The chief traces of oriental influence and affinity lie in the following points:--(1) various proclamations made by the deacon, including that of "Silentium facite" before the epistle (Migne, _Pat. Lat._ tom. lxxxv. col. 534); (2) the presence of a third lesson preceding the epistle, taken from the Old Testament; (3) the occasional presence of "preces" a series of short intercessions resembling the Greek "Ektené" or deacon's litany; (4) the position of the kiss of peace at an early point in the service, before the canon, instead of the Roman position after consecration; (5) the exclamation "Sancta sanctis" occurring in the Mozarabic rite, being the counterpart of the Eastern "[Greek: Ta hagia tois hagiois]," that is "holy things to holy people"; (6) traces of the presence of the "Epiklesis," that is to say, the invocation of the Holy Spirit, in its Eastern position after the words of institution, as in the prayer styled the Post-pridie in the Mozarabic service for the second Sunday after the octave of the Epiphany: "We beseech thee that thou wouldest sanctify this oblation with the permixture of thy Spirit, and conform it with full transformation into the body and blood of our Lord Jesus Christ." (Migne, _Pat. Lat._ tom. lxxxv. col. 250). On the other hand the great variableness of its parts, and the immense number of its proper prefaces, ally it to the Western family of liturgies. We proceed now to give a more detailed account of the chief liturgies of this group. 1. _The Mozarabic Liturgy.--_This was the national liturgy of the Spanish church till the close of the 11th century, when the Roman liturgy was forced upon it. Its use, however, lingered on, till in the 16th century Cardinal Jimenes, anxious to prevent its becoming quite obsolete, had its books restored and printed, and founded a college of priests at Toledo to perpetuate its use. It survives now only in several churches in Toledo and in a chapel at Salamanca, and even there not without certain Roman modifications of its original text and ritual.