We can trace the following points in which the Ambrosian differs from the Roman liturgy, many of them exhibiting traces of Eastern influence. Some of them are no longer found in recent Ambrosian missals and only survive in earlier MSS. such as those published by Pamelius (_Liturgicon_, tom. i. p. 293), Muratori (_Lit. Rom. Vet._ i. 132) and Ceriani (in his edition, 1881, of an ancient MS. at Milan). (a) The prayer entitled "oratio super sindonem" corresponding to the prayer after the spreading of the corporal; (b) the proclamation of silence by the deacon before the epistle; (c) the litanies said after the Ingressa (Introit) on Sundays in Lent, closely resembling the Greek Ektené; (d) varying forms of introduction to the Lord's Prayer, in Coena Domini (Ceriani p. 116) in Pascha (Ib. p. 129); (e) the presence of passages in the prayer of consecration which are not part of the Roman canon and one of which at least corresponds in import and position though not in words to the Greek Invocation: _Tuum vero, est, omnipotens Pater, mittere_, &c. (Ib. p. 116); (f) the survival of a distinctly Gallican formula of consecration in the Post-sanctus "in Sabbato Sancto." _Vere sanctus, vere benedictus Dominus noster,_ &c. (Ib. p. 125); (g) the varying nomenclature of the Sundays after Pentecost; (h) the position of the fraction or ritual breaking of bread before the Lord's Prayer; (i) the omission of the second oblation after the words of institution (Muratori, _Lit. Rom. Vet._ i. 133); (k) a third lection or _Prophetia_ from the Old Testament preceding the epistle and gospel; (l) the lay offering of the oblations and the formulae accompanying their reception (Pamelius, _Liturgicon_, i. 297); (m) the position of the ablution of the hands in the middle of the canon just before the words of institution; (n) the position of the "oratio super populum," which corresponds in matter but not in name to the collect for the day, before the Gloria in Excelsis. 4. _Celtic Liturgy._--We postpone the consideration of this liturgy till after we have treated of the next main group. VI. _The Roman Rite_ (St Peter).--There is only one liturgy to be enumerated under this group, viz. the present liturgy of the Church of Rome, which, though originally local in character and circumscribed in use, has come to be nearly co-extensive with the Roman Catholic Church, sometimes superseding earlier national liturgies, as in Gaul and Spain, sometimes incorporating more or less of the ancient ritual of a country into itself and producing from such incorporation a sub-class of distinct Uses, as in England, France and elsewhere. Even these subordinate Uses have for the most part become, or are rapidly becoming, obsolete.