S. MIJZARAB, that is, a Christian living under the sway of the Arabs. Various etymologies have been assigned to this word, but the real derivation of the word Muzarab is the Arabic Mustarab, afterwards corrupted into Map:crab, which means a man who tries to imitate the Arabs, or to become one in his manners, language, and habits; and who, although knowing Arabic, speaks it like a foreigner. This name was given by the Moors of Spain to all Christians living under Moslem jurisdiction in Cordova, Seville, Granada, Toledo, and other large cities.
But the word Muzarab is better known to us as connected with the ancient liturgy of the Goths, which governed the Spanish church down to the 12th century, and was called "Muzarabic office" (`Missal Muzdrabe '), owing to its being preserved by the Muzarab Christians of Toledo during the time of their subjection to the Arabs. The fate of the Muzarabic liturgy is singular enough. Though involving the same doctrines, it differed widely from the other offices of the church; it also contained many hymns composed by St. Eugenius, St. Ildefonso, St. Julian, St. Leander, and other great luminaries of the Visigoths. To produce uniformity in this respect, and substitute the Roman for the Spanish missal, became the principal aim of the holy see. Early in the 10th century a legate arrived in the Peninsula from Rome, sent by John K.; but the report which he made on his return proved to be a favourable one, and by the decision of a council, held at Rome in 924, the Muzarabic office was not only sanctioned, but even praised. Another attempt, made in 1064, under Alexander II., had a similar result. Again, in 1067, new legates were sent, with a positive injunc tion to insist on the abolition of the ancient service; but the Spanish prelates resisting the Innovation, the subject was laid before a council assemlded at Mantua, and the Spanish missal warn once more declared Catholic and orthodox. Still the holy see persisted in its object. No
artifice or intrigue was spared; and the court of Castillo was divided into two hostile factions, one in favour of and the other against the introduction of the Roman ritual. In the perplexity occasioned by this dispute the two parties resolved to leave the decision to the judg ment of God, and the expedient adopted to discover the divine will was this: two wild bulls were procured, the one to represent the Roman, the other the Muzarabic ritual, and, in the presence of the king and the court, were matched against each other. After a bloody conflict, the Ms:arable remained victor. But this result did not deter Gregory VII. In 1087 the trial was repeated : a champion was chosen on each aide, and the decision left to the fate of arms ; but again victory was in favour of the ancient liturgar. Fire was then tried, and both missals were cast into the flames ; but, if we believe the arch bishop Don Rodrigo, who was present at the ceremony, the success was still more signal; for no sooner did the Roman volume touch the fire, than it jumped out of the flames half burnt, while the Spanish re mained for a considerable time in the midst of them without receiving the least injury. The object was at last gained by other means. Alfonso, the renowned conqueror of Toledo, was won over to the interests of Rome, and, after much trouble and difficulty, he prevailed on the prelates of the kingdom to receive the universal office ; and from that moment the Muzarabie, although not publicly condemned, fell into disuse. There is however still a chapel in the cathedral of Toledo where mass is performed every day agreeably to the Muzarabic ritual. It was founded by Cardinal Ximenea de Cisneros.
(Maiden, llittoria Critics, lib. ii.; Mariana, Ilistoria Central de Espana, lib. ix., chap. xviii.; Messale Gothicum secundum r-gulam Ikati Isidori IIepalrntns, Ronne, 1304.)