And
Aaron shall burn sweet-smelling incense upon it in the
morning." The Council of Trent mentions incense
(Thymiama) amongst those visible signs which lift the
mind to heavenly things. (Sess.
xxii. ch.
5.) The burning
away of the incense, in other words its destruction, is
suitable to the idea of Sacrifice where the Victim is
destroyed, and the perfume, which is of strict obligation,
is emblematic of the good odour of Christ of which the
Sacrifice speaks.
The first incensing of the altar by the priest may be