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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..144e9a1 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #60936 (https://www.gutenberg.org/ebooks/60936) diff --git a/old/60936-0.txt b/old/60936-0.txt deleted file mode 100644 index 79a4944..0000000 --- a/old/60936-0.txt +++ /dev/null @@ -1,5832 +0,0 @@ -The Project Gutenberg EBook of The Church Year and Kalendar, by John Dowden - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Church Year and Kalendar - -Author: John Dowden - -Editor: H. B. Sweet - J. H. Srawley - -Release Date: December 16, 2019 [EBook #60936] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE CHURCH YEAR AND KALENDAR *** - - - - -Produced by deaurider and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - - - - - - - - - - - The Cambridge Handbooks of Liturgical Study - - GENERAL EDITORS: - H. B. SWEET, D.D. - J. H. SRAWLEY, D.D. - - THE CHURCH YEAR AND KALENDAR - - - - - CAMBRIDGE UNIVERSITY PRESS - - London: FETTER LANE, E.C. - C. F. CLAY, MANAGER - - [Illustration] - - Edinburgh: 100, PRINCES STREET - Berlin: A. ASHER AND CO. - Leipzig: F. A. BROCKHAUS - New York: G. P. PUTNAM’S SONS - Bombay and Calcutta: MACMILLAN AND CO., LTD. - - _All rights reserved_ - - - - -[Illustration: Kalendar of Peterborough Psalter (March) - -Fitzwilliam Museum, Cambridge (MS. 12). Cent. xiii.] - - - - - THE CHURCH YEAR AND - KALENDAR - - BY - JOHN DOWDEN, D.D., - Hon. LL.D. (Edinburgh), late Bishop of Edinburgh - - Cambridge: - at the University Press - 1910 - - Cambridge: - PRINTED BY JOHN CLAY, M.A. - AT THE UNIVERSITY PRESS - - - - -NOTE BY THE EDITORS - - -The purpose of _The Cambridge Handbooks of Liturgical Study_ is to offer -to students who are entering upon the study of Liturgies such help as may -enable them to proceed with advantage to the use of the larger and more -technical works upon the subject which are already at their service. - -The series will treat of the history and rationale of the several rites -and ceremonies which have found a place in Christian worship, with some -account of the ancient liturgical books in which they are contained. -Attention will also be called to the importance which liturgical forms -possess as expressions of Christian conceptions and beliefs. - -Each volume will provide a list or lists of the books in which the study -of its subject may be pursued, and will contain a table of Contents and -an Index. - -The editors do not hold themselves responsible for the opinions expressed -in the several volumes of the series. While offering suggestions on -points of detail, they have left each writer to treat his subject in his -own way, regard being had to the general plan and purpose of the series. - - H. B. S. - J. H. S. - - - - -[The manuscript of the present volume was sent to the press only a few -weeks before the lamented death of the author, and therefore the work -did not receive final revision at his hands. In its original draft the -manuscript contained a somewhat fuller discussion of some of the topics -handled, _e.g._ the work of the mediaeval computists, and such technical -terms as ‘Sunday Letters,’ ‘Epacts,’ etc., as well as a fuller treatment -of the various Eastern Kalendars. Exigencies of space, however, and the -scope of the present series, made it necessary for the author to curtail -these portions of his work, while suggesting books in which the study of -these topics may be pursued by the student. The Editors have endeavoured, -as far as possible, to verify the references and to supplement them, -where it seemed necessary to do so. In a few cases they have added short -additional notes, enclosed in brackets, and bearing an indication that -they are the work of the Editors.] - - - - -CONTENTS - - - PAGE - - INTRODUCTION xi - - A SHORT BIBLIOGRAPHY xxi - - I. THE ‘WEEK’ ADOPTED FROM THE JEWS. The Lord’s Day: early - notices. The Sabbath (Saturday) perhaps not observed by - Christians before the fourth century: varieties in the - character of its observance. The word _feria_ applied - to ordinary week days: conjectures as to its origin. - Wednesdays and Fridays observed as ‘stations,’ or days - of fasting 1 - - II. DAYS OF THE MARTYRS. Local observances at the burial places - of Martyrs. Early Kalendars: the Bucherian; the Syrian - (Arian) Kalendar; the Kalendar of Polemius Silvius; the - Carthaginian. The Sacramentary of Leo; the Gregorian - Sacramentary. All Saints’ Day; All Souls’ Day. The days - of Martyrs the dominant feature in early Kalendars: the - Maccabees 12 - - III. ORIGINS OF THE FEASTS OF THE LORD’S NATIVITY AND THE - EPIPHANY. Festivals associated with the Nativity in - early Kalendars 27 - - IV. OTHER COMMEMORATIONS OF THE LORD. The Circumcision; - Passiontide, Holy Week; mimetic character of - observances. The Ascension. The Transfiguration. - Pentecost 37 - - V. FESTIVALS OF THE VIRGIN MARY. Hypapante (the Purification), - originally a festival of the Lord. The same true of the - Annunciation. The Nativity and the Sleep (_Dormitio_) - of the Virgin. The Presentation. The Conception. The - epithet ‘Immaculate’ prefixed to the title in 1854. - Festivals of the Theotokos in the East 47 - - VI. FESTIVALS OF APOSTLES, EVANGELISTS, AND OTHER PERSONS - NAMED IN THE NEW TESTAMENT. St Peter and St Paul. - St Peter’s Chair,—the Chair at Antioch. St Peter’s - Chains. St Andrew. St James the Great. St John: St John - before the Latin gate, a Western festival. St Matthew. - St Luke. St Mark. St Philip and St James. St Simon - and St Jude. St Thomas. St Bartholomew. St John the - Baptist; his Nativity, his Decollation. The Conversion - of St Paul. St Mary Magdalene. St Barnabas. Eastern - commemorations of the Seventy disciples (_apostles_). - Octaves. Vigils 58 - - VII. SEASONS OF PREPARATION AND PENITENCE. Advent: varieties - in its observance. Lent: its historical development; - varieties as to its commencement and its length. Other - special times of fasting: the three fasts known in the - West as _Quadragesima_. Rogation days. The Four Seasons - (Ember Days). Fasts of Eastern Churches 76 - - VIII. WESTERN KALENDARS AND MARTYROLOGIES: Bede, Florus, Ado, - Usuard. Old Irish Martyrologies. Value of Kalendars - towards ascertaining the dates and origins of - liturgical manuscripts. _Claves Festorum._ The modern - Roman Martyrology 93 - - IX. EASTER AND THE MOVEABLE COMMEMORATIONS. Early Paschal - controversies. Rule as to the full moon after the - vernal equinox. Hippolytus and his cycle: the so-called - Cyprianic cycle; Dionysius of Alexandria. Anatolius. - The Council of Nicaea and the Easter controversy. - Later differences between the computations of Rome and - Alexandria. Festal (or Paschal) Letters of the Bishops - of Alexandria. _Supputatio Romana._ Victorius of - Aquitaine. Dionysius Exiguus. The Nineteen-year Cycle. - The Paschal Limits. The Gregorian Reform. The adoption - of the New Style 104 - - X. THE KALENDAR OF THE ORTHODOX CHURCH OF THE EAST. The - Menologies. I. Immoveable Commemorations. The twelve - great primary festivals; the four great secondary - festivals. The middle class, greater and lesser - festivals. The minor festivals, and subdivisions. - Explanation of terms used in the Greek Kalendar. II. - The Cycle of Sundays, or Dominical Kalendar 133 - - APPENDIX I. The Paschal Question in the Celtic Churches 146 - - APPENDIX II. Note on the Kalendars of the separated Churches of - the East 147 - - APPENDIX III. Note on the history of the Kalendar of the Church - of England since the Reformation 149 - - - -PLATES - - 1. KALENDAR OF THE PETERBOROUGH PSALTER _to face Title_ - - 2. THE SYRIAC MARTYROLOGY ” _p. 15_ - - 3. KALENDAR OF THE WORCESTER BOOK ” _p. 93_ - - 4. KALENDAR OF THE DURHAM PSALTER ” _p. 99_ - - - - -INTRODUCTION - - -The Church’s Year, as it has been known for many centuries throughout -Christendom, is characterised, first, by the weekly festival of the -Lord’s Day (a feature which dates from the dawn of the Church’s life -and the age of the Apostles) and, secondly, by the annual recurrence of -fasts and festivals, of certain days and certain seasons of religious -observance. These latter emerged, and came to find places in the Kalendar -at various periods. - -In order of time the season of the Pascha, the commemoration of the -death, and, subsequently, of the resurrection of the Saviour, is the -first of the annual observances to appear in history. Again, at an -early date local commemorations of the deaths of victims of the great -persecutions under the pagan Emperors were observed yearly. And some of -these (notably those who suffered at Rome) gradually gained positions -in the Church’s Year in regions remote from the places of their origin. -Speaking generally, little as it might be thought probable beforehand, -it is a fact that martyrs of local celebrity emerge in the history of -the Kalendar at an earlier date than any but the most eminent of the -Apostles (who were also martyrs), and earlier than some of the festivals -of the Lord Himself. The Kalendar had its origin in the historical events -of the martyrdoms. - -So far the growth of the Kalendar was the outcome of natural and -spontaneous feeling. But at a later time we have manifest indications of -artificial constructiveness, the laboured studies of the cloister, and -the work of professional martyrologists and Kalendar-makers. To take, -for the purpose of illustration, an extreme case, it is obvious that the -assignment of days in the Kalendar of the Eastern Church to Trophimus, -Sosipater and Erastus, Philemon and Archippus, Onesimus, Agabus, Rufus, -Asyncretus, Phlegon, Hermas, the woman of Samaria (to whom the name -Photina was given), and other persons whose names occur in the New -Testament, is the outcome of deliberate and elaborate constructiveness. -The same is true of the days of Old Testament Patriarchs and Prophets, -once, in a measure, a feature of Western, as they are still of Eastern -Kalendars. But even all the festivals of our Lord, save the Pascha, -though doubtless suggested by a spontaneous feeling of reverence, could -be assigned to particular days of the year only after some processes of -investigation and inference, or of conjecture. Whether the birthday of -the Founder of the Christian religion should be placed on January 6 or -on December 25 was a matter of debate and argument. Commentators on the -history of the Gospels, the conjectures of interpreters of Old Testament -prophecy, and such information as might be fancied to be derivable from -ancient annals, had of necessity to be considered. The assignment of the -feast of the Nativity to a particular day was a product of the reflective -and constructive spirit. - -It is not absolutely impossible that ancient tradition, if not actual -record, may be the source of June 29 being assigned for the martyrdom -of St Peter and St Paul; but a more probable origin of the date is that -it marks the translation of relics. Certainly the days of most of the -Apostles (considered as the days of their martyrdoms) have little or no -support from sources that have any claim to be regarded as historical. -They find their places but gradually, and, it would seem, as the result -of a resolve that none of them should be forgotten. - -Commemorations which mark the definition of a dogma, or which originated -in the special emphasis given at some particular epoch to certain -aspects of popular belief and sentiment, have all appeared at times -well within the ken of the historical student. Thus, ‘Orthodoxy Sunday’ -(the first Sunday in Lent) in the Kalendar of the Greek Church is but -little concerned with the controversies on the right faith which occupied -the great Councils of the fourth and fifth centuries. It commemorates -the triumph of the party that secured the use of images over the -iconoclasts; this was the ‘orthodoxy’ which was chiefly celebrated; -and we can fix the date of the establishment of the festival as A.D. -842. Again, the commemoration of All Souls in the West was the outcome -of a growing sense of the need of prayers and masses on behalf of the -faithful departed. The ninth century shows traces of the observance -of some such day; but it was not till the close of the tenth century, -under the special impetus supplied by the reported visions of a pilgrim -from Jerusalem, who declared that he had seen the tortures of the souls -suffering purgatorial fire, that the observance made headway. We then -find Nov. 2 assigned for the festival, which came to be gradually and -slowly adopted. The feast of Corpus Christi, which now figures so largely -in the popular devotions of several countries of Europe, and is marked -as a ‘double of the first class’ in the service-books of the Church of -Rome, emerges for the first time in the thirteenth century, and was not -formally enjoined till the fourteenth. The feast of the Conception of St -Mary the Virgin seems to have originated in the East, and to have been -simply a historical commemoration, even as the Greeks commemorate the -conception of St John the Baptist. The Eastern tradition represents Anna -as barren and well stricken in years, when, in answer to her prayers -and those of Joachim her spouse, God revealed to them by an angel that -they should have a child. This conception was according to the Greek -Menology ‘contrary to the laws of nature,’ like that of the Baptist. -In the West the festival of the Conception appears at the end of the -eleventh or beginning of the twelfth century. The controversies as to its -doctrinal significance form part of the history of dogma, and are full -of instruction: but they cannot be considered here. Up to the year 1854 -the name of the festival in the Kalendars of the authorised service-books -of the Roman Church was simply _Conceptio B. Mariae Virginis_. It was as -recently as Dec. 8, 1854, by an ordinance of Pope Pius IX, that the name -was changed into _Immaculata Conceptio B. Mariae Virginis_. It will thus -be seen how changes in the Kalendar illustrate the changes and accretions -of dogma, facts which are further exhibited by the changes in the rank -and dignity of festivals of this kind, at first only tolerated perhaps, -and of local usage, but eventually enjoined as of universal obligation, -and elevated in the order and grade of festal classification. Again, -the considerable number of festivals of the Greek and Russian Churches -connected with relics and wonder-working _icons_ throws a light on the -intellectual standpoint and the current beliefs in these ancient branches -of the Catholic Church. - -Not less instructive in exhibiting the extraordinary growth in the -_cultus_ of the Blessed Virgin in the West are the inferences which may -be gathered from a knowledge of the fact that no festival of the Virgin -was celebrated in the Church of Rome before the seventh century, when we -compare the crowd of festivals, major and minor, devoted to the Virgin in -the Roman Kalendar of to-day. But considerations of this kind are only -incidentally touched on in the following pages; and they are referred to -here simply with a view to show that the study of the Kalendar is not an -enquiry interesting merely to dry-as-dust antiquaries, but one which -is intimately connected with the study of the history of belief, and is -inwoven with far-reaching issues. - -In the enquiry into the origins of ecclesiastical observances the -discovery within recent years of early documents, hitherto unknown in -modern days, enforces the obvious thought that our conceptions on such -subjects must be liable to re-adjustment from time to time in the light -of new evidence. Until the day comes, if it ever comes, when it can be -said with truth that the materials supplied by the early manuscripts -of the East and West have been exhausted, there can be no finality. -The document discovered some ten or twelve years ago, in which a lady -from Gaul or Spain, who had gone on pilgrimage to the East, records her -impressions of religious observances which she had witnessed at Jerusalem -towards the close of the fourth century, has furnished some important -light on the subject before us, as well as on the history of ceremonial. -In the following pages this document is referred to as the _Pilgrimage -of Silvia_ (‘Peregrinatio Silviae’), without prejudice to the question -relating to the true name of the writer. The period when the work was -written is the important question for our purposes; and those who are -most competent to express an opinion consider that it belongs to the time -of Theodosius the Great, and to a date between the years 383 and 394. - -The influence of the early mediaeval martyrologists, Bede, Florus, -Ado, and Usuard, upon the mediaeval Kalendars, is unquestionable; but -the relations of their works to one another, the variations of the -different recensions and the sources from which they were drawn, are -still subjects of investigation. In addition to the brief notices of the -martyrologists which will be found in the following pages, the enquirer -who desires further information should not fail to study with care the -recent treatise of Dom Henri Quentin, of Solesmes, _Les Martyrologes -historiques_. - -Of necessity a general outline sketch of the formation of the Kalendar -is all that can be attempted in the following pages. Local Kalendars, -more especially, for most of our readers, those of the service-books of -England, Scotland, and Ireland, present many interesting and attractive -features; but it has been impossible to deal with them in an adequate -manner. Some space has, however, been devoted to the consideration of -the Kalendar and Ecclesiastical Year of the Orthodox Church of the East, -including the peculiar arrangement of the grouping of Sundays; and brief -notices are given of the fasts and festivals of some of the separated -Churches of the East. - -The questions concerning the determination of Easter will form the main -trial of the patience of the student. - -The early controversies on the Paschal question are not free from -obscurity; and the interests attaching to the construction of the various -systems of cycles, intended to form a perpetual table for the unerring -determination of the date of Easter, are mainly the interests which -are awakened by the history of human ingenuity grappling more or less -successfully with a problem which called for astronomical knowledge and -mathematical skill. Religious interests are not touched even remotely. -Profound as are the thoughts and emotions which cluster around the -commemoration of the Lord’s Resurrection, they are quite independent of -any considerations connected with the age of the moon and the date of the -vernal equinox. The scheme for a time seriously entertained by Gregory -XIII of making the celebration of Easter to fall on a fixed Sunday, -the same in every year, has much to commend it. Had it been adopted we -should, at all events, have been spared many practical inconveniences, -and the ecclesiastical computists would have been saved a vast amount of -labour. But we must take things as they are. - -If anyone contends that the safest ‘Rule for finding Easter’ is ‘Buy -a penny almanack,’ I give in a ready assent. It has in principle high -ecclesiastical precedent; for it was exactly the same reasonable plan of -accepting the determinations of those whom one has good reason to think -competent authorities, which in ancient times made the Christian world -await the pronouncements as to the date of Easter which came year by -year from the Patriarchs of Alexandria in their Paschal Epistles: while -for the date of Easter in any particular year in the distant past, or -in the future, there are few who will not prefer the Tables supplied in -such works as _L’Art de vérifier les Dates_, or Mas Latrie’s _Trésor de -Chronologie_, to any calculations of their own, based on the Golden -Numbers and Sunday Letters[1]. In the present volume the limits of space -forbid any detailed discussion of the principles involved and the methods -employed in the determination of Easter by the computists both ancient -and modern. A brief historical sketch of the