In the course of the 12th and 13th centuries the number of such documents increased very rapidly; that of Toledo especially, granted to the Mozarabic population in 1 101, but greatly enlarged and extended by Alphonso VII.
The more conspicuous of these legends are included in the Mozarabic Breviary and Missal, and are given in the thirty-third sermon of Peter Damien, but the best-known story is that which is given in the Golden Legend of Jacopus de Voragine.
In the rite of death-bed penance given in the old Mozarabic Christian ritual of Spain, ashes were poured over the sick man.
The only other types that merit notice are: (1) the Mozarabic Breviary, once in use throughout all Spain, but now confined to a single foundation at Toledo; it is remarkable for the number and length of its hymns, and for the fact that the majority of its collects are addressed to God the Son; (2) the Ambrosian, now confined to Milan, where it owes its retention to the attachment of the clergy and people to their traditionary rites, which they derive from St Ambrose (see Liturgy).
The Mozarabic liturgy provides for its eucharistic use on Sundays and festivals.
The same passion for uniformity which suppressed the Gallican and Mozarabic liturgies in the West led to the almost exclusive use of the liturgy of St James in the East.