A full description of the whole ritual for Holy Week is to be found in the first of the ancient Roman Ordos edited by Mabillon, which gives both the psalmody and the special ceremonies. Mabillon attributes this ordo to the ninth century.[163] According to it, the psalmody began at midnight. As on the previous day, the candles were gradually extinguished, and the sad character of the service was indicated by the low tone taken for the prayers and by the omission of the _Gloria Patri_. The consecrated Host was brought back from the place where it had been reserved the day before, and the _missa præsanctificatorum_ commenced. This consisted of preface, Our Father, the prayer _Libera me_, the pax, and communion of the people. This last is omitted from the existing Roman rite. The adoration of the Cross preceded the Mass, as at present. In monasteries a procession took place within the cloister. The ceremonies of the Mass here described agree in all essential points with the Frankish edition of the Gregorian sacramentary, as, for instance, in the recitation of the _orationes sollemnes_ on both Wednesday and Good Friday. Thus the earlier liturgical services for Good Friday were replaced in the ninth century by an elaborate ritual, which agrees in all important respects with that in use at the present day.[164] HOLY SATURDAY This too is a day of mourning, as appears also from the fact that, in the Eastern Church, it is numbered among the fast days, although originally in the East no Saturday was kept as a fast. But the sadness of the day is already modified by the approach of the Resurrection, and the Alleluia, which has not been heard since Septuagesima, is sung again at the Mass.[165] The solemnity begins, as on the preceding days, with the night office, at which the lights are again extinguished. This custom is very ancient, but the use of the triangle with the _lumen Christi_ is of later introduction.[166] Mediæval writers begin their description of the other ceremonies with the blessing of the fire, which, even then, was performed early in the morning. Concerning the origin of this rite, it has been held that it took place not only on Holy Saturday, but every evening at Vespers.[167] Still the evidence for this is not sufficiently strong, and, on the other hand, this rite harmonises in an especial way with Holy Saturday as the appointed date for the administration of baptism, for which a favourite name was illumination (_illuminatio_, φωτισμός). The name _illuminandi_ was common also for those about to be baptised.