successive reforms of the -Kalendar is all that has been found possible. Those who seek for fuller -information can resort to the treatises mentioned above or in the course -of the volume. The chapter on Easter has for convenience been placed near -the conclusion of this volume. - -In dealing with both Eastern and Western Kalendars the student will bear -in mind that only comparatively few of the festivals affected the life -of the great body of the faithful. A very large number of festivals were -marked in the services of the Church by certain liturgical changes or -additions. Many of them had their special _propria_; others were grouped -in classes; and each class had its own special liturgical features. Only -comparatively few made themselves felt outside the walls of the churches. -Some of them carried a cessation from servile labour, or caused the -closing of the law courts, or, as chiefly in the Greek Church, mitigated -in various degrees (according to the dignity of the festival) the rigour -of fasting. The distinction between _festa chori_ and _festa fori_ is -always worthy of observation. A relic of the distinction is preserved in -an expression of common currency in France, when one speaks of a person -as of insignificant importance, _C’est un saint qu’on ne chôme pas_. - -Although the general scope of the following pages is wide in intention, -the origins of the Kalendar and the rise of the principal seasons -and days of observance have chiefly attracted the interest of the -writer. Later developments are not wholly neglected, but they occupy a -subordinate place. - -The enactments of civil legislation under the Christian Emperors and -other rulers, in respect to the observance of Sunday and other Christian -holy days, is an interesting field of study; but it has been impossible -to enter upon it here in view of the limits of space at our disposal. - -The study of Kalendars brings one into constant contact with hagiology, -the acts of martyrs, and the lives of saints. It would however have been -obviously vain to deal seriously in the present volume with so vast a -subject, even in broadest outline. - -A short Bibliography of some important or serviceable works dealing with -various branches of the subject before us is prefixed. - - - - -A SHORT BIBLIOGRAPHY - - -ACHELIS, H. _Die Martyrologien, ihre Geschichte und ihr Werth._ (Berlin, -1900.) - -ACTA SANCTORVM. [Of the Bollandists. This vast collection, of which -the first volume appeared in 1643, had attained by the middle of the -nineteenth century, after various interruptions in the labours of the -compilers, to 55 volumes, folio, and the work is still in process, -having now reached the early days of November. Various Kalendars -and Martyrologies have been printed in the work. The Martyrology of -Venerable Bede, with the additions of Florus and others, will be found -in the second volume for March; the metrical Ephemerides of the Greeks -and Russians in the first volume for May; Usuard’s Martyrology in the -sixth and seventh volumes for June, and also an abbreviated form of -the Hieronymian. The second volume for November contains the Syriac -Martyrology of Dr Wright edited afresh by R. Graffin with a translation -into Greek by Duchesne. The same volume contains the Hieronymian -Martyrology edited by De Rossi and Duchesne.] - -ASSEMANUS, JOSEPHUS SIMON. _Kalendaria Ecclesiae Universae, in quibus tum -ex vetustis marmoribus, tum ex codicibus, tabulis, parietinis, pictis, -scriptis scalptisve Sanctorum nomina, imagines, et festi per annum dies -Ecclesiarum Orientis et Occidentis, praemissis uniuscujusque Ecclesiae -originibus, recensentur, describuntur, notisque illustrantur._ 4to, 6 -tom. Romae, 1755. The title raises hopes which are not verified. [This -work of the learned Syrian, who for his services to sacred erudition was -made Prefect of the Library of the Vatican, was planned on a colossal -scale, but it was never completed, and indeed we may truly say only -begun. The six volumes which alone remain are wholly concerned with the -Slavonic Church. The first four volumes, together with a large part of -the fifth, are devoted mainly to the history of Slavonic Christianity. -The concluding part of the fifth and the whole of the sixth volume deal -with a Russian Kalendar, commencing the year, as in the Greek Church, -with 1 September. This is treated very fully, but the work ends here.] - -BAILLET, ADRIEN. _Les Vies des Saints._ 2nd Ed. 10 vols. 4to. 1739. [The -ninth volume on the moveable feasts abounds in valuable information; and, -generally, this work may be consulted on the history of the festivals -with much profit.] - -BINGHAM, JOSEPH. _Origines Ecclesiasticae, or the Antiquities of the -Christian Church_, etc. [Of the numerous editions of this important -work, which has been by no means superseded, the most serviceable is the -edition to be found in Bingham’s _Works_, 9 vols. 8vo. (1840) ‘with the -quotations at length in the original languages.’ The editor is J. R. -Pitman. Volume 7 contains most of what is pertinent to the antiquities of -the feasts and fasts of the early Church.] - -BINTERIM, A. J. _Die vorzüglichsten Denkwürdigkeiten der Christ-Kathol. -Kirche._ Vol. V. (Mainz, 1829.) - -CABROL, FERNAND. _Dictionnaire d’archéologie chrétienne et de liturgie._ -Paris, 1907 (in process of publication). - -D’ACHERY, LUCAS. _Spicilegium._ Tom. II. fol. Paris, 1723. [This contains -the Hieronymian Martyrology; the metrical Martyrology attributed to Bede; -the Martyrology known as _Gellonense_ (from the monastery at Gellone, -on the borders of the diocese of Lodève in the province of Narbonne), -assigned to about A.D. 804; the metrical Martyrology of Wandalbert the -deacon, of the diocese of Trèves, about A.D. 850; and an old Kalendar -(A.D. 826) from a manuscript of Corbie.] - -DUCHESNE, L. _Origines du Culte chrétien._ 3rd Ed. 8vo. Paris, 1902. -[There is an English translation by M. L. McClure, London (S.P.C.K.), -1903. The merits of Duchesne are so generally recognised that it is -unnecessary to speak of them here.] - -GROTEFEND, H. _Zeitrechnung des deutschen Mittelalters und der Neuzeit._ -4to. 2 vols. Hanover, 1891, 1892-8. [Besides exhibiting in full a large -collection of Kalendars of Dioceses and Monastic Orders, not only of -Germany, but also of Denmark, Scandinavia, and Switzerland, this work -contains an index of Saints marking their days in various Kalendars, -including certain Kalendars of England. There is also a Glossary, -explaining both technical terms and the words of popular speech and -folk-lore in connexion with days and seasons.] - -HAMPSON, R. T. _Medii Ævi Kalendarium, or dates, charters, and customs -of the middle ages, with Kalendars from the tenth to the fifteenth -century; and an alphabetical digest of obsolete names of days: forming -a Glossary of the dates of the middle ages, with Tables and other aids -for ascertaining dates._ 8vo. 2 vols. London, 1841. [The first volume is -mainly occupied with ‘popular customs and superstitions’; but it also -contains reprints of various Anglo-Saxon and early English Kalendars. -The second volume is given over wholly to a useful, though occasionally -somewhat uncritical glossary.] - -HOSPINIAN, RUDOLPH. _Festa Christianorum, hoc est, De origine, progressu, -ceremoniis et ritibus festorum dierum Christianorum Liber unus_ (folio). -Tiguri, 1593. [This is a work of considerable learning for its day, -written from the standpoint of a Swiss Protestant. A second edition, -in which replies are made to the criticisms of Cardinal Bellarmine and -Gretser, appeared, also at Zurich, and in folio, in 1612.] - -IDELER, LUDWIG. _Handbuch der mathematischen und technischen -Chronologie._ 8vo. 2 vols. Berlin, 1825-26. [Ideler was Royal Astronomer -and Professor in the University of Berlin. His discussion of the Easter -cycles cannot be dispensed with. This and his account of the computation -of time in the Christian Church will be found in Vol. 2 (pp. 175-470). -The Gregorian reform is well dealt with.] - -KELLNER, K. A. HEINRICH. _Heortology: a history of the Christian -Festivals from their origin to the present day._ Translated from the -second German edition. 8vo. London, 1908. [Dr Kellner is Professor of -Catholic Theology in the University of Bonn. An interesting and useful -volume, though occasionally exhibiting, as is not unnatural, marked -ecclesiastical predilections. It contains prefixed a useful bibliography.] - -LIETZMANN, H. _Die drei ältesten Martyrologien._ E. tr. 8vo. Cambridge, -1904. [This little pamphlet of 16 pages exhibits conveniently the -texts of (1) what is variously known as the Bucherian, or Liberian, -or Philocalian Martyrology, (2) The Martyrology of Carthage, and (3) -Wright’s Syrian Martyrology.] - -MACLEAN, ARTHUR JOHN (Bishop of Moray). The article ‘Calendar, -the Christian’ in Hastings’ _Dictionary of Christ and the Gospels_ -[admirable, generally, for the early period.] - -MACLEAN, ARTHUR JOHN (Bishop of Moray). _East Syrian Daily Offices._ -London, 8vo., 1894. [An appendix deals with the Kalendar of the modern -Nestorians (Assyrian Christians).] - -NEALE, JOHN MASON. _A History of the Holy Eastern Church. General -Introduction._ London, 8vo., 1850. [Vol. II. gives information at -considerable length on the Kalendars of the Byzantine, Russian, Armenian, -and Ethiopic Churches.] - -NILLES, NICOLAUS. _Kalendarium Manuale utriusque Ecclesiae Orientalis et -Occidentalis, academiis clericorum accommodatum._ 2 tom. 8vo. Oeniponte, -1896, 1897. [N. Nilles, S.J., Professor in the University of Innsbruck, -deals mainly in these volumes with the ecclesiastical year in Eastern -Churches.] - -QUENTIN, HENRI. _Les Martyrologes historiques du moyen age, étude sur la -formation du Martyrologe romain._ 8vo. Paris, 1907. - -SAXONY, MAXIMILIAN, PRINCE OF. _Praelectiones de Liturgiis Orientalibus._ -Tom. I. 8vo. Friburgi Brisgoviae, 1908. [This volume is mainly concerned -with the Kalendars and Liturgical Year of the Greek and Slavonic -Churches. It is lucid and interesting.] - -SEABURY, SAMUEL, D.D. _The Theory and Use of the Church Calendar in the -measurement and distribution of Time; being an account of the origin and -use of the Calendar; of its reformation from the Old to the New Style; -and of its adaptation to the use of the English Church by the British -Parliament under George II._ 8vo. New York, 1872. [Excellent on the -restricted subject with which it deals. It does not deal with Christian -Festivals beyond the question of the determination of Easter, but is -largely concerned with matters of technical chronology, the ancient -cycles, golden numbers, epacts, etc.] - -SMITH, WILLIAM, AND CHEETHAM, SAMUEL. _A Dictionary of Christian -Antiquities._ 2 vols. London, 1875, 1880. [The articles contributed by -various scholars, as was inevitable, vary much in merit. Those on the -festivals by the Rev. Robert Sinker are particularly valuable. This work -is cited in the following pages as _D. C. A._] - -WORDSWORTH, JOHN, Bishop of Salisbury. _The Ministry of Grace._ London, -8vo., 1901. [This learned work, under a not very illuminative title, -discusses, _inter alia_, with a thorough knowledge of the best and most -recent literature of the subject, the development of the Church’s fasts -and festivals. It stands pre-eminent among English works dealing with the -subject.] - -[GASQUET, ABBOT, AND BISHOP, EDMUND. _The Bosworth Psalter._ London, -1908. Contains valuable information about some Mediaeval Kalendars, with -discussions of them. Edd.] - - - - -CHAPTER I - -THE WEEK - - -The Church of Christ, founded in Judaea by Him who, after the flesh, was -of the family of David, and advanced and guided in its earlier years by -leaders of Jewish descent, could not fail to bear traces of its Hebrew -origin. The attitude and trend of minds that had been long familiar with -the religious polity of the Hebrews, and with the worship of the Temple -and the Synagogue, showed themselves in the institutions and worship of -the early Church. This truth is observable to some extent in the Church’s -polity and scheme of government, and even more clearly in the methods -and forms of its liturgical worship. It is not then to be wondered at -that the same influences were at work in the ordering of the times and -seasons, the fasts and festivals, of the Church’s year. - - -_The Week and the Lord’s Day._ - -Most potent in affecting the whole daily life of Christendom in all ages -was the passing on from Judaism of the Week of seven days. Inwoven, as -it is, with the history of our lives, and taken very much as matter of -course, as if it were something like a law of nature, the dominating -influence and far reaching effects of this seven-day division of time are -seldom fully realised. - -The Week, known in the Roman world at the time of our Lord only in -connexion with the obscure speculations of Eastern astrology, or as -a feature, in its Sabbath, of the lives of the widely-spread Jewish -settlers in the great cities of the Empire, had been from remote times -accepted among various oriental peoples. It would be outside our province -to enquire into its origin, though much can be said in favour of the view -that it took its rise out of a rough division into four of the lunar -month. But, so far as Christianity is concerned, it is enough to know -that it was beyond all doubt taken over from the religion of the Hebrews. - -It is not improbable that at the outset some of the Christian converts -from Judaism may have continued to observe the Jewish Sabbath, the -seventh or last day of the week: and that attempts were made to fasten -its obligations upon Gentile converts is evident from St Paul’s Epistle -to the Colossians (ii. 16). But it is certain that at an early date -among Christians the first day of the week was marked by special -religious observances. The testimony of the Acts of the Apostles and the -Epistles of St Paul shows us the first day of the week as a time for -the assembling of Christians for instruction and for worship, when ‘the -breaking of bread’ formed part of the service, and when offerings for -charitable and religious purposes might be laid up in store[2]. The name -‘the Lord’s day,’ applied to the first day of the week, may probably be -traced to New Testament times. The occurrence of the expression in the -Revelation of St John (i. 10) has been commonly regarded as a testimony -to this application[3]. - -In the _Epistle of Barnabas_ (tentatively assigned by Bishop Lightfoot to -between A.D. 70 and 79, and by others to about A.D. 130-131) we find the -passage (c. 15), ‘We keep the eighth day for rejoicing, in the which also -Jesus rose from the dead.’ The date of the _Teaching of the Apostles_ is -still reckoned by some scholars as _sub judice_. But, if it is rightly -assigned to the first century, its testimony may be cited here. In it is -the following passage:—‘On the Lord’s own day (κατὰ κυριακὴν δὲ Κυρίον) -gather yourselves together and break bread, and give thanks, first -confessing your transgressions, that your sacrifice may be pure’ (c. 14). - -The next evidence, in point of time, is a passage in the _Epistle of -Ignatius to the Magnesians_ (cc. 8, 9, 10), in which the writer dissuades -those to whom he wrote from observing sabbaths (μηκέτι σαββατίζοντες) -and urges them to live ‘according to the Lord’s day (κατὰ κυριακὴν) on -which our life also rose through Him.’ It is impossible to suppose -that in early times the Lord’s day was held to be a day of rest. The -work of the servant and labouring class had to be done; and it has been -reasonably conjectured that the assemblies of Christians before dawn -were to meet the necessities of the situation. Lastly, the passage from -the _Apology_ of Justin Martyr (_Ap._ i. 67) is too well known to be -cited in full. He describes to the Emperor the character and procedure -of the Christian assemblies on ‘the day of the sun,’ which we know from -other sources to have been the first day of the week. Writings of the -Apostles or of the Prophets were read: the President of the assembly -instructed and exhorted: bread, and wine and water were consecrated and -distributed to those present and sent by the Deacons to the absent: -alms were collected and deposited with the President for the relief of -widows and orphans, the sick and the poor, prisoners and strangers. Later -than Justin we need not go, as the evidence from all quarters pours in -abundantly to establish the universal observance of ‘the first day of the -week,’ ‘Sunday,’ ‘the Lord’s day,’ as a day for worship and religious -instruction[4]. - - -_The Sabbath (Saturday)._ - -Lack of positive evidence prevents us from speaking with any certainty -as to whether there was among Christians any recognised and approved -observance of Saturday (the Sabbath) in the first, second and third -centuries. There is no hint of such observance in early Christian -literature; and there are passages which rather go to discountenance the -notion[5]. - -Duchesne, whose opinion deservedly carries much weight, comes to the -conclusion that the observance of Saturday in the fourth century was not -a survival of an attempt of primitive times to effect a conciliation -between Jewish and Christian practices, but an institution of -comparatively late date[6]. Certainly one cannot speak confidently of the -existence of Saturday as a day of religious observance among Christians -before the fourth century. - -Epiphanius[7], in the second half of the fourth century, speaks of -synaxes being held _in some places_ on the Sabbath; from which it may -probably be inferred that it was not so in his time in Cyprus. - -In the Canons of the Council of Laodicea (which can hardly be placed -earlier than about the middle of the fourth century, and is probably -later) we find it enjoined that ‘on the Sabbath the Gospels with other -Scriptures shall be read’ (16); that ‘in Lent bread ought not to be -offered, save only on the Sabbath and the Lord’s day’ (49); and that ‘in -Lent the feasts of martyrs should not be kept, but that a commemoration -of the holy martyrs should be made on Sabbaths and Lord’s days’ (50). -Yet it was forbidden ‘to Judaize and be idle on the Sabbath,’ while, -‘if they can,’ Christians are directed to rest on the Lord’s day. The -_Apostolic Constitutions_ go further; and, under the names of St Peter -and St Paul, it is enjoined that servants should work only five days -in the week, and be free from labour on the Sabbath and the Lord’s day -‘with a view to the teaching of godliness’ (viii. 33). Uncertain as are -the date and origin of the _Constitutions_ they may be regarded as in -some measure reflecting the general sentiment in the East in the fifth, -or possibly the close of the fourth century[8]. From these testimonies -it appears that the Sabbath was a day of special religious observance, -and that in the East it partook of a festal character. Falling in -with this way of regarding Saturday we find Canon 64 of the so-called -_Apostolic Canons_ (of uncertain date, but possibly early in the fifth -century[9]) declaring, ‘If any cleric be found fasting on the Lord’s -day, or on the Sabbath, except one only [that is, doubtless “the Great -Sabbath,” or Easter Eve], let him be deprived, and, if he be a layman, -let him be segregated[10].’ The _Apostolic Constitutions_ emphasise the -position of the Sabbath by the exhortation that Christians should ‘gather -together especially on the Sabbath, and on the Lord’s day, the day of the -Resurrection’ (ii. 59); and again, ‘Keep the Sabbath and the Lord’s day -as feasts, for the one is the commemoration of the Creation, the other -of the Resurrection’ (vii. 23³). We find also that one of the canons of -Laodicea referred to above is in substance re-enacted at a much later -date by the Council in Trullo (A.D. 692) in this form, that except on the -Sabbath, the Lord’s day, and the Feast of the Annunciation, the Liturgy -of the Pre-sanctified should be said on all days in Lent (c. 52). - -In the city of Alexandria in the time of the historian Socrates the -Eucharist was not celebrated on Saturday; but other parts of Egypt -followed the general practice of the East. Socrates says that Rome agreed -with Alexandria in this respect[11]. - -It is certain that very commonly, though not universally, in the East -the Sabbath was regarded as possessing the features of a weekly festival -(with a eucharistic celebration) second in importance only to the Lord’s -day. And Gregory of Nyssa says, ‘If thou hast despised the Sabbath, with -what face wilt thou dare to behold the Lord’s day.... They are sister -days’ (_de Castigatione_, Migne, _P.G._ xlvi. 309). - -In the West we find also that the Sabbath was a day of special religious -observance; but there was a variety of local usage in regard to the -mode of its observance. At Rome the Sabbath was a fast-day in the time -of St Augustine[12]; and the same is true of some other places; but the -majority of the Western Churches, like the East, did not so regard it. -In North Africa there was a variety of practice, some places observed -the day as a fast, others as a feast. At Milan the day was not treated as -a fast; and St Ambrose, in reply to a question put by Augustine at the -instance of his mother Monnica, stated that he regarded the matter as one -of local discipline, and gave the sensible rule to do in such matters at -Rome as the Romans do[13]. In the early part of the fourth century the -Spanish Council of Elvira corrected the error that every Sabbath should -be observed as a fast[14]. - -As to the origin of the Saturday fast we are left almost wholly to -conjecture. It has been supposed by some to be an exhibition of -antagonism to Judaism, which regarded the Sabbath as a festival; while -others consider that it is a continuation of the Friday fast, as a kind -of preparatory vigil of the Lord’s day. It is outside our scope to go -into this question. - -A relic of the ancient position of distinction occupied by Saturday may -perhaps be found in the persistence of the name ‘Sabbatum’ in the Western -service-books. Abstinence (from flesh) continued, ‘de mandate ecclesiae,’ -on Saturdays in the Roman Church. For Roman Catholics in England it -ceased in 1830 by authority of Pope Pius VIII. - - This seems a convenient place for saying something as to - the use of the word _Feria_ in ecclesiastical language to - designate an ordinary week-day. The names most commonly - given to the days of the week in the service-books and other - ecclesiastical records are ‘Dies Dominica’ (rarely ‘Dominicus’) - for the Lord’s Day, or Sunday; ‘Feria II’ for Monday; ‘Feria - III’ for Tuesday, and so on to Saturday which (with rare - exceptions) is not Feria VII but ‘Sabbatum.’ - - Why the ordinary week-day is called ‘Feria,’ when in classical - Latin ‘feriae’ was used for ‘days of rest,’ ‘holidays,’ - ‘festivals,’ is a question that cannot be answered with - any confidence. A conjecture which seems open to various - objections, though it has found supporters, is as follows: all - the days of Easter week were holidays, ‘feriatae’; and, this - being the first week of the ecclesiastical year, the other - weeks followed the mode of naming the days which had been used - in regard to the first week. A fatal objection to this theory, - for which the authority of St Jerome has been claimed, is - that we find ‘feria’ used, as in Tertullian, for an ordinary - week-day long before we have any reason to think that there was - any ordinance for the observance of the whole of Easter week by - a cessation from labour[15]. - - Another conjecture, presented however with too much confidence, - is that put forward on the authority of Isidore of Seville[16] - by the learned Henri de Valois (Valesius). He alleges that the - ancient Christians, receiving, as they did, the week of seven - days from the Jews, imitated the Jewish practice, which used - the expression ‘the second of the Sabbath,’ ‘the third of the - Sabbath,’ and so on for the days of the week: that ‘Feria’ - means a day of rest, in effect the same as ‘Sabbath,’ and that - in this way the ‘second Feria’ and ‘third Feria,’ etc., came to - be used for the second and third days of the week[17]. - - The astrological names for the days of the week, as of the Sun, - of the Moon, of Mars, of Mercury, etc., were generally avoided - by Christians; but they are not wholly unknown in Christian - writers, and sometimes appear even in Christian epitaphs. - - In the ecclesiastical records of the Greeks the first day of - the week is ‘the Lord’s day’; and the seventh, the Sabbath, - as in the West. But Friday is _Parasceve_ (παρασκευή), a - name which in the Latin Church is confined to one Friday in - the year, the Friday of the Lord’s Passion, which day in the - Eastern Church is known as ‘the Great Parasceve.’ With these - exceptions the days of the week are ‘the second,’ ‘the third,’ - ‘the fourth,’ etc., the word ‘day’ being understood. - - It is worth recording that among the Portuguese the current - names for the week-days are: _segunda feira_, _terça feira_, - etc. - - -_Wednesday and Friday._ - -Long prior to any clear evidence for the special observance among -Christians of the last day of the week we find testimonies to a religious -character attaching to the fourth and sixth days. - -The devout Jews were accustomed to observe a fast twice a week, on the -second and fifth days, Monday and Thursday[18]; and these days, together -with the Christian fasts substituted for them, are referred to in the -_Teaching of the Apostles_ (8), ‘Let not your fastings be with the -hypocrites, for they fast on the second and fifth day of the week; but -do ye keep your fast on the fourth and parasceve (the sixth).’ In the -_Shepherd of Hermas_ we find the writer relating that he was fasting and -holding a _station_[19]. And this peculiar term is applied by Tertullian -to fasts (whether partial or entire we need not here discuss) observed on -the fourth and sixth days of the week[20]. Clement of Alexandria, though -not using the word _station_, speaks of fasts being held on the fourth -day of the week and on the parasceve[21]. - -At a much later date than the authorities cited above we find the -_Apostolic Canons_ decreeing under severe penalties that, unless for -reasons of bodily infirmity, not only the clergy but the laity must fast -on the fourth day of the week and on the sixth (_parasceve_). And the -rule of fasting on Wednesdays and Fridays still obtains in the Eastern -Church[22]. - -These two days were marked by the assembling of Christians for -worship. But the character of the service was not everywhere the same. -Duchesne[23] has exhibited the facts thus: In Africa in the time of -Tertullian the Eucharist was celebrated, and it was so at Jerusalem -towards the close of the fourth century. In the Church of Alexandria the -Eucharist was not celebrated on these days; but the Scriptures were read -and interpreted. And in this matter, as in many others, the Church at -Rome probably agreed with Alexandria. It is certain, at least as regards -Friday, that the mysteries were not publicly celebrated on these days at -Rome about the beginning of the fifth century. The observance of Friday -as a day of abstinence is still of obligation in the West. - - - - -CHAPTER II - -DAYS OF THE MARTYRS - - -We now pass from features of every week to days and seasons of yearly -occurrence. - -In point of time the celebrations connected with the Pascha are the -earliest to emerge of sacred days observed annually by the whole Church. -But for reasons of convenience it has been thought better to defer -the consideration of the difficult questions relating to the Easter -controversies till the origin of the days of Martyrs and Saints has been -dealt with. - -The Kalendar in some of its later stages exhibits a highly artificial -elaboration. But in its beginnings it was, to a large extent, the outcome -of a natural and spontaneous feeling which could not fail to remember in -various localities the cruel deaths of men and women who had suffered -for the Faith with courage and constancy in such places, or their -neighbourhoods. The origins of the Kalendar show in various churches, -widely separated, the natural desire to commemorate their own local -martyrs on the days on which they had actually suffered. - -As regards the order of time there is ample reason to convince us that -the commemorations of martyrs were features of Church life much earlier -than those of St Mary the Virgin, of most of the Apostles, and even of -many of the festivals of the Lord Himself. - -The marks of antiquity that characterise generally the older Kalendars -and Martyrologies are (1) the comparative paucity of entries, (2) the -fewness of festivals of the Virgin, (3) the fewness of saints who were -not martyrs, (4) the absence of the title ‘saint,’ and (5) the absence of -feasts in Lent. - -Again, the local character of the observance of the days of martyrs is -a marked feature of the earlier records which illustrate the subject. -Now and then the name of some martyr of pre-eminent distinction in other -lands finds its way into the lists; but it remains generally true that -in each place the martyrs and saints of that place and its neighbourhood -form the great body of those commemorated. And in addition to the -natural feeling that prompted the remembrance of those more particularly -associated with a particular place, the fact that the commemorations were -originally observed by religious services in cemeteries, at the tombs -or burial places of the martyrs, tended at first to discountenance the -commemoration of the martyrs of other places whose story was known only -by report, whether written or oral. - -The day of a martyr’s death was by an exercise of the triumphant faith -of the Church known as his birthday (_natale_, or _dies natalis_, or -_natalitia_). It was regarded as the day of his entrance into a new and -better world. The expression occurs in its Greek form as early as the -letter of the Church of Smyrna concerning the martyrdom of Polycarp (_c._ -18). - -There can be no doubt that at an early date records were kept of the -day of the death of martyrs. Cyprian required that even the death-days -of those who died in prison for the faith should be communicated to him -with a view to his offering an oblation on that day (_Ep._ xii. (xxxvii.) -2). It is in this way probably that the earliest Kalendars of the Church -originated. - -[Illustration: Ancient Syriac Martyrology, written A D. 412 - -(Brit. Mus. Or. Add. 12150, _fol._ 252 _v_, _ll._ 1-20, _col._ 1.) The -plate shows the entries from St Stephen’s Day to Epiphany.] - -We purpose dealing more particularly with the early Roman Kalendars. -The earliest martyrology that has survived is contained in a Roman -record transcribed in A.D. 354. It is known, sometimes as the _Liberian -Martyrology_ (from the name of Liberius, who was bishop of Rome at -the time), sometimes as the _Bucherian Martyrology_, from the name -of the scholar who first made it known to the learned world[24], and -not uncommonly as the _Philocalian_, from the name of the scribe. It -presents many interesting, and some perplexing features, which cannot be -dealt with here. We must content ourselves with noticing that, besides -recording, as in a serviceable almanack, several pagan festivals, it -marks the days of the month of the burials (_depositiones_) of the -bishops of Rome from A.D. 254 to A.D. 354, and also the burial-days of -martyrs, twenty-five in number. In both lists the cemeteries at Rome -where the burials took place are noted. But there are also entered three -ecclesiastical commemorations which do not mark entombments, (1) ‘viij -Kal. Jan. (Dec. 25) Natus Christus in Bethleem Judeae’; (2) ‘viij Kal. -Mart. (Feb. 22) Natale (_sic_) Petri de Cathedra’; (3) ‘Nonis Martii -(March 7) Perpetuae et Felicitatis Africae[25].’ The appearance of St -Perpetua and St Felicitas in a characteristically Roman document is a -striking testimony to the fame of these two African sufferers for the -Faith[26]. The use of the word _natale_ in connexion with St Peter’s -chair not improbably marks the dedication of a church; and, at all events -at a later period, the word seems sometimes used as equivalent simply to -a festival, or perhaps a festival marking an origin or beginning—as, for -example, _Natale Calicis_, of which something will be said hereafter (p. -40). Easter could not appear in the Kalendar properly so-called; but the -document contains cycles for the calculation of Easter, and a list of the -days on which it would fall from A.D. 312 to A.D. 412. - -Early Kalendars would be of much value in our enquiries; but they are -few in number. The following three deserve notice. (1) The _Syrian -Martyrology_ first published by Dr W. Wright in the _Journal of Sacred -Literature_ (Oct. 1866). It was written in A.D. 411-12, but represents -an original of perhaps about A.D. 380. It is Arian in origin, and has -elements that show connexions with Alexandria, Antioch, and Nicomedia; -and its range of martyrs is much wider than that of other early documents -of the kind. Yet of Western martyrs we find only in Africa Perpetua and -Satornilos and ten other martyrs[27] (March 7) and ‘Akistus (?Xystus II) -bishop of Rome’ (Aug. 1). We find St Peter and St Paul on Dec. 28; St -John and St James on Dec. 27; and ‘St Stephen, apostle’ on the 26th[28]. -(2) The _Kalendar of Polemius Silvius_, bishop of Sedunum, in the upper -valley of the Rhone (A.D. 448). It contains the birthdays of the Emperors -and some of the more eminent of the heathen festivals, such as the -Lupercalia and Caristia, but with a view, apparently, of supplanting them -by Christian commemorations. The Christian festivals recorded are few -in number, those of our Lord being Christmas, Epiphany, and the fixed -dates, March 25 for the Crucifixion, and March 27 for the Resurrection. -There are only six saints’ days. The _depositio_ of Peter and Paul on -Feb. 22; Vincent, Lawrence, Hippolytus, Stephen, and the Maccabees on -their usual days. Other features of interest must be passed over[29]. -(3) The _Carthaginian Kalendar_[30] has been assigned as probably about -A.D. 500[31]. It is thus described by Bishop J. Wordsworth, ‘It has, in -the Eastern manner, no entries between February 16 and April 19, _i.e._ -during Lent. Its Saints are mostly local, but some twenty are Roman, -and a few other Italian, Sicilian, and Spanish. It also marks SS. John -Baptist (June 24), Maccabees, Luke [Oct. 13], Andrew, Christmas, Stephen -[Dec. 26], John Baptist [probably an error of the pen for John the -Evangelist] and James (Dec. 27) [‘the Apostle whom Herod slew’], Infants -[Dec. 28] and Epiphany [sanctum Epefania][32].’ It may be added that -this Kalendar marks the _depositiones_ of seven bishops of Carthage, not -martyrs, whose anniversaries were kept. - -In one of the African Councils of the fourth century it was enacted -that the Acts of the martyrs should be read in the church on their -anniversaries. But Rome was slow in adopting this practice[33]. - -It will be seen that as time went on the strictly local character -of the martyrs commemorated was invaded by a desire to record the -famous sufferers of other parts of the Christian world. Rome, with its -characteristic conservatism in matters liturgical, seems to have been -slower than other places to yield to this impulse. At Hippo we find -Augustine commemorating, beside local martyrs, the Roman Lawrence and -Agnes, the Spanish Vincent and Fructuosus, and the Milanese Protasius and -Gervasius whose bones (as was believed) had been recently discovered. He -also commemorated the Maccabees, St Stephen, and both the Nativity and -Decollation of the Baptist. On the other hand in the laudatory sermons -that have come down to us we find Chrysostom at Antioch commemorating -only the saints of Antioch, and Basil, at Caesarea in Cappadocia, only -those of his own country. - -The Sacramentary, which is called after Pope Leo (A.D. 440-461), shows -signs of a somewhat later date; but it is unquestionably a Roman book; -and the Kalendar which we can construct from it represents the Kalendar -of Rome as it was not later than about the middle of the sixth century. -It gives us the following days; but it must be observed that the months -of January, February, March, and part of April are unfortunately -missing[34]. - - The first is April 14, Tiburtius (a Roman martyr). There follow - ‘Paschal time’: April 23, George (Eastern)[?][35]; Dedication - of the Basilica of St Peter, the Apostle; the Ascension of the - Lord; the day before Pentecost; the Sunday of Pentecost; the - fast of the fourth month; June 24, natale of St John Baptist; - June 26, natale of SS. John and Paul (two Romans, brothers, - martyrs under Julian); June 29, natale of the Apostles Peter - and Paul (at Rome); July 10, natale of seven martyrs who are - named (all at Rome; and the cemeteries where their bodies - rest are named); Aug. 3[36], natale of St Stephen (bishop of - Rome and martyr, more commonly commemorated on Aug. 2); Aug. - 6, natale of St Xystus and of Felicissimus and Agapitus (all - martyrs at Rome); Aug. 10, natale of St Lawrence (Rome); Aug. - 13, natale of SS. Hippolytus and Pontianus (Romans); Aug. - 30, natale of Adauctus and Felix (at Rome); Sept. 14, natale - of SS. Cornelius and Cyprian (the former bishop of Rome, the - latter bishop of Carthage, his contemporary); Sept. 16, natale - of St Euphemia (at Rome); Fast of the seventh month; Sept. - 30, natale (_sic_) of the basilica of the Angel in Salaria - (on the Via Salaria: evidently for the foundation or the - dedication of a church at Rome, probably under the name of St - Michael); Depositio of St Silvester (bishop of Rome, no date: - in the Bucherian Martyrology it is at Dec. 31); Nov. 8 (or - 9), natale of the four crowned saints (all at Rome); Nov. 22, - natale of St Caecilia (Roman martyr); Nov. 23, natale of SS. - Clement and Felicitas (both Roman martyrs); Nov. 24, natale - of SS. Chrysogonus and Gregorius (the first, a Roman martyr, - the second, uncertain[37]); Nov. 30, natale of St Andrew, - Apostle; Dec. 25, natale of the Lord; and of the martyrs, - Pastor, Basilius, Jovianus, Victorinus, Eugenia, Felicitas, and - Anastasia (Eugenia was perhaps the Roman lady martyred with - Agape; Anastasia was of Roman origin, though she suffered death - in Illyria: her name appears in the canon of the Roman mass. - The persons intended by the other names are more uncertain); - Dec. 27, natale of St John, Evangelist; Dec. 28, natale of the - Innocents. - -It has been thought well to give in full this list, defective though it -is (as lacking the opening months of the year). It exhibits indeed a -large preponderance of celebrations of local interest; but there are -clear indications that already the martyrs of other places than Rome are -securing themselves positions in the Roman Kalendar. - -The collection of masses and other liturgical offices known as the -Gelasian Sacramentary are not without interest in illustrating the -development of the Kalendar, more particularly among the Franks. But we -pass on to consider the features of the distinctively Roman service book, -which, by a somewhat misleading name, has been called the _Gregorian -Sacramentary_. In its present form (though it contains many ancient -elements) it is probably not earlier than the close of the eighth -century. Omitting notices of moveable days, and exhibiting the dates -by the days of the month in our modern fashion, the Kalendar runs as -follows[38], some remarks being added within marks of parenthesis. - - =January.= 1. Octava Domini (the octave of Christmas). 6. - Epiphania (called in the older Roman Kalendar ‘Theophania,’ as - by the Greeks). 14. St Felix ‘in Pincis’ (on the Pincian). 16. - St Marcellus, Pope. 18. St Prisca (at Rome). 20. SS. Fabian and - Sebastian (both at Rome). 21. St Agnes (at Rome)[39]. 22. St - Vincent (Spain). 28. Second of St Agnes (Octave). - - =February.= 2. Ypapante, or Purification of St Mary. 5. St - Agatha (Sicily: a church at Rome dedicated to her). 14. St - Valentine (presbyter at Rome). - - =March.= 12. St Gregory, Pope. 25. Annunciation of St Mary. - - =April.= 14. SS. Tiburtius and Valerian (at Rome). 