in common with many monastic rites, after the Elevation the celebrant stood with his arms outstretched in the form of a cross; the Particle was put into the chalice after the Agnus Dei. It is probable that communion under one kind was followed by a 'rinse' of unconsecrated wine. The first chapter of St John's Gospel was read while the priest made his way back to the sacristy. Two candles on the altar were customary, though others were placed around it and on the rood screen. The Sarum missal calls for a low bow as an act of reverence, rather than the genuflection. Influence on Anglo-Catholics The ritual of Sarum Use has influenced even churches that do not use its text, obscuring understanding of the original: Many of the ornaments and ceremonial practices associated with the Sarum rite—though not the full liturgy itself—were revived in the Anglican Communion in the late 19th and early 20th centuries, as part of the Anglo-Catholic Oxford Movement in the Church of England. Some Anglo-Catholics wanted to find a traditional formal liturgy that was characteristically "English" rather than "Roman." They took advantage of the 'Ornaments Rubric' of 1559, which directed that English churches were to use "...such Ornaments of the Church, and of the Ministers thereof, at all Times of their Ministration, shall be retained, and be in use, as were in this Church of England, by the Authority of Parliament, in the Second Year of the Reign of Edward VI of England, i.e. January 1548 - January 1549, before the First Prayer Book came into effect in June of the latter year (which authorized the use of traditional vestments and was quite explicit that the priest shall wear an alb, vestment (chasuble) or cope and that the deacons shall be vested in albs and tunicles (dalmatics). However, there was a tendency to read back Victorian centralizing tendencies into mediaeval texts, and so a rather rubrical spirit was applied to liturgical discoveries. It was asserted, for instance, that Sarum had a well-developed series of colours of vestments for different feasts. There may have been tendencies to use a particular colour for a particular feast (red, for instance, was used on Sundays, as in the Ambrosian rite), but most churches were simply too poor to have several sets of vestments, and so used what they had. There was considerable variation from diocese to diocese, or even