Group II. _The Egyptian Rite_ (St Mark).--This group includes the Greek liturgies of St Mark, St Basil and St Gregory, and the Coptic liturgies of St Basil, St Gregory, St Cyril or St Mark; together with certain less known liturgies the titles of which are enumerated by Brightman (_op. cit._ pp. lxxiii. lxxiv.). The liturgy of the Ethiopian church ordinances and the liturgy of the Abyssinian Jacobites, known as that of the Apostles, fall under this group. Group III. _The Persian Rite_ (SS. Adaeus and Maris).--This Nestorian rite is represented by the liturgy which bears the names of SS. Adaeus and Maris together with two others named after Theodore of Mopsuestia and Nestorius. This group has sometimes been called "East-Syrian." The titles of three more of its now lost liturgies have been preserved, namely those of Narses, Barsumas and Diodorus of Tarsus. The liturgy of the Christians of St Thomas, on the Malabar coast of India, formerly belonged to this group, but it was almost completely assimilated to the Roman liturgy by Portuguese Jesuits at the synod of Diamper in 1599. Group IV. _The Byzantine Rite._--The Greek liturgies of St Chrysostom, St Basil and St Gregory Dialogus, or The Presanctified, also extant in other languages, are the living representatives of this rite. The Greek liturgy of St Peter is classified under this group, but it is merely the Roman canon of the Mass &c., inserted in a Byzantine framework, and seems to have been used at one time by some Greek communities in Italy. To this group also belongs the Armenian liturgy, of which ten different forms have existed in addition to the liturgy now in general use named after St Athanasius. We now come to the two western groups of liturgies, which more nearly concern the Latin-speaking nations of Europe, and which, therefore, must be treated of more fully. Group V. _The Hispano-Gallican Rite_ (St John).--This group of Latin liturgies, which once prevailed very widely in Western Europe, has been almost universally superseded by the liturgy of the Church of Rome. Where it survives, it has been more or less assimilated to the Roman pattern. It prevailed once throughout Spain, France, northern Italy, Great Britain and Ireland. The term "Ephesine" has been applied to this group or family of liturgies, chiefly by English liturgiologists, and the names of St John and of Ephesus, his place of residence, have been pressed into service in support of a theory of Ephesine origin, which, however, lacks proof and may now be regarded as a discarded hypothesis. Other theories represent the Gallican to be a survival of the original Roman liturgy, or as an importation into Western Europe from the east through a Milanese channel. The latter is Duchesne's theory (_Christian Worship_, London, 1904, 2nd ed., p. 94). We must be content with mentioning these theories without attempting to discuss them.