23. St - George (Eastern: church ‘in Velabro’ at Rome). 28. St Vitalis - (of Ravenna: a church at Rome). - - =May.= 1. SS. Philip and James, Apostles. 3. SS. Alexander, - Eventius and Theodulus (Pope, and two presbyters at Rome). 6. - Natale of St John before the Latin gate (Rome). 10. SS. Gordian - and Epimachus (both at Rome). 12. St Pancratius (at Rome, where - a church was dedicated to him). 13. Natale of St Mary ‘ad - Martyres’ (dedication of the Pantheon at Rome by Boniface IV). - 25. St Urban, Pope. - - =June.= 1. Dedication of the Basilica of St Nicomedes (at - Rome). 2. SS. Marcellinus and Peter (at Rome: a church in their - honour is said to have been erected by the Emperor Constantine - on the Via Lavicana). 18. SS. Marcus and Marcellianus (both at - Rome). 19. SS. Protasius and Gervasius (Milan). 24. Natale of - St John Baptist. 26. SS. John and Paul (two brothers at Rome). - 28. St Leo, Pope. 29. Natale of SS. Peter and Paul, Apostles - (Rome). 30. Natale of St Paul (the Apostle). - - =July.= 2. SS. Processus and Martinianus (legendary - soldier-martyrs at Rome). 10. Natale of the Seven Brethren - (at Rome). 29. SS. Felix, Simplicius, Faustinus and Beatrix - (Pope Felix II; the others commemorated at Rome on the Via - Portuensis). 30. SS. Abdon and Sennen (martyrs at Rome). - - =August.= 1. St Peter ‘in Vincula’ (more commonly ‘ad Vincula’: - it is probable that the date marks the dedication of a church - at Rome). 2. St Stephen, bishop (of Rome). 5. SS. Xystus, - bishop, Felicissimus and Agapitus (all of Rome). 8. St Cyriacus - (deacon, at Rome: perhaps marks the date of his translation - by Pope Marcellus). 10. Natale of St Lawrence (Rome). 11. St - Tiburtius (martyred outside Rome on the Via Lavicana). 13. St - Hippolytus (martyr according to the legend at Rome). 14. St - Eusebius, presbyter (at Rome). 15. Assumption of St Mary. 17. - St Agapitus (at Praeneste). 22. St Timotheus (martyr at Rome). - 28. St Hermes (at Rome). 29. St Sabina (virgin-martyr at Rome). - 30. SS. Felix and Adauctus (both at Rome). - - =September.= 8. Nativity of St Mary. 11. SS. Protus and - Hyacinthus (both at Rome). 14. SS. Cornelius and Cyprian: - also Exaltation of Holy Cross (Cornelius, Pope, Cyprian of - Carthage). 15. Natale of St Nicomedes (presbyter martyr - at Rome). 16. Natale of St Euphemia, and of SS. Lucia and - Geminianus (all at Rome). 27. SS. Cosmas and Damian (Eastern). - 29. Dedication of the Basilica of the Holy Angel Michael. - - =October.= 7. Natale of St Marcus, Pope. 14. Natale of St - Callistus, Pope. - - =November.= 1. St Caesarius (an African deacon martyred in - Campania). 8. The four crowned saints (at Rome). 9. Natale of - St Theodorus (Asia Minor). 11. Natale of St Menna: likewise St - Martin, bishop (Menna, Asia Minor: Martin of Tours). 22. St - Caecilia (Roman). 23. St Clement: likewise St Felicitas (both - Roman). 24. St Chrysogonus (Roman). 29. St Saturninus (a Roman, - martyred at Toulouse). 30. St Andrew, Apostle. - - =December.= 13. St Lucia (Syracuse). 25. Nativity of the Lord. - 26. Natale of St Stephen. 27. St John, Evangelist. 28. Holy - Innocents. 31. St Silvester, Pope. - -When we examine these lists we find (1) the principal festivals of -the Lord, of His Mother, and of His Apostles placed as they are still -noted in the Kalendar. It may be observed that Jan. 1 is not styled -the Circumcision; and there is no reference to the Circumcision in the -collect. In the mass for the Epiphany the leading of the Gentiles by a -star and the gifts of the Magi are the prominent features. The use of the -name Ypapante as the first name for the Purification (Feb. 2) suggests -the Eastern origin of the festival. We find (2) the great majority of -the saints recorded to be Roman martyrs—or of martyrs connected with -Rome, either in fact or by legend; but (3) there are a few famous martyrs -from other regions of the world, as St George, St Vincent, SS. Cosmas -and Damian, and St Lucy, of Dec. 13. And Martin of Tours has a place. We -also find that some of the obscurer saints of the earlier list disappear. -Frequent pilgrimages to the East, together with the interchange of -literary correspondence between the churches, are sufficient to account -for the appearance of the Oriental martyrs. The leading features of -the Western Kalendar, as it prevailed in the mediaeval period, and has -subsisted to the present day, are already apparent. - -It will be seen that All Saints does not appear on Nov. 1; and yet it -was certainly observed in many churches in England, France, and Germany -during the eighth century. It is placed at Nov. 1 in the _Metrical -Martyrology_ attributed to Bede, who died in A.D. 735. Though therefore -this Martyrology, as we now possess it, shows signs of having been -re-handled, it seems hazardous to attribute the origin of the festival, -as is done by some, to the dedication of a church at Rome ‘in honorem -Omnium Sanctorum’ by Pope Gregory III (A.D. 731-741). - -Much obscurity attends the origin of All Souls’ Day. It would seem that -Amalarius of Metz, early in the ninth century, had inserted in his -Kalendar an anniversary commemoration of all the departed, and this was -probably (as the context suggests) immediately after All Saints’ Day; but -the practice of observing the day did not at once become general, and the -earliest clear testimony to Nov. 2 does not emerge till the end of the -tenth century, when Odilo, abbot of Clugny, stimulated by a vision of the -sufferings of souls in purgatory, reported to him by a pilgrim returning -from Jerusalem, enjoined on the monastic churches subject to Clugny the -observance of Nov. 2. The practice rapidly spread. - -The dominant influence of the Roman Church in Europe carried eventually -the main features of the Roman Kalendar into all regions of the West. In -early times at Rome the anniversary of a martyr was ordinarily kept, not -in the various churches of the city and suburbs, but at the particular -cemetery or catacomb where he was buried, or at the tomb within some -church which had been erected over the place where his remains rested. -Outside the walls, and at various distances along the great roads that -led from the city, most of these commemorations were celebrated. As -M. Batiffol has put it, with substantial correctness, ‘the old Roman -_Sanctorale_ is the _Sanctorale_ of the cemeteries[40].’ It is a striking -and impressive illustration of the looking of the Western peoples to Rome -for guidance in matters of religion that even obscure saints buried in -the cemeteries of the neighbourhood of the Apostolic See now have places -in the religious commemorations of all the remotest Churches of the Roman -obedience. - -The study of the origins of the Kalendar of the city of Rome illustrates -the general proposition that the martyrdoms of a particular city or -district form the main feature of each local Kalendar. To enter into -detail in respect to the early Kalendars of the other provinces and -dioceses of Europe, even when the scanty evidence surviving makes the -enquiry possible, is too large a task to be attempted here. - -The account of the commemorations of the early martyrs may be brought -to a close by calling attention to a festival of general and perhaps -universal observance before the fifth century—the festival of the -pre-Christian martyrs, the seven Maccabees, on Aug. 1. It was not -unnatural in the age of persecution, or when the memories of the great -persecutions were still fresh, to fasten upon the Old Testament story -of heroic constancy. After the Feast of St Peter’s Chains in the West, -and the Procession of the Holy Cross in the East had displaced it from a -position of primary importance, it was not wholly forgotten; and even now -in both East and West in a subsidiary manner the memory of the Maccabees -is still preserved in the services of the Church on Aug. 1. Chrysostom -speaks of the celebration being attended in his day by a great concourse -of the faithful, and we possess three homilies of his for the festival. -Augustine shows us that the festival was observed in Africa in his -time, and mentions that there was a church called after the Maccabees -at Antioch, a city named, he makes a point to inform us, after their -persecutor, Antiochus Epiphanes. There are still extant sermons for the -festival preached by Gregory Nazianzen, and, at a later date, by Pope Leo -the Great. - - - - -CHAPTER III - -THE LORD’S NATIVITY: THE EPIPHANY: THE FESTIVALS WHICH IN EARLY TIMES -FOLLOWED IMMEDIATELY ON THE NATIVITY - - -It is certain that the assigning of the birth of the Lord to Dec. 25 -appears first in the West; and it is not till the last quarter of the -fourth century that we find it becoming established in some parts of -the East. St Chrysostom in a homily delivered in A.D. 386 distinctly -relates that it was about ten years earlier the festival of Dec. 25 came -to be observed at Antioch, and that the festival had been observed in -the West from early times (ἄνωθεν)[41]. At Constantinople the festival -was kept on Dec. 25, apparently for the first time, in A.D. 379 or 380; -and about the same time it appears in Cappadocia, as we learn from the -funeral oration on Basil the Great pronounced by his brother, Gregory of -Nyssa. At Alexandria this date was adopted before A.D. 432. At Jerusalem, -however, the Nativity was observed on Jan. 6 not only in the time of the -_Pilgrimage_ of ‘Silvia,’ but, if we may credit the Egyptian monk Cosmas -Indicopleustes, even as late as at the middle of the sixth century. This -writer relates that the people of Jerusalem, arguing from Luke iii. 23 -(where, as he interprets the passage, Jesus is said to be _beginning_ to -be thirty years of age at His baptism) celebrated the Nativity together -with the Baptism on Jan. 6[42]. - -But when did the observance of Dec. 25 make its appearance in the West? -It must have been a well-marked festival at Rome when it appeared in -the Bucherian Kalendar in A.D. 336 (see p. 15). And about one hundred -years earlier (as we learn from his commentaries on Daniel) Hippolytus -was led to infer, partly from a belief (however it originated) that -the Incarnation took place at the Passover, and partly by a process of -calculation with the help of his cycle, that the actual Incarnation -took place on March 25 in the year of the world 5500 (or B.C. 3), and -consequently the Nativity on Dec. 25[43]. - -The Bishop of Salisbury (J. Wordsworth) offers an ingenious conjecture -which may possibly point to the early Eastern practice of commemorating -the Nativity on Jan. 6 having originated in a similar way. Sozomen, the -historian, writing in the fifth century, states that the Montanists -always celebrated the pascha on the eighth day before the Ides of April -(_i.e._ April 6), if it fell on a Sunday, otherwise on the following -Sunday (_H.E._ vii. 18). The Bishop thinks that the belief that April 6 -was the proper day of the pascha ‘may probably have been an opinion quite -unconnected with their [the Montanists’] sect.’ But he rightly admits -that ‘actual facts are not yet forthcoming[44].’ - -Conjectures of this kind, though at present unsupported, are well worth -remembering, if for no other reason, because students of early Christian -literature are thus put on the alert to note any testimonies which make -for, or else go to invalidate, the suggestion offered. I may add that the -Montanist notion, as recorded by Sozomen, that the creation of the sun -in the heavens took place on April 6, is of a kind that would well fall -in, among fanciful speculators, with the notion that the Incarnation also -took place on the same day[45]. - -Why this time of the year, late in December or early in January, was -assigned for the Nativity is a question which it is not possible -to answer with confidence. It is conceivable that the insecure and -blundering argument alleged, among others, by Chrysostom may have had -weight. He supposes that Zacharias, the father of the Baptist, was the -High Priest, and that he had entered the Holy of Holies on the day of -Atonement when the angel appeared to him. The day of Atonement was in -September. Six months later (Luke i. 26) the Annunciation was made to St -Mary; and after nine months the Saviour was born. - -By others it has been suggested that the festival of Christmas on Dec. -25 did not originate in any such calculations; but was suggested by the -pagan festival _Natalis Solis Invicti_ marked at that day. The solstice -was passed. The sun was entering on its new increases. ‘The Light of the -world,’ ‘the Sun of righteousness’ was to take the place of the sun-god -in the heavens[46]. - -The Theophany, or Epiphany (Jan. 6), is, like its name, as -characteristically Eastern in its origin as the feast of the Nativity -(Dec. 25) is Western; but when it passed into the West it was in thought, -either at the outset or certainly soon, separated from the Nativity; and -eventually, while the baptism of Christ was not ignored, the main stress -of liturgical allusion was on the visit of the Magi, so that the festival -is not uncommonly designated simply as the feast of the Three Kings. In -the East the dominant thought is the manifestation of Christ’s divinity -at his baptism: and in the Basilian Menology the day is simply named ‘The -Baptism of our Lord Jesus Christ.’ And it is to this connexion, baptism -among the Greeks being known as ‘illumination,’ that has been attributed -another name for the day, ‘the lights’ (τὰ φῶτα)[47]. - -It is not improbable that the feast of the Epiphany made its way to the -West, through the churches of Southern Gaul, whose affinities with the -East are recognised facts of history. At all events it is in connexion -with Gaul that we find the first reference to the Epiphany in the West. -The pagan historian Ammianus Marcellinus, in his account of the Emperor -Julian in A.D. 361 visiting a Christian church at Vienne, says that -it happened on the day in the month of January which Christians call -‘Epiphania’ (_Hist._ xxi. 2). - -The Epiphany was observed in the African Church by the orthodox in the -time of Augustine, but he tells us that the Donatists did not observe -it, ‘because they love not unity, nor do they communicate with the -Eastern Church.’ The latter expression falls in with the supposition that -the West derived the festival from the East. In the ancient Kalendar -called the Kalendar of Carthage (unfortunately of uncertain date) we -find at Jan. 6 the entry ‘Sanctum Epefania’ (_sic_). In Spain, as we -learn from the canons of the Council of Saragossa (can. 4), the festival -was recognised as a considerable commemoration before A.D. 380. For -Rome, we have to note the silence of the Bucherian Kalendar; but for -the fifth century we have the testimony of Pope Leo, and we possess no -fewer than eight sermons of his upon the festival of the Epiphany; in -these the manifestation of Christ to the Magi is the truth upon which -he chiefly enlarges. Elsewhere in the West we have references to other -manifestations of the Deity of Christ, as at His baptism, and His first -miracle at Cana. But generally, as in the East the baptism, so in the -West the manifestation to the Gentiles is the leading note of preachers -or theologians[48]. - -Among the Armenians the Epiphany is reckoned one of the five chief -festivals: it is preceded by a week’s fast, and is followed by an octave. -It is by them still reckoned as the day of the Nativity. - - -_The festivals of the days immediately following Christmas._ - -We see that in the Gregorian Kalendar the commemorations of St Stephen -(Dec. 26), St John the Evangelist (Dec. 27), and Holy Innocents (Dec. -28), in the order with which we are familiar, were already established -in the West. And long before the period of the Gregorian Kalendar we -have evidence that in some parts of the East before the close of the -fourth century a group of festivals commemorating eminent saints of the -New Testament were celebrated between the feast of the Nativity and -the first of January. Basil the Great died on Jan. 1 A.D. 379; and his -brother Gregory of Nyssa delivered the funeral oration at his burial. In -this discourse the preacher speaks of a group of feasts preceding the -first of January, namely of St Stephen, St Peter, St James and St John, -and St Paul. It may with some reason be believed that the dates of these -festivals had no relation, real or fancied, to the days of the deaths of -these saints of the Church’s beginnings. - - As regards St James we know that he was killed at the time - of the Passover, so that the Hieronymian Martyrology makes - the day in December to be the day of his consecration to the - episcopate. Liturgists have said it was becoming that the - King of glory should come into the world accompanied by the - chiefs of his court. And it is not a wholly baseless fancy that - already there was a desire (of which at a later period we have - many illustrations) to connect a great festival with one or - more other commemorations associated with it in thought. The - memories of the age of the martyrs would naturally suggest the - name of the protomartyr; while the relations of the Lord to St - James, St John, and St Peter, and the eminence of St Paul may - perhaps sufficiently account for their appearance here. - -There is little doubt that at the close of the fourth century the -churches of Asia Minor had festivals of St Stephen on Dec. 26, St James -and St John on Dec. 27, and St Peter and St Paul on Dec. 28[49]. And in -the West our earliest information shows us St Stephen on Dec. 26; but -there are variations as regards the other festivals. The ancient Kalendar -of Carthage shows us on Dec. 27 ‘St John _the Baptist_ and James the -Apostle, whom Herod slew,’ and Holy Innocents on Dec. 28[50]. - -The earliest Roman service-books show us only St John on Dec. 27, and he -is St John _the Evangelist_[51]. Yet in the so-called Martyrology of St -Jerome (which, though interpolated, contains many ancient features), we -find at this day, together with ‘the Assumption of St John at Ephesus,’ -‘the ordination to the episcopate of James, the Lord’s brother, who was -crowned with martyrdom at the paschal time[52].’ The Holy Innocents -(Dec. 28) is known in the Latin books since the sixth century, and may -well have been earlier; but Peter and Paul are found together on another -day (June 29), the day of their martyrdom at Rome, as was generally -assumed. Though we are not able to determine with precision on what day -the Innocents of Bethlehem were commemorated in early times, there can -be little doubt that there was some commemoration of those whom, as St -Augustine says, ‘the Church has received to the honour of the martyrs.’ - -There are some reasons for conjecturing that the commemoration of the -Innocents was at first in association with the Epiphany. In the second -half of the fourth century the poet Prudentius has some pretty lines on -the Holy Innocents as martyrs in his hymn on the Epiphany[53]. And Leo -the Great in more than one of his sermons on the Epiphany has laudatory -passages on the martyrdom of the Innocents. Yet in estimating the -weight that should attach to such references it should be remembered -that Herod’s slaughter of the children at Bethlehem is in the Gospel -narrative so closely connected with the visit of the Magi that it would -not be unnatural for both poet and preacher to touch on that striking -story, although there were no intentional commemoration of the Innocents -attached by the Church to that day. In the Byzantine Kalendar the -Fourteen Thousand Holy Infants are commemorated on Dec. 29. In the -Armenian Kalendar the Fourteen Thousand Innocent Martyrs are commemorated -on June 10. It deserves notice that in the Mozarabic Kalendars we find -‘St James the Lord’s Brother’ at Dec. 28; ‘St John Evangelist’ at Dec. -29; and ‘St James the Brother of John’ at Dec. 30. - - - - -CHAPTER IV - -OTHER COMMEMORATIONS OF EVENTS IN THE LORD’S LIFE. PENTECOST - - -The commemoration of the death and resurrection of Jesus Christ was in -the nature of things a natural and inevitable outcome of the religious -beliefs and feelings of the infant Church. The fixing of days for the -commemoration of other events in the life of our Lord came with thought -and reflection; they belong to the period of constructiveness, and we -have no evidence to show that their appearance was very early. Tertullian -is silent about other days than Sunday (the Lord’s Day), the Pasch -(including the Passion and the Resurrection), and Pentecost[54]; and -Origen particularises the Lord’s Day, the Parasceve (perhaps in the sense -of the weekly Friday ‘station’), the Pasch, and Pentecost, as being days -specially observed by Christians[55]. - -=The Circumcision= is obviously dependent on whatever was regarded -as the date of the Nativity, and is the result of reflection and -ecclesiastical constructiveness. It is eight days after the Nativity -on Jan. 1, with all Christendom, save the Armenians, who celebrating -the Nativity (together with other Epiphanies of the Lord) on Jan. 6, -naturally observe Jan. 13 as the day of the Circumcision. The day is not -noted in the Bucherian Kalendar, nor in the Carthaginian. Baillet[56] -comes to the conclusion that it appears first as appointed for general -observance as a festival, about the middle of the seventh century, and -in Spain, where servile work was forbidden on this day. But it would -appear from the Canons of the Fourth Council of Toledo that the day was -then observed with penitential features (canon 11). From the Sermons of -Augustine we learn that in his time Jan. 1 was observed by Christians as -a solemn fast, in protest against the licentious revelry and excesses -of the pagans at this time of the year[57]. And as late as the Second -Council of Tours (A.D. 567) it is enjoined that, while all other days -between the Nativity and the Epiphany are to be treated (in regard to -use of food) as festivals, an exception is to be made for the space of -three days at the beginning of January, for which time the fathers had -appointed litanies to be made ‘ad calcandam Gentilium consuetudinem.’ -But it should be remarked that the canon (17) dealing with the subject -has special reference to fasts to be observed by monks. It is therefore -not impossible that the fast had by this time ceased to be observed by -the general body of the faithful, but, in a spirit of conservatism, -was regarded as proper to be maintained in the monasteries. The canon -is interesting for another reason; it affords perhaps the earliest -example of the use of the term ‘Circumcision’ as applied to this day, -which appears in the Gelasian and Gregorian Sacramentaries simply as -_Octava Domini_, _i.e._ the octave of the Nativity. In the Gelasian -Sacramentary there is no emphasis in the service on the Circumcision, -while the prayer called _Ad populum_ distinctly points to a prohibition -against partaking of the _convivium diabolicum_ of the pagans. And a mass -immediately following that for the Octave, entitled _Ad prohibendum ab -idolis_, points in the same direction. The Gregorian Sacramentary shows -no reference to the Circumcision in the prayers of the mass[58]. - -Even in the early part of the seventh century Isidore of Seville condemns -the indecent gaieties indulged in on this day, and recalls the ancient -injunction that the day should be observed as a fast[59]. The fourth -Council of Toledo (canon 11) represents as the practice of Spain and Gaul -the omission of the singing of _Alleluia_ on the Kalends of January, -_propter errorem gentilium_. - -In the later Western service-books the thought of the Circumcision is -given greater prominence, and intermingles with the thoughts suggested by -the Octave. The feast of the Circumcision appears in the Greek Church in -the eighth century[60]. - -=Commemoration of Passiontide; Holy Week= (the ‘Great Week,’ as it is -styled in the East). The commemoration of the death of the Saviour is -the primitive and essential element: other days were given places as -the result of reflection, and of the desire to reproduce liturgically -in a mimetic way the events of the Lord’s history during the last -paschal week. We possess the early testimony of Tertullian for the _dies -Paschae_, for so he names the day. He tells us that it was a public and -general fast, and that the kiss of peace was omitted from the services -of the Church[61]. But for Palm Sunday, _Coena Domini_, and the Great -Sabbath we have no evidence till much later. It is from Palestine that -we get the earliest notice of the rites of Palm Sunday. In her account -of the ceremonies at Jerusalem ‘Silvia’ describes the procession of -palm-bearers on the Sunday of the Great Week. The feast of Palms is also -mentioned in the life of Euthymius, abbot in Palestine, who died at a -very advanced age in A.D. 473. But in the West the carrying of palms does -not appear earlier than the ninth century. The commemoration (_Natalis -Calicis_) of the institution of the Eucharist on the night before the -Lord suffered probably had its rise about the same time as Palm Sunday; -and a certain mimetic character was given to the rites of the Thursday -by delaying the celebration of the Liturgy till the evening. This was -further enhanced in the Church of Carthage (A.D. 397), which in view of -the original institution of the Eucharist having been after supper, made -an express synodical declaration that the rule of fasting communion was -binding ‘excepto uno die anniversario, quo coena domini celebratur[62].’ -And St Augustine expressly affirms that the practice of the Church did -not condemn communion after the evening meal on the Thursday in Holy -Week[63]. The name _Dies Mandati_ (which has probably given us our -_Maundy Thursday_) is not very ancient. In mediaeval times the particular -mandate of the Lord was taken to be the feet-washing, before or during -which were sung the words ‘Mandatum novum do vobis[64].’ - -At Rome, as late as the time of St Leo, in regard to the days specially -observed in Holy Week, the only distinction from ordinary weeks seems -to have been the commemoration of the institution of the Eucharist on -Thursday. The adoration of the Cross on Good Friday (which we find at -Jerusalem in the days of ‘Silvia’) and the mass of the pre-sanctified -were later additions, and are regarded by Duchesne as having been -introduced into the West in the seventh or eighth century[65]. The -observances of the Saturday were those of the vigil of Easter. - -=The Ascension=: in the Greek Kalendar, and frequently in Greek -writers, with a different connotation, ‘the Taking up,’ ‘Assumption’ -(ἀνάληψις)[66], was celebrated forty days after Easter, as the actual -Ascension took place forty days after the Resurrection; it is obviously -a festival of the constructive period. There is no mention of it in -the earliest Christian writings; but, without here going into details -of evidence, it may be stated that the festival was observed, possibly -early in, and certainly before, the close of the fourth century. It is -noticed by ‘Silvia’ (though the name Ascensa is not given to it) as -a day on which at Bethlehem, where the vigil was kept, the bishop of -Jerusalem and the presbyters preached, but it does not appear that the -Eucharist was celebrated. There was a procession back to Jerusalem in the -evening. Augustine classes the day with the Passion, the Resurrection, -and the advent of the Holy Spirit (Pentecost), as observed ‘anniversaria -solemnitate[67].’ In the Sacramentary of Leo many masses _in Ascensa_ -(= _Ascensione_) _Domini_ are to be found. Both in the East and in some -parts of the West it was customary to celebrate the festival outside the -cities,—a practice suggested doubtless by Luke xxiv. 50. - -It may be remarked that many old English writers, both before and after -the Reformation, use the term ‘Holy Thursday’ for this day. - -=The Transfiguration= (Aug. 6 in the Byzantine[68], Ethiopic, and -later mediaeval and modern Roman Kalendars: on the 7th Sunday after -Pentecost in the Armenian) is of late appearance. If a certain canon -(or prose hymn) on the Transfiguration attributed to John of Damascus -be really his, it would point to the probable observance of the day in -the eighth century in the East. In the West the festival appears much -later; but the evidence indicates its having had a partial and local -observance long before it was enjoined by Pope Calixtus III for the -Church generally in A.D. 1457. This Pope appointed an office for the day, -which was afterwards somewhat altered by Pius V. The action of Calixtus -was prompted by thankfulness for a victory over the Turks at Belgrade. -Among the Greeks the Transfiguration is a day of great solemnity. It is -preceded by a ‘proheortia’ and affects the following eight days. The -Armenians observe a preparatory fast for a week[69]. - -=Pentecost.= This word as commonly employed by early Christian writers -signifies the whole period of fifty days after the Resurrection. It -is thus that the term is used by Tertullian in a passage (_de Idolat._ -14) where he compares the number of festival days among the pagans with -the number of Christian festivals. The same is probably true where he -speaks of Pentecost as ‘ordinandis lavacris latissimum spatium’ (_de -Baptismo_ 19). During that period fasting, and kneeling at prayer, at -least in the public assemblies, were forbidden: and _Alleluia_, which -had been silent, was resumed. It seems, however, that once at least -Tertullian had in view, in the use of the word, the day on which the -period closed[70]. Origen in a similar way uses the word for the whole -period, but also seems to distinguish between the general and more -restricted signification of the word[71]. Earlier than either of these -is the testimony of Irenaeus (if we may accept it as his) cited, as from -his lost book _On the Pascha_, by Pseudo-Justin (_Quaest. et Respons. ad -Orthodoxos_, 115), where Irenaeus speaks of not kneeling in Pentecost, -as that time is of equal dignity with the Lord’s day, ‘Pentecost’ being -here used evidently for a season. On the other hand, the compiler, -whoever he was, of the _Quaestiones_, in which Irenaeus is quoted, in -the same place speaks of not kneeling ‘from the Pascha to Pentecost,’ -using the latter term in its restricted sense. In the newly-recovered -_Testament of the Lord_[72] Pentecost is used for the fifty days between -Easter and our Whitsunday (i. 28, 42; ii. 12). An interesting survival -of the old signification of Pentecost is still to be found in the Greek -service-books, where the term _Mesopentecoste_ is used for special festal -observances mid-way between Easter and Whitsunday, commencing on the -Wednesday following the third Sunday after Easter, and lasting for a week. - -In the forty-third canon of the Council of Elvira (A.D. 305) we have a -clear example of the use of the word Pentecost for the fiftieth day. And -after that date the word is widely used in that sense: while the festival -itself assumes gradually more and more dignity and importance. ‘Silvia’ -describes the elaborate ceremonial observed on this day at Jerusalem -towards the close of the fourth century. - -There are considerable difficulties attendant on an attempt to assign -a precise date to the addition of an octave to this festival; and the -festal character of the octave week was affected by the ember days -occurring in that week. In the Gelasian Sacramentary, as it has come -down to us, we have the ‘propers’ for a mass on the Sunday of the octave -of Pentecost. The mass may be described as a mass of the Holy Spirit, -praying for protection for the Church from the allurements of the vain -and deceitful philosophy of the world; true knowledge of the nature of -God was given by the bestowal of the Holy Spirit, the Spirit of wisdom, -and knowledge, and understanding, and counsel. The benedictions, which -immediately follow, on those who return to the Catholic unity from the -Arian and other heresies, suggest that it was in this way that the -octave of Pentecost came at a later date to be made a festival in honour -of the mystery of the blessed Trinity[73]. The public reception to the -Catholic unity of Arian and other heretics would gradually cease to be a -feature of the season: but the liturgical colouring of the service would -remain, and would have to be accounted for. As a matter of fact, however, -the establishment of a festival of the Trinity with a special office and -mass was of late date. It makes its appearance in the Low Countries in -the tenth century, and made its way but slowly, and with varying success. -Pope Alexander II, who died in A.D. 1073, when consulted on the subject, -wrote that according to the Roman rite there was no day set apart to -commemorate the Trinity any more than the Unity of the Divine Being, -and that every day of the year was truly consecrated to the honour of -the Trinity in Unity. It was not till the fourteenth century, under the -pontificate of John XXII, that the Roman Church received the feast of the -Trinity and attached it to the first Sunday after Pentecost[74]. - -In England, according to Gervase of Canterbury, Archbishop Thomas -Becket instituted the principal feast of the Trinity on the octave of -Pentecost[75]. - - - - -CHAPTER V - -FESTIVALS OF ST MARY THE VIRGIN - - -I. _Western Kalendars._ - -The history of the origin of some of the following festivals is obscure; -and it is impossible to be precise as to the dates of their first -appearance. We speak with some reservation of the Festival of Feb. 2, -known first in the West, as well as in the East, by the name Hypapante -(_i.e._ ‘the Meeting’ of Simeon with the Lord and His Mother), and -afterwards as the Purification of the Virgin. It seems at first in the -West to have been a festival of our Lord rather than of the Virgin. In -the _propria_ for ‘Yppapanti’ (_sic_) in the Gregorian Sacramentary the -allusion to St Mary is of the slightest. Hence at the time when it first -appeared in the West it may be reckoned as having no special reference to -St Mary. The Church of Rome does not appear (according to Duchesne) to -have observed any festival of the Virgin before the seventh century, when -it adopted the four following festivals from the Church of Byzantium. - -1. =The Purification= (or, in early times, Hypapante). Its date (Feb. -2) is determined by counting forty days from Christmas (Luke ii. 22: -compare Levit. xii. 2, 4). - -A feast of much dignity and importance (_cum summa laetitia, ac si -per Pascha_) commemorating the Presentation of the Lord in the Temple -is noticed as celebrated (towards the close of the fourth century) at -Jerusalem at the time of the pilgrimage of ‘Silvia.’ It was observed on -Feb. 14 (the 40th day after the Epiphany, reckoned as the day of the -Lord’s Nativity): but ‘Silvia’ does not appear to have regarded it as in -any sense having special reference to St Mary. The words of the pilgrim -simply record the incident in the Temple; and it looks as if the feast -were only commemorative of a remarkable event in the history of the Lord. - -It may be pointed out that the Feast of the Presentation of the Lord in -the Temple is still observed by the Armenians on Feb. 14, as they still -celebrate the Nativity on Jan. 6. - -The origin of the consecrating of candles and carrying them in procession -which has given us the low Latin names _candelaria_ and _candelcisa_, the -French _chandeleur_, the Italian _candelora_, the German _Lichtmesse_, -and our English name _Candlemas_, and which from early times formed a -striking feature in the ritual of the Feast, has been conjecturally -connected by some with a symbolical setting forth of the words of -Simeon (Luke ii. 32); and by others with the ceremonial of the heathen -_Lupercalia_. But the matter is still involved in doubt. - -In the East the establishment of the festival throughout the Empire -is generally assigned to Justinian in the year 542. The appearance of -Hypapante in the so-called Gregorian Sacramentary is, it need scarcely be -said, no proof that the festival was observed in the time of Gregory the -Great. - -The word ‘Hypapante’ lingered long in the West. We find it as the only -name of the festival in the Martyrology of Bede; and one hundred and -fifty years later the day is marked in Usuard as simply ‘Hypapante -Domini.’ - -2. =The Annunciation= (March 25) like ‘Hypapante’ was probably -originally a feast of our Lord, as marking the time of the Incarnation. -Inferentially it may be considered as well established both in the -East and West considerably before the close of the seventh century. -Duchesne considers that we have very clear testimony to this feast before -the Council in Trullo (A.D. 692), where it was spoken of as already -established. Perhaps earlier, or, at latest, almost contemporary, in the -West is the testimony of what is known as the tenth Council of Toledo -(?A.D. 694)[76] where the complaint is made that in various parts of -Spain the festival of St Mary was observed on various days, and it is -further added that as the festival cannot be fitly celebrated either in -Lent, or when overshadowed by the Paschal festival, the Council ordains -that for the future the day should be xv Kal. Jan. (Dec. 18) and the -Nativity of the Lord on viii Kal. Jan. (Dec. 25). It is plain that -something of the nature of an octave was to follow the festival of Dec. -18; and there is added in a somewhat apologetic tone, ‘nam quid festum -matris nisi incarnatio verbi?’ (canon 1). The Trullan Council took a -different course. While continuing to prohibit all other festivals during -Lent, it sanctioned the celebration of this. In the Milanese rite the -feast was celebrated on the fourth Sunday in Advent. In the Mozarabic -Missal we find in the Kalendar the Annunciation of St Mary marked both on -March 25 and Dec. 18; the latter being distinguished as the ‘Annunciation -of the O,’ referring to the great Antiphons sung at that season. - -The older titles of the festival were the ‘Annunciation of the Lord,’ -‘the Annunciation of the Angel to the Blessed Virgin Mary,’ or ‘the -Conception of Christ.’ - -The rules in the Roman rite for transferring the Annunciation to another -day under certain circumstances will be found in technical works of the -commentators. - -3. =The Nativity of the Virgin= (Sept. 8). This also is found in the West -towards the close of the seventh century. Durandus, who is often more -fanciful than wise, had in this case perhaps some historical foundation -for his assertion that the festival was founded by Pope Sergius I in A.D. -695. The story of Joachim and Anna, the parents of St Mary, is found in -certain apocryphal Gospels which circulated among the Gnostics[77]. - -4. =The Sleep, or (later) Assumption, of the Virgin= (Aug. 15) appears in -the West about the same time as the _Annunciation_ and the _Nativity of -the Virgin_. All three were unknown to Gregory the Great. It originated -in the East, and was there known as the Sleep and (afterwards) the -Translation. According to the historian, Nicephorus Callistus, the -festival was founded by the Emperor Maurice (A.D. 582-602). It is beyond -our province here to deal with the legend of St Mary’s body as well as -soul being taken up to heaven. The festival made its way slowly in Gaul, -but was eventually adopted by Charlemagne. As late as the twelfth century -it was not universally observed in the East. - -The advance in the titles of the festival from _depositio_, _pausatio_, -_dormitio_ to _transitus_ and _assumptio_ is not without significance. In -Bede the name is _Dormitio_. - -It will be observed that all these four festivals came to Rome from -Byzantium. In the later mediaeval period they were of universal -obligation in the West[78]. - -For notices of the observance of the death of St Mary on Jan. 18, see -Baillet, _op. cit._, VI. 11. - -5. =The Presentation of St Mary= (_praesentatio_, _illatio_, _oblatio_) -in the Temple at Jerusalem. In the modern Roman Kalendar at Nov. 21, it -is a ‘greater double.’ It does not appear in the Kalendar of the Sarum -Breviary or Missal; but the _Sarum Enchiridion_ (1530) gives Nov. 21, -and the Office is printed in the Breviary. There were many exceptions to -this feast being observed[79]. The festival is based on a legend[80] that -at an early age Mary was dedicated to the service of God in the Temple, -and that there she grew up, and served under the priests and Levites. -The first appearance of the festival is at Constantinople; and there is -evidence for it there in A.D. 1150. It passed to the West towards the -close of the fourteenth century[81]. And with more certainty than is -usually possible in such enquiries we can trace its introduction to the -impression made by the accounts, brought back from Cyprus, by Philip -de Mazières, of the solemnities of the feast in the East. Pius V (A.D. -1566-1572) withdrew it from the Roman Kalendar; but it was restored by -Sixtus V (A.D. 1585-1590). - -6. =The Conception of St Mary= (Dec. 8). Since Dec. 8, 1854, when Pius -IX (in the Apostolic Letters _Ineffabilis Deus_) decreed the doctrine -of the _Immaculate Conception_ to be a necessary article of the Faith, -the epithet _Immaculate_ has been prefixed to the original title in -the service-books of the Roman Communion. In the Greek Church the -day observed is Dec. 9, and the title is the _Conception of St Anna, -grandmother of God_, the Easterns connecting the word ‘conception’ with -the person who conceived, while the Latins connected it with the person -who was conceived. The festival was commanded to be observed throughout -the Empire of the East by the Emperor Manuel Comnenus in the middle of -the twelfth century. - -The evidence seems to point to the fact that, like several other -festivals of the Virgin, this originated in the East. In the Greek -_Horologion_ we find it related that, according to the ancient tradition -of the Church, Anna was barren and well stricken in years, and also that -her spouse Joachim was an aged man. In sorrow for their childlessness -they prayed to the Lord, who hearing their prayers intimated to them -by an angel that they would have a child, and in accordance with the -promise Anna conceived[82]. It appears that the festival had no dogmatic -significance; and it had its parallel in the historical festival, still -observed in the Greek Church on Sept. 23, of the Conception of St -John the Baptist, a festival which also had a place in the old Latin -Martyrologies. - -In the West the local observance of the day is associated commonly with -the name of St Anselm, archbishop of Canterbury, who, in one form of -the story, on a voyage from England to Normandy during a storm vowed to -establish the festival. But the day is marked in some English Kalendars -just before the Norman Conquest, though at first it had a very limited -acceptance[83]. It is plain that at an early date there were some who -connected the festival with the belief that St Mary differed from other -mortals in being without original sin. For when the Chapter of the -Cathedral of Lyons were about to institute the festival in that church, -St Bernard of Clairvaux wrote (A.D. 1140) expostulating with them partly -on the ground that though St Mary was, as he believed, sanctified in -the womb, yet her conception was not holy. He added that this was a -novel festival, ‘quam ritus Ecclesiae nescit, non probat ratio, non -commendat antiqua traditio’; and declares that it was the outcome of the -simplicity of a few unlearned persons, the daughter of inconsiderateness -(_levitatis_), and the sister of superstition (_Epist._ 174). - -John Beleth, Dean of the Faculty of Theology at Paris, towards the close -of the twelfth century argued much in the same way as St Bernard. And in -the following century, and towards its close, such a leading authority as -Durandus, bishop of Mende, in his _Rationale_ says that there were some -who would celebrate this festival, but that he could not approve of it, -because St Mary was conceived in original sin, though she was sanctified -in the womb. - -As regards the Church of Rome (properly so called), Innocent III in -the beginning of the thirteenth century declares in one of his sermons -(_Serm._ II _de Joan. Bapt._) that no other conception than that of the -Lord Jesus was celebrated in the Church. Nevertheless the celebration of -the day spread both in France, and, more particularly, in England. The -Council of Oxford (A.D. 1222) approved of the feast, but distinguished -it from the other feasts of the Virgin by leaving it to be observed or -not at discretion. In the province of Canterbury the day was made of -obligation by Archbishop Simon Mepeham (A.D. 1328-33). - -In 1263 the Franciscans resolved to celebrate the festival publicly in -their churches. But even the Franciscans were not agreed among themselves -as to the doctrine of the Immaculate Conception. Alvarus Pelagius, the -Spanish Theologian, Great Penitentiary of Pope John XXII, in his _de -Planctu Ecclesiae_ (1332) declares that ‘the new and fantastic opinion -should be cancelled by the faithful.’ - -As is well known, the Dominicans took a strong and even violent part -against the doctrine. The greatest doctor of the thirteenth century, -Thomas Aquinas, had clearly pronounced that St Mary was not sanctified -till the infusion of her _anima rationalis_. But with regard to the feast -of the Conception he states that inasmuch as the Roman Church, though not -celebrating the Conception of the Blessed Virgin, tolerates the practice -of certain Churches which do celebrate it, the celebration of the feast -is not to be wholly reprobated; and he adds that we must not infer from -the observance of the day that St Mary was holy in her conception, but -because we are ignorant as to the time when she was sanctified, the feast -of her sanctification rather than of her conception is celebrated on the -day of her conception[84]. Accordingly in Dominican Kalendars we find -the day marked as _Sanctificatio Mariae_. - -The Council of Bâle (1439) adopted a constitution applicable to the whole -Church that the feast should be observed according to the ancient and -laudable custom on Dec. 8, and that it should be known under the title of -the _Conception_ of the Blessed Virgin Mary, forbidding the use of the -name _Sanctification_, as having a less extended use. The Roman See, not -recognising this Council, did not take action till A.D. 1477, when Sixtus -IV, who had been a Franciscan, published an ordinance (and it is the -very first decree of any Pope on the subject) granting large indulgences -to all the faithful who celebrated, or assisted at, the Mass and Office -of the Conception on the festival or throughout its octave. In 1483 the -same Pope pronounced excommunication on any preachers who asserted that -St Mary was conceived in original sin or that those who observed the -festival sinned[85]. Clement VIII (1592-1605) raised the festival to -the rank of a greater double. The later history of the festival can be -pursued in Baillet, and in recent writers dealing with Pius IX. - -For minor festivals of the Virgin, such as ‘St Mary at Snows,’ the -Visitation of St Mary, the Espousals (_Desponsatio_), the Most Holy Name -of Mary, the Seven Sorrows, the Rosary of St Mary, Blessed Mary of Mount -Carmel, the Expectation of the Delivery (_partûs_), and others, the -reader may consult Baillet, the _Catholic Dictionary_, etc. - - -II. _The Orthodox Church of the East._ - -A reference to the classification of Feasts in the Eastern Church[86] -will show that among the twelve principal Feasts are found (1) The -_Evangelismos of the Theotokos_, March 25, corresponding to the Western -feast of the Annunciation; (2) the Repose of the Theotokos, Aug. 15; -(3) the Nativity of the Theotokos, Sept. 8; and (4) the Entrance of the -Theotokos into the Temple, Nov. 21, corresponding to the Presentation of -the Virgin in the West. - -To these have to be added the following feasts of lesser dignity: (5) -Hypapante (the Meeting of St Mary with Simeon and Anna in the Temple), -Feb. 2, corresponding to the Western Purification. This is a day of -obligation: but (as has been already remarked) it is perhaps to be -regarded rather as a festival of the Lord than of St Mary. (6) The -Deposition of the precious Vestment of the Theotokos in the Church of -Blachernae at Constantinople, July 2: (7) the Deposition of the precious -Zone of the Theotokos at Constantinople, Aug. 31: (8) the Conception of -St Anna (_i.e._ her conception of St Mary), Dec. 9, a day of obligation: -(9) the Synaxis of the Theotokos and Joseph, her spouse, Dec. 26, a day -of obligation. This day is also called the Synaxis of the Theotokos -fleeing into Egypt. The Greeks consider that the visit of the Magi was -exactly one year after the birth of Christ, and that the flight into -Egypt was on the day following that visit. - - - - -CHAPTER VI - -FESTIVALS OF THE APOSTLES, THE EVANGELISTS, AND OF OTHER PERSONS NAMED IN -THE NEW TESTAMENT. OCTAVES AND VIGILS - - -In the Greek Church there has continued to the present day a Synaxis -of the Twelve Apostles on the day following St Peter and St Paul (June -29); and in the West we find a commemoration of all the Apostles, -connected with the festival of St Peter and St Paul, in the Leonine -Sacramentary[87]. There is a _Natale Omnium Apostolorum_ with a vigil in -the Gelasian Sacramentary. This festival may have preceded all separate -commemorations. It would seem to have been observed close to the date of -St Peter and St Paul. - -With certain notable exceptions, feasts of the New Testament Saints came -but slowly into the cycle of Christian solemnities. With some exceptions, -more or less doubtful, there is no reason to think that the days of the -deaths of the Apostles were known to those who gave them places in -the Kalendars. It is highly probable in some cases, and not improbable -in others, that the dates assigned for the festivals really mark some -deposition or translation of the supposed relics of those commemorated, -or the dedication of some church named in their honour. Considerations of -the space at our disposal demand that the subject should be only lightly -touched; but references are given to easily accessible works. And we deal -only with the more notable festivals, or festivals of early appearance. - -=St Peter and St Paul= (June 29). There is no question that at an early -date this festival was celebrated at Rome. The belief was entertained by -several ancient writers that these two Saints suffered death upon the -same day of the month, but in different years. - -We have seen already (p. 33 f.) that in the East at an early date there -was a commemoration of St Peter in close connexion with the commemoration -of the Lord’s Nativity. But at Rome in the earliest Western Kalendar (the -Bucherian) we find two festivals that deserve consideration: (1) _Natale -Petri de Cathedra_ at Feb. 22; and (2) _Petri in Catacumbas et Pauli -Os[t]iense_, at June 29, to which are added the words, _Tusco et Basso -Coss_. To deal first with the latter entry; as the consulate of Tuscus -and Bassus marks A.D. 258, it has been not unnaturally conjectured that -the record marks the date of some translation of the Apostles’ relics. -But that conjecture does not absolutely exclude the supposition that the -day chosen for the translation was the day which was believed to have -been the day of their martyrdom. The translation, as Bishop Pearson[88] -long ago supposed, was the removal, perhaps with a view to safety, of the -remains to a place at the third milestone on the Appian Way, called ‘Ad -Catacumbas,’ during the heat of the persecution under Valerian. - -The observance of a commemoration of St Paul on June 30 (still so -marked in the Roman Kalendar), has been accounted for by the fact that -the bishop of Rome celebrating mass first at the tomb of St Peter, and -afterwards on the same day having to go a long distance to the tomb of St -Paul, there to celebrate again, it was arranged to observe the festival -of St Paul on the day after June 29, with a view to avoiding the fatigue -and inconvenience of the two functions on the one day. - -=Cathedra Petri.= The entry cited above from the Bucherian Kalendar, -_Natale Petri de cathedra_, ‘the Festival of Peter of the Chair,’ looks -very like the record of the dedication of a church, where perhaps a -seated statue of the Apostle was placed[89]. We are at once reminded -of the large seated figure of Hippolytus discovered in 1551 on the Via -Tiburtina. Or, as De Rossi supposes, the festival may have had to do with -the actual wooden chair (as was supposed) which St Peter had used, and -of which we hear in the time of Gregory the Great. But, whatever may have -been the origin of the festival, it came at a later time to be regarded -as marking the date of the beginning of St Peter’s episcopate; and there -is some evidence that the festival was made much of as a Christian set -off against the popular pagan solemnity of _Cara cognatio_ on Feb. 22, -when the dead members of each family were commemorated. - -Duchesne asserts, with something of undue confidence, that this was -without doubt the ground for the selection of the date Feb. 22 for the -Christian festival; but without committing ourselves to the acceptance -of Duchesne’s view, we may say that it may well have been a reason why -efforts were made to draw off the faithful, by means of the Christian -solemnity, from the temptation to join in rites incompatible with -their profession. The festival was unknown in the East, and, what is -more remarkable, equally unknown in the Church of North Africa; but it -appeared early in Gaul, and, as has been conjectured, with a view to -prevent the festival falling, as would occasionally happen, in Lent, the -date was pushed back to Jan. 18. At Rome it continued to be observed on -Feb. 22. - -It would seem to have been due to the anxiety of the early mediaeval -Kalendar-makers and Martyrologists to comprehend in their lists -everything in the way of church solemnities recorded in any Kalendar that -we have the invention of St Peter’s Chair at Antioch. They found some -Kalendars marking _Cathedra Petri_ at Jan. 18, and others at Feb. 22. -Might not, they would argue, these double dates be accounted for by the -old accounts that St Peter had exercised an episcopate at Antioch before -he came to Rome? - -Venerable Bede does not mark any Festival of St Peter’s Chair at Jan. -18, but at Feb. 22 writes ‘Apud Antiochiam Cathedra S. Petri.’ But in -the Martyrology, known as _Gellonense_ (circ. 800), and in Usuard’s -Martyrology we find at Jan. 18, ‘Cathedrae S. Petri Apostoli quâ Romae -primo sedit,’ and at Feb. 22 ‘Cathedrae S. Petri Apostoli quâ sedit -apud Antiochiam’ (_Gellonense_), ‘Apud Antiochiam Cathedrae S. Petri’ -(_Usuard_). There continued to be a variety of use in different dioceses -as to the day on which ‘St Peter’s Chair’ was celebrated; and it was not -till as late as 1558 that Pope Paul IV settled the question by ordering -that the feast of the Roman Chair should be observed on Jan. 18, while -Gregory XIII restored Feb. 22 as the feast of the Chair at Antioch. This -is not the place to discuss whether there was, properly speaking, any -episcopate of St Peter at Antioch. It is significant that the churches -of Greece and the East knew nothing of the feast of St Peter’s Chair at -Antioch[90]. - -=St Peter ‘ad vincula,’= ‘St Peter’s Chains.’ The Eastern Church -celebrates the festival of _St Peter’s Chain_ on Jan. 16; the Latin -Church celebrates the corresponding festival on Aug. 1. Both festivals -not improbably had their origins in the dedication of churches, where -what were supposed to be a chain or chains which had bound Peter were -preserved. The plural, ‘chains,’ in the Roman name is significant, and -will be understood by reference to the 4th and 5th Lections for the feast -in the Roman Breviary. The feast does not appear in Western Kalendars -till the eighth century. - -The seventeenth century building, S. Pietro in Vincoli, on the Esquiline, -occupies the site of the church of the Apostles, reconstructed at the -expense of the imperial family between A.D. 432 and A.D. 440, where the -precious relics were deposited. - -In connexion with this feast attention should be called to the fact that -in the so-called Hieronymian Martyrology at Aug. 1, we find no reference -to the chains, but there is the particularly interesting entry: ‘At -Rome, dedication of the first church both constructed and consecrated by -blessed Peter the Apostle[91].’ - -=St Andrew= (Nov. 30). The Martyrologies agree in giving Nov. 30 as -the day of the martyrdom. The festival appeared early at Rome, and was -given a place of high dignity[92]. In fact there is authority for the -feast being kept at Rome in early times with no less solemnity than St -Peter’s Day. It will be remembered that in the prayer _Libera nos_ in -the Canon of the Mass Andrew is named together with Peter and Paul. The -Sacramentary of St Leo has four sets of ‘propers’ for masses on this -festival. It is a day of much importance in the Greek Church, as St -Andrew, the Protoclete, is reckoned the apostle of Greece. St Andrew is -the patron of the Russian Church[93]. Relics of St Andrew, said to have -been brought by a monk named Regulus from Patras to Scotland, gave the -name of St Andrew to the place in Fife previously known as Kilrymont; and -St Andrew became the patron saint of Scotland. In the Aberdeen Breviary -his day is a ‘greater double.’ - -Bishop Wordsworth remarks that St Andrew’s Day ‘is perhaps the only -festival of an Apostle claiming to be really on the anniversary of his -death.’ Nov. 30 is given as the day of his martyrdom in the apocryphal -_Acta Andreae_, describing his death at Patras[94]. - -=St James the Great= (July 25), the son of Zebedee, does not appear very -early. The day is not noticed in either the Leonine or the Gelasian -Sacramentary, and made its way to general acceptance but slowly. In the -canons of the Council of Oxford (A.D. 1222) it does not appear among the -chief festivals for general observance in England, although in England -it was certainly a _festum chori_ long before that date. - -It would seem (Acts xii. 2, 3) that the death of James took place about -the time of the Paschal commemoration; the Coptic Kalendar marks St -James’s day on April 12, and the Syrian lectionary of Antioch on April -30, on which day also the Greek Church keeps a festival of St James, -using for the Epistle Acts xii. 1, etc. The placing of the festival in -the West so far from Easter as July 25, suggests that the latter date was -connected with some translation of relics, or such like. - -As we have already seen (p. 16) the ancient Syriac Kalendar edited -originally by Wright, commemorates James together with his brother John -on Dec. 27. - -=St John, Apostle and Evangelist.= The principal festival on Dec. 27 is -found in the fourth century in the East, where he was conjoined with -James. Traces of this conjunction are to be found in the West. It is -interesting to find in the Gothic Missal, printed by Muratori, a mass -for the Natale of the Apostles James and John placed between St Stephen -and Holy Innocents. And in the Hieronymian Martyrology we find at Dec. -27 ‘the ordination to the episcopate of St James, the Lord’s brother [a -confusion], and the assumption of St John, the Evangelist, at Ephesus.’ - -The Greek Church commemorates the _metastasis_, or migration of John, on -Sept. 26, and an important festival in honour of the holy dust (called -_manna_) from his tomb at Ephesus on May 8. - -=St John before the Latin gate= (May 6). The story of the caldron of -boiling oil is as old as Tertullian (_de Praescript._ c. 36). But of -the festival there is no notice before the closing years of the eighth -century. The day of the month probably marks the date of the dedication -of a church near the Latin gate[95]. It is characteristically a Western -festival. In the Roman rite it was, about the thirteenth century, a -semi-double: it was made a double by Pius V (1566-1572), and a greater -double by Clement VIII (1592-1605). - -=St Matthew= (Sept. 21): in the Greek, Russian, Syrian and Armenian -Churches, Nov. 16: in the Egyptian and Ethiopic Kalendars of Ludolf, -Oct. 9. The festival of Sept. 21 is certainly late in appearing. It is -wanting in the Leonine, Gelasian, and Gallican Sacramentaries, and in -Muratori’s edition of the Gregorian. It is found, however, generally in -the martyrologies, which fact, of course, does not necessarily imply that -there was any liturgical observance of the day[96]. - -=St Luke= (Oct. 18); and on the same day generally in the East. The day -perhaps marks a translation of relics in the East, as is stated in the -so-called Hieronymian Martyrology. St Luke does not appear in the older -Sacramentaries; but in some manuscripts of the Gregorian we find a proper -preface for St Luke on v Kal. Nov. (Oct. 28). - -=St Mark= (April 25): on the same day in the East. The day is of late -appearance, not perhaps before the ninth century. The great processional -litanies on April 25 appear at Rome long before St Mark’s name was -attached to the day. In their origin these litanies were distinctively -Roman. - -=St Philip and St James= (May 1). This was the day of the dedication of a -church at Rome in their honour in the second half of the sixth century. -The word _natale_ is applied at a later time to the day; which may have -been in error, or, as can be proved by many examples, the word _natale_ -came to be used loosely as equivalent to festival or commemoration. In -the Greek Church St James, ‘the brother of God,’ is commemorated on Oct. -23, and St Philip, ‘one of the twelve,’ on Nov. 14. The Greeks celebrate -Philip, the deacon, on Oct. 11, and he appears in Usuard’s Martyrology at -June 6. - -Why Philip and James should be associated we know not. The deposition of -relics of both at the time of the dedication of the church at Rome may -perhaps account for the conjunction of the names. - -=St Simon and St Jude= (Oct. 28). Legend associates these two Apostles as -having together laboured for thirteen years in Persia, and as there dying -martyrs’ deaths. In the Sacramentaries they do not appear till they are -found in a late form of the Gregorian. In the East the commemoration of -these Apostles is divided and a day assigned to each. In the Greek Church -Simon Zelotes appears at May 10, and Judas (Thaddaeus) at June 19. - -=St Thomas, Apostle and Martyr= (Dec. 21); his Translation is marked at -July 3 in the West. In the Greek Church St Thomas is commemorated on Oct. -6, a day also observed by the Syrians, who add a translation on July 3. -In the fourth century there was a magnificent basilica of St Thomas at -Edessa, and to this church the remains of the Apostle were translated -(from India according to the legend) before the close of the century. St -Thomas (at Dec. 21) is not found in the Leonine, and only in some texts -of the Gregorian Sacramentary. He appears, however, in the Gelasian. - -=St Bartholomew= (Aug. 24); and at Rome on Aug. 25. The Latin churches -generally, including that of mediaeval England, observed Aug. 24. The -Greek Church commemorates Bartholomew together with Barnabas on June 11, -and a translation of the relics of Bartholomew on Aug. 25. In the West -the introduction of the feast was late. There is no trace of it in the -early forms of the great Sacramentaries[97]. - -=St John the Baptist, the Nativity= (June 24); so too in the Greek -Church. The date was doubtless assigned on the strength of the inference -drawn from the Gospels, that the birth of the baptist preceded that of -the Saviour by six months. It appeared early, and was a recognised day -in the time of St Augustine[98]. It has its masses in the Sacramentaries -from the Leonine downwards. - -=The Decollation of St John the Baptist= (generally Aug. 29). This -festival is also early, but, so far as evidence goes, not so early as the -Nativity[99]. It was known in Gaul before it was adopted at Rome. The -Greek churches celebrate the day on Aug. 29[100]. - -=The Conversion of St Paul= (Jan. 25), was of late introduction. It does -not appear in the correct text of Bede’s Martyrology, and in only late -texts of the Gregorian Sacramentary. There is reason for believing that -the day was first observed to mark the translation of relics of St Paul -at Rome, for so it appears in the Hieronymian Martyrology, and the period -of transition seems to be marked in the Martyrology of Rabanus Maurus -(ninth century), where we find at Jan. 25, ‘Translation and Conversion -of St Paul.’ It is not found in England in the Pontifical of Egbert, -Archbishop of York (A.D. 732-766), but it appears in the Leofric Missal, -in the second half of the eleventh century. It is unknown in the Greek -Church. - -=St Mary Magdalene= (July 22), who is identified in the West with -the woman who was a sinner, and with Mary the sister of Lazarus, is -distinguished from each of these in the Greek service-books which also -mark her festival on July 22. Among the Easterns she is thought of as -‘the holy myrrh-bearer,’ one of the women who brought the spices to the -tomb of the Lord. In various places in the West, though not at Rome, -the day was a day of obligation in the middle ages. It appears in some -service-books in the tenth and eleventh centuries, but not in missals, -_secundum consuetudinem Romanae curiae_, till the thirteenth[101]. - -There was a festival of St Mary Magdalene (July 22) in the English Prayer -Book of 1549. The collect and gospel (Luke vii. 36 to the end of the -chapter) show that no English Reformers identified the Magdalene with the -woman who was a sinner. The festival disappears in the Prayer Book of -1552. - -=St Barnabas, the Apostle= (June 11). The Greeks commemorate on this -day ‘Bartholomew and Barnabas, Apostles.’ The festival probably marks -the supposed finding of the body of Barnabas (having a copy of St -Matthew’s Gospel in his hand) in the island of Cyprus in the fifth -century. Barnabas is not found at June 11 in the so-called Hieronymian -Martyrology; nor in the Martyrology known as _Gellonense_, but it is -noted in Bede (though there is some doubt whether the entry is not due to -Florus), and in the later Martyrologies. - -The Greek Church commemorates (many of them with proper names attached) -the seventy disciples of Luke x. 1, called in the service-books -‘apostles.’ - -=Octaves.= The word Octave is used sometimes for the eighth day after -a festival, sometimes (in later documents) for the space of eight days -which follow the festival. It may be regarded as an echo or prolongation -of the festival. In the Eastern Church what is known as the _Apodosis_ -(see p. 135) in a measure corresponds to the Western Octave. It has not -unreasonably been conjectured that they owe their origin to an imitation -of the festal practices of the Hebrews (Levit. xxiii. 6; Num. xxviii. -17; Deut. xvi. 3). Octaves were originally few: they appear first -in connexion with Easter and Pentecost, and, occasionally, with the -Epiphany. In the eighth and ninth centuries Octaves became more numerous. -Yet in the Corbie Kalendar (A.D. 826), assuming that the movable feasts -of Easter and Pentecost had their Octaves, we find in addition only the -Octaves of Christmas, Epiphany, Peter and Paul, Lawrence and Andrew. This -falls in well with what is said by Amalarius (about the same date) who, -after noticing the Octaves of Christmas, Epiphany, Easter, and Pentecost, -adds, ‘We are accustomed to celebrate the Octaves of the _natalitia_ -of some saints, that is, of those whose festivals are esteemed as more -illustrious amongst us’ (_De ecclesiasticis officiis_, iv. 36). At Rome -we find St Agnes having an Octave (Jan. 28) at a date earlier than that -with which we have been dealing[102]; and even to-day in the Roman Missal -and Breviary there is an interesting survival in the persistence of the -old name, _Agnetis secundo_, and of ‘propers’ for the day. Liturgically, -the ancient practice in the West was to insert a simple commemoration on -the eighth day of festivals. - -The prolongation of a festival for eight days may be found illustrated -by the practice of the Church at Jerusalem in the fourth century, as -recounted by ‘Silvia’ in her descriptions of the Epiphany, the Pascha, -and the feast of the dedication of the churches known as the Martyrium -and the Church of the Resurrection. - -The great multiplication of Octaves in mediaeval times has been -attributed to the influence of the Franciscans, who in the language of -Kellner ‘provided an inordinate number of Octaves in their Breviary, and -observed each day of the Octave with the rite of a _festum duplex_[103].’ - -The somewhat elaborate rules with respect to Octaves and their relation -to the observance of other festivals, as enjoined in the modern Roman -rite, can be found in such technical works as those of Gavantus and -Ferraris. It must suffice here to observe that within the Octaves of -Christmas, Easter, Pentecost, the Epiphany, and Corpus Christi, Votive -and Requiem masses are prohibited. - -=Vigils.= The origin of vigils is obscure. The proper service of each -Lord’s Day was preceded in early times by what may be regarded as -something like a vigil, a service before the dawn of day; and some -think that this view may be deduced from Pliny’s well-known letter to -Trajan. But in this there would seem, perhaps, to be a reading into the -document of more than its contents warrant. However this may be, we -find as early as Tertullian that there were among Christians ‘nocturnae -convocationes,’ the solemnities of the Pascha being more particularly -referred to[104]. The exact nature and object of these assemblies are not -described. Evidence is more full at a later date for vigils of some kind, -not only before the Lord’s Day but also before the Sabbath[105]. At the -period when ‘Silvia’ visited Jerusalem the faithful seem to have engaged -in services before the dawn on every Lord’s Day. And in Gaul in the fifth -century, as we gather from Sidonius Apollinaris[106], the vigils were -not all night-watches but services before day-break. About a century -later than Tertullian, we find the Council of Elvira, near Granada, some -time in the first quarter of the fourth century, enacting a canon (35), -declaring that women should not spend the night-watches (_pervigilent_) -in cemeteries, ‘because often under the pretext of prayer they secretly -commit serious offences (_scelera_).’ There is no further explanation; -and the probable conjecture has been offered that it may have been -the practice to have vigils in the cemeteries on the night before the -oblation was offered at the tomb of one of the martyrs. That there was -in Spain at this date some kind of service in the cemeteries seems not -improbable from the fact that the canon immediately preceding that which -we have noticed forbids the lighting of wax tapers in cemeteries in the -day time. - -By the end of the fourth century, there is ample evidence for the -observance of nocturnal or early morning vigils before the greater -festivals in both East and West. Early in the fifth century Vigilantius -protested against the scandals which arose from the nocturnal watchings -in the basilicas, and for this, among other assaults upon the current -abuses and superstitions of the time, he drew upon himself the violent -and coarse invective of Jerome. Yet Jerome himself may be quoted for the -fact that there were moral dangers attending these nocturnal vigils, for -while advising the lady Laeta to inure her daughter, the younger Paula, -to days of vigil and solemn pernoctations, he warns her that she should -keep the girl close by her side[107]. To Pope Boniface I (A.D. 418-422) -has been attributed the prohibition of nocturnal vigils in the Roman -cemeteries. - -With regard to the Paschal Vigil, Jerome expresses the opinion that it -originated in the belief that Christ would come again in the night of the -Pascha[108]. - -In process of time, the day before the feast (_dies profestus_) assumed -the name of vigil, and was in the West commonly, though not universally, -associated with a fast. Mediaeval ritualists, such as Honorius of Autun -(who died a little after A.D. 1130), connect the change with the popular -abuses of the nocturnal vigils. - -There is an interesting letter of Innocent III (about A.D. 1213), laying -down the rule in the Roman Church, which still prevails. The vigils of -the Apostles are to be observed as fasts, with the exception of St John -the Evangelist and St Philip and St James, the former occurring in the -season of Christmas, and the latter in that of Easter[109]. Beside the -vigils of the Apostles, the vigils of Christmas and the Assumption are -fasts _de jure_, and by custom the vigils of Pentecost, the Nativity of -the Baptist, St Lawrence, and All Saints. These rules were often locally -modified by papal indults. - - - - -CHAPTER VII - -SEASONS OF PREPARATION AND PENITENCE - - -ADVENT - -Advent, as the term is now employed, signifies a season, regarded as -preparatory to the Festival of the Nativity of the Lord, including four -Sundays and a variable number of days, as affected by the day of the week -upon which December 25 falls. - -As no evidence has been adduced for an established celebration of the -Feast of the Nativity before the fourth century, so it is obvious that -we cannot expect to find the appointment of a season of preparation -before that date. As a matter of fact, it would seem that the earliest -distinct notice of such a season, prescribed for general use, belongs to -the latter part of the sixth century; and that the practice originated in -Gaul. In a small council held at Tours about A.D. 567 there is vaguely -indicated a fast _for monks_ in December, to be kept every day ‘usque -ad natale domini’ (can. 17). A few years later, in the south of Gaul, -we find what seems a canon of general application, but less exacting in -regard to the number of days on which the fast was to be observed. In -the ninth canon of the Council of Mâcon (A.D. 581) it is enjoined that -from the festival of St Martin (Nov. 11) the second, fourth and sixth -days of the week should be fasting days, that the sacrifices should be -celebrated in the quadragesimal order, and that on these days the canons -(probably meaning the canons of this synod) should be read, so that no -one could plead that he erred through ignorance. We have here something -that at once reminds us of the pre-paschal season, as observed in some -Churches. The season came to be known as _Quadragesima S. Martini_. But -the length of this season (as was also true of Lent) seems to have varied -much. The six Sundays which it covered, as we may infer from the canon of -Mâcon referred to above, we find indicated probably by the six _missae_ -of Sundays of Advent in the Ambrosian and Mozarabic rites. Yet the oldest -Gallican Sacramentary records only three Sundays, and the Gothic-Gallican -only two[110]. - -In England, as we learn from Bede, forty days of fasting ‘ante natale -domini’ were observed by Cuthbert († 687) and by Ecbert († 729). In both -cases, however, it should be remarked, the observance seems mentioned as -an indication of exceptional piety[111]. - -At the close of the sixth century Rome, under Gregory the Great, adopted -the rule of the four Sundays in Advent; and in the following century -this rule became prevalent (though not universal) in the West. - -In the Greek Church the general observance of forty days’ penitential -preparation for Christmas does not appear to have been established before -the thirteenth century. In the Greek Church of to-day the forty days’ -preparation begins on Nov. 15. It is sometimes called the Fast of St -Philip, doubtless because the festival of St Philip was celebrated on -Nov. 14. On Wednesdays and Fridays the fast is rigorous; but on other -days, wine, oil, and fish are allowed. - -The practice of the Armenians is peculiar: they observe a fast for the -week preceding the Nativity, and for one week commencing fifty days -before the Nativity. The conjecture has been offered that these two weeks -are a survival of a fast that had originally lasted for the whole of -fifty days. - -In Churches of the Roman Communion at the present day, the practice as -to fasting varies. In Great Britain and Ireland Wednesdays and Fridays -are expected to be observed; but in many parts of the continent of Europe -there is no distinction between weeks in Advent and ordinary weeks. - -On December 16 in the West it was the practice to sing as an antiphon to -the Magnificat the first of a series of seven antiphons, each beginning -with ‘O’; thus, ‘O Sapientia’ (Dec. 16), ‘O Adonai’ (17), ‘O Radix -Jesse’ (18), etc. In the Kalendar of the Book of Common Prayer the -words ‘O Sapientia’ appear at Dec. 16. This is not, strictly speaking, -a _survival_ of mediaeval times; for it was first introduced into the -English Prayer Book Kalendar in A.D. 1604. - -The rule of the English Book of Common Prayer (1662) for determining -Advent runs thus: ‘Advent Sunday is always the nearest Sunday to the -Feast of St Andrew, whether before or after.’ As thus expressed, the -rule does not seem to contemplate the case of Advent Sunday falling on -St Andrew’s Day. It was a mistake not to add the additional words which -were in the Scottish Prayer Book of 1637, namely, ‘or that Sunday which -falleth upon any day from the twenty-seventh of November to the third of -December inclusively.’ The word ‘or’ does not imply that the second part -of the rule is an equivalent of the first; but it gives a rule to meet a -case not contemplated in the first part. - - -THE FAST PRECEDING EASTER (LENT) - -That a fast preliminary to the Pascha was observed in the early Church is -beyond question. Irenaeus, in his letter to Victor, bishop of Rome[112], -states that at the time there were several differences as to the length -of the fast; but in no case was a prolonged series of days prescribed. -‘Some,’ he says, ‘think they ought to fast one day; others, two; others -more than two; others reckon together forty hours both of the day and -the night as the day [of fasting][113].’ And Irenaeus adds that these -differences existed long before (πολὺ πρότερον) the time when he wrote. -The words about the forty hours may perhaps be illustrated by passages -of Tertullian[114], where he speaks of persons fasting in the days ‘when -the bridegroom was taken away,’ or, in other words, the time during which -the Lord was under the power of death, _i.e._ certain hours of the day of -the Crucifixion, the twenty-four hours of Saturday, and certain hours of -the early part of Easter Day. We shall not delay to discuss the questions -connected with the exact time of commencing and of closing the forty -hours. - -About the middle of the third century at Alexandria the whole week before -Easter was observed as a time of fasting by some; but there were those -who fasted only on four days; others contented themselves with three or -even two; while there were some (evidently exceptional persons) who did -not fast even one day[115]. It is plain that as yet no fixed rule was -enforced. - -In the fourth century we meet with the term τεσσαρακοστή, or -Quadragesima. In the fifth canon of the Council of Nicaea it is ordered -that one of the two annual provincial Synods should be held before -‘the tessarakoste.’ The sense of the term is assumed to be known, and -is not explained. But it must not be inferred that the word necessarily -signifies here forty _days_, or that forty _days_ were assigned to -fasting. - -The classical authority for the variations of later usages is the passage -of Socrates[116], where he describes many differences of practice in -his own day (_c._ A.D. 440) and the varieties in the length of the fast -in different countries. At Rome, he says, there was a fast of three -weeks, excepting Saturdays and Sundays; at Alexandria and in Achaia and -Illyricum a fast of six weeks; in other places the fast began seven -weeks before Easter, but was limited to fifteen days, with an interval -between each five days[117]. Not long after his time there were two -prevailing usages—that of the Churches which deducted from the fasting -days Sundays and Saturdays (always excepting the Saturday in Holy Week), -and that of the Churches which deducted only the Sundays. The former was -the prevailing usage in the East; the latter, in the West. The seven -weeks in the East, with thirteen days deducted (seven Sundays and six -Saturdays), and the six weeks of the West, with only six days deducted, -agree precisely in each having only thirty-six fasting days. - -At the time of the _Peregrinatio Silviae_ (about the end of the fourth -century), if we may trust the writer, at Jerusalem eight weeks of fasting -preceded Easter, which, deducting eight Sundays and seven Saturdays, -gave, as she expressly says, forty-one days of fasting. This is highly -exceptional, if not unique. At any rate, the practice did not long -continue. - -The number 36 is nearly the tenth of 365—the number of the days of the -year; and this thought struck the fancy of more than one writer. We -were bound, they urged, to offer to God the holy tithe, not only of our -increase, but of our time. And in the fifth century John Cassian presses -this point, and attempts to bring the length of the fast to correspond -more closely with the tithe of the year by observing that the fast -was prolonged for some hours, ‘usque in gallorum cantum,’ on Easter -morning[118]. - -At a later period the thought of the fasts of Moses and Elijah, and -more particularly of the Lord’s fast of forty days in the wilderness, -seems to have suggested that the fast of the faithful should correspond -in length. The addition of four days—the Wednesday and three following -days immediately preceding the first Sunday in Lent—has been frequently -attributed to Gregory the Great. But the writings of Gregory testify -to his knowing only thirty-six fasting days. And it is now generally -acknowledged that no support for the supposition can be based on the -language of the collects for Feria IV and Feria VI in the week begun on -Quinquagesima, which speak of the beginning of the fast, and are to be -found in the Gregorian Sacramentary[119]. The Sacramentary, as we now -possess it, abounds in additions later than the time of Gregory. - -It is impossible to say precisely when, or by whom, the additional four -days were introduced. Approximately we may assign this change to about -the beginning of the eighth century, and to Rome. It did not obtain -everywhere. It was not till near the close of the eleventh century that -the Scottish Church, at the persuasion of the Saxon princess, Queen -Margaret of Scotland, fell into line with most of the other Western -Churches, by accepting the four fasting days in the week before the -first Sunday in Lent[120]. The Mozarabic Liturgy adopted it only at -the instance of Cardinal Ximenes about the beginning of the sixteenth -century. The Church of Milan still preserves, among its interesting -survivals, the commencement of the rigorous Lenten Fast on the Monday -after the first Sunday. But in 1563 St Charles Borromeo, then archbishop -of Milan, succeeded, against vigorous local protests, in making the first -Sunday in Lent a day of abstinence. - -The term _caput jejunii_ was applied sometimes to the Wednesday, known as -Ash Wednesday, and frequently in service-books to the period of the four -days preceding the first Sunday in Lent. Thus, these days are designated -‘Feria IV, Feria V, Feria VI, et Sabbatum, in capite jejunii.’ The -distribution of ashes on the Wednesday in the Western Church is a much -modified survival and relic of the ancient penitential discipline. - -In the Orthodox Church of the East at the present day ‘the great and -holy Tessarakoste’ contains, as in the West, six Sundays. But the -Lenten offices commence at Vespers on the Sunday (known as Tyrinis, or -Tyrophagus) preceding the first Sunday in Lent. In the week preceding -this Sunday (corresponding to the Western Quinquagesima) the faithful -give up the use of flesh meat, and confine themselves to cheese (τυρός) -and other _lacticinia_. And it may be observed, in passing, that in -the Greek Church there are other examples of the week being named from -the Sunday which _follows_ it. Thus, ‘the week of Palms’ is the week -_followed_ by Palm Sunday[121]. The Sunday (our Sexagesima) preceding -_Tyrinis_ is called _Apocreos_ (_Dominica carnisprivii_). It is the -last day upon which flesh may be eaten. After the Sunday ‘Tyrinis’ a -more rigorous fast is prescribed; but Sundays and Saturdays (except the -Saturday in Holy week) are exempted, so that there are only thirty-six -days of rigid fasting; five days in each of the first six weeks, and six -days in the last week[122]. - -The word _quadragesima_ is the source of the Italian _quaresima_, and -the French _carême_ (in old French, _quaresme_); while our English word, -_Lent_, is simply indicative of the season of the year when the fast -occurs, being derived from the Anglo-Saxon _Lencten_, the spring-time. - - -OTHER SPECIAL TIMES OF FASTING - - -I. _Western Church—The three fasts called ‘Quadragesima’; Rogation Days; -the Four Seasons._ - -In addition to Advent, which, as we have seen, is sometimes spoken -of as the _quadragesima of St Martin_, and Lent (_quadragesima ante -Pascha_)[123], we find in the eighth, ninth and tenth centuries in -writers of Germany, France, Britain, and Ireland references to a third -_quadragesima_ which is styled sometimes the _quadragesima_ after -Pentecost, and sometimes the _quadragesima_ before St John the Baptist. -In the _Paenitentiale_ of Theodore, Archbishop of Canterbury († A.D. -690), it is declared that ‘there are three fasts established by law -(_jejunia legitima_) for the people generally (_per populum_)[124], forty -days and nights before Pascha, when we pay the tithes of the year, and -forty before the Nativity of the Lord, and forty after Pentecost[125].’ -The remarkable collection of canons of the ancient Irish Church, which -is known as the _Hibernensis_, is of uncertain date, but is attributed -by such eminent authorities as Wasserschleben, Henry Bradshaw, Whitley -Stokes, and J. B. Bury, to the end of the seventh or early part of the -eighth century. The three penitential seasons called _quadragesima_ are -distinctly referred to[126]. In the _Capitula_ of Charlemagne, priests -are directed to announce to the people that these three seasons are -_legitima jejunia_. In the canons collected by Burchard, Bishop of Worms -(A.D. 1006), the three seasons called _quadragesima_ are referred to, and -the third is defined as the forty days before the festival of St John -the Baptist. Many interesting questions are suggested by these passages -with which we are unable to deal here. It must suffice to say that the -_quadragesima_ after Pentecost did not long survive. It disappeared, and -has left no mark upon the Church’s year. - -=Rogation Days.= There is a general agreement that the observance of the -Monday, Tuesday, and Wednesday before the Ascension as days of special -prayer and fasting, owes its origin to Mamertus, bishop of Vienne -(about A.D. 470), who appointed litanies or rogations to be said, at a -time when the people of his city were in great terror by reason of a -severe earthquake and a conflagration consequent thereupon. The shaken -walls and the destruction of public buildings, as vividly described -by Sidonius Apollinaris, may have suggested practical reasons for the -litanies being chanted out of doors. The practice of Rogations soon -spread through the whole of Gaul, and in the Council of Orleans (A.D. -511), where thirty-two bishops were present, the three days’ fast, with -Rogations, was enjoined upon all their churches. In England, the practice -of observing the Rogations had evidently been long established when the -Council of Cloveshoe (A.D. 747) enjoined it ‘according to the custom of -our predecessors.’ At Rome, in the opinion of Baillet, and recently of -Duchesne, the Rogation days were not introduced till about A.D. 800[127]. - -In the East there is nothing corresponding to the Rogation Days; and -the ordinary fast of Wednesday is on the Wednesday before Ascension Day -relaxed by a dispensation for oil, wine, and fish; for in the East the -_dies profestus_ commonly possesses something of a festal character, -anticipatory of the morrow. - -In the Anglo-Saxon Chronicle the term ‘gang-days’ is used more than once -for the Rogation days; and in the Laws of Athelstan we find ‘gang-days’ -and ‘gang-week.’ The name originated in the walking in procession on -these days. - -=The Fasts of the Four Seasons= (_jejunia quatuor temporum_). The -earliest distinct reference to these fasts is to be found in the Sermons -of Pope Leo I (A.D. 440-461), who speaks of the spring fast being in -Lent, the summer fast ‘in Pentecost,’ the autumn fast in the seventh, -and the winter fast in the tenth month. From St Leo we also learn that -the fast was on Wednesday and Friday, and that on the Saturday a vigil -was observed at St Peter’s[128]. The observance is characteristically -Roman, and is found at first only at Rome, and in Churches in immediate -dependence on Rome. Duchesne holds that the weeks in which these fasts -occurred differed from other weeks mainly in the rigour of the fast, -_i.e._ ‘the substitution of a real fast for the half-fast of the ordinary -stations.’ And he adds the suggestion that on the Wednesday of the -Four Seasons, if not on the Friday, the Eucharist was from the outset -celebrated[129]. - -In England the Council of Cloveshoe (A.D. 747) enjoins that no one should -neglect ‘the fasts of the fourth, seventh, and tenth month.’ The omission -of any notice of the Ember days in Lent will be noticed later on. - -In the Churches of Gaul we do not find the Ember days established long -before the time of Charlemagne. - -At first we find no trace of a connexion between the Ember seasons and -the holding of ordinations; and, as is observed by Dr Sinker, ‘everything -points to the conclusion that the solemnity attaching to the seasons led -to their being chosen as fitting times for the rite[130].’ - -The Sacramentary that is known as St Leo’s exhibits ‘propers’ for -masses of the fasts in the fourth, seventh, and tenth months, _i.e._ -June, September and December[131]; and from these we can gather that on -‘the festival of the fasts’ assemblies and processions had been made on -the Wednesdays and Fridays, and a vigil (with the Eucharist) held on -the Saturdays. In these there is not only no reference to ordinations -of the clergy, but also no reference that would suggest the special -intention and significance of these days of fasting. The conjecture is -not unreasonable that there was the desire to dedicate in penitence the -year in its four several parts to the service of God; but neither the -history nor the literature of the early Church is decisive in confirming -the conjecture. - -The practice of the Church at Rome spread gradually, with some varieties -as to the particular weeks in which the three days of fasting were -observed. For England the notices of the Ember days are earlier than -they are for France. At first, at Rome, the spring fast seems to have -been in the first week in March, but afterwards always in Lent. And as -soon as it came to be observed in Lent it would (as regards the fast) -require no special injunction. This may perhaps account for the omission -of any mention of the fast of the first month in the canon of the Council -of Cloveshoe referred to above. The fixing of the particular days now -observed in the West is generally assigned to about the close of the -eleventh century; but in England, as late as A.D. 1222, the Council of -Oxford still speaks of the fast in the first week in March[132]. - -In the Eastern Church there is nothing corresponding to the fasts of the -Four Seasons. - - There is some uncertainty as to the etymology of our English - phrase ‘Ember Days.’ The weight of authority is in favour of - the derivation from the Old English words _ymb_, ‘about,’ - ‘round,’ and _ryne_, ‘course,’ ‘running’; but the _New English - Dictionary_ (Oxford) adds that it is not wholly impossible - that the word may have been due to popular etymology working - upon some vulgar Latin corruption of _quatuor tempora_, as the - German _quatember_, ‘ember tide.’ - - -II. _Eastern Churches._ - -The fasts before the Nativity and Easter have been treated of under -Advent and Lent. In the Greek Church the season before Easter is called -‘the great Tessarakoste,’ for the word Tessarakoste is also applied -to three other penitential seasons, (1) to the fast before the Lord’s -Nativity, (2) the fast of the Apostles (Peter and Paul), and (3) the fast -of the Assumption of the Theotokos. But, though the word Tessarakoste -is applied to each of these, there is no apparent connexion between the -number _forty_ and the number of days observed as fasting-days; and this -is notably the case in regard to the third and fourth. The fast of the -Apostles extends for a variable number of days from the Monday after the -Sunday of All Saints (_i.e._ the first Sunday after Pentecost) to June -28, both inclusive. - -Examination will show that the interval between these two limits can very -rarely amount to forty days; and when Easter falls at its latest possible -date (April 25) the first Sunday after Pentecost is June 20, so that the -Tessarakoste of the Apostles would in that case be only eight days in -length. - -The length of the Tessarakoste of the Assumption is fixed, and extends -only from Aug. 1 to Aug. 14. - -It would appear then that the term Tessarakoste has come in practice to -signify simply a fast of a number of days, and has lost all reference to -the number 40. - -The Exaltation of the Cross (Sept. 14), although regarded as a festival -(ἑορτή) of the highest dignity, is observed as a strict fast. - -The same is true of the Decollation of the Forerunner (Aug. 29), because -of ‘the murder of him who is greater than all the prophets.’ When it is -remembered that all Wednesdays as well as Fridays are fasting days, it -will not be a surprise to be told that the fasting days of the Greek -Church amount in each year to some 190 in number. - -The Armenians on fast-days abstain from flesh, milk, butter, eggs, and -oil. Every day in Lent except Sundays is kept as a fast. Among peculiar -observances is (1) the Fast of Nineveh, for two weeks commencing -in the week before our Septuagesima. It is called by the Armenians -_Aratschavor-atz_, meaning, it is said, ‘preceding abstinence,’ and this -term has taken shape among the Greeks as ‘Artziburion.’ In the frequent -controversies between the Greeks and Armenians the former denounce this -fast as execrable and satanic. (2) The Armenians also observe as a fast -the week after Pentecost. It has been maintained that in early times this -fast was observed in the week before Pentecost, and that afterwards, -in compliance with the general rule that the days between Easter and -Pentecost should not be observed as fasts, a change was made. - -[Illustration: Kalendar of Worcester Book (October) - -(_Portiforium S. Oswaldi._) Corpus Christi College, Cambridge (MS. 391). -_Circa_ A.D. 1064.] - - - - -CHAPTER VIII - -WESTERN MEDIAEVAL KALENDARS: MARTYROLOGIES - - -The word _Martyrology_ has been sometimes applied to mere records of -names placed opposite days of the month, like the document which goes -under the name of Liberius (see p. 14), as well as to the fuller and -more elaborate accounts of saints and martyrs, with often something -of biographical detail, and notices of time and place, and (in the -case of martyrs) the manner of the passions, such as are to be found, -for example, in the Martyrology of Bede, and more particularly in the -additions of Florus, and the Martyrologies of Ado and Usuard. - -The study of the Martyrologies is surrounded by many difficulties. They -were again and again copied, and re-handled. It demands much knowledge -and critical acumen to sever from the documents as they have come down to -us later additions, so that we may get at what may reasonably be regarded -as the original texts. Such work is always attended with considerable -uncertainty, and scholars are often divided in opinion as to the -results[133]. - -The influence of the later Martyrologies upon the mediaeval Kalendars of -the West is marked. Bede’s valuable work is the outcome of honest and -patient research; many days, however, were left blank—an offence to the -professional Martyrologist. It was much enlarged, about one hundred years -after his death, by one Florus, who (with some differences of opinion) -is generally supposed to have been a sub-deacon of Lyons. Ado, bishop -of Vienne, some twenty or thirty years later than Florus, prepared an -extensive Martyrology, which, together with the work of Florus, was -in turn utilised and abridged about A.D. 875 by Usuard, a priest and -Benedictine monk of the monastery of St Germain-des-Prés, then outside -the walls of Paris, who undertook his work at the instance of the Emperor -Charles the Bald. The book when completed was dedicated to the Emperor; -and before long Usuard’s Martyrology came in general to supersede -previous attempts of the same kind. Its influence on subsequent mediaeval -Kalendars is unmistakeable. Usuard came to be adopted almost universally -for use. - -In monasteries and cathedral churches it was a common practice to read -aloud each day, sometimes in chapter, sometimes in choir, after Prime, -the part of the Martyrology which had reference to the commemorations -of the day or of the following day, together with notices of obits -and anniversaries of members of the ecclesiastical corporation and of -benefactors, which on the following day would be observed. Indeed, in -later times the name Martyrology is not infrequently applied to the mere -lists of such obits and anniversaries. The mediaeval martyrologies are -generally Usuard’s, but they have local additions. - - The student who desires to know something of other early - Martyrologies, such as that which is called the Hieronymian, - the Lesser Roman, and the Martyrology of Rabanus, bishop of - Mainz, may consult Kellner (pp. 401-410) and Mr Birk’s article, - _Martyrology_, in _D. C. A._ Since the publication of the - latter article the _Henry Bradshaw Society_ has issued, under - the competent editorship of Mr Whitley Stokes, the metrical - _Martyrology of Oengus the Culdee_ (about A.D. 800) and the - metrical _Martyrology of Gorman_ (latter part of the twelfth - century), which are of much value in illustrating the hagiology - of the Irish Church. The scanty materials for the study of - Scottish mediaeval Kalendars (all of them late) have been - gathered together by Bishop A. P. Forbes in his _Kalendars of - Scottish Saints_, 1872. The _Martiloge in Englysshe_ printed - by Wynkyn de Worde (1526) and reprinted by the _Henry Bradshaw - Society_ (1893) is the Martyrology of the Church of Sarum, with - many additions. - -By the tenth century the general features of Kalendars throughout Europe -are substantially identical as regards the greater days of observance. -But differences, often of much interest, arise through different churches -commemorating saints of local or national celebrity. It often happens -that by this means alone we are able to determine, or to conjecture -with considerable probability, the place or region where some liturgical -manuscript had its origin. When we find in a Kalendar a large proportion -of more or less obscure saints belonging to the Rhine valley, we may be -confident that the manuscript belongs to that region of Germany. When -an English Kalendar contains no notice of St Osmund we may be sure that -it did not originate at Salisbury. When we find St Margaret on Nov. 16, -St Fillan on Jan. 9, St Triduana on Oct. 8, and St Regulus on March 30, -there is an overwhelming probability that the manuscript belongs to -Scotland. In the Kalendar of York we find St Aidan (Aug. 31), St Hilda -of Whitby (Aug. 25), and St Paulinus, the archbishop (Oct. 10), but -these are all wanting to the Sarum Kalendar. St Kunnegund, the German -Empress, who died in A.D. 1040, figures largely in German Kalendars. -Sometimes we find marked not only her obit, but her canonization, and -her translation; and at Bamberg the octave of her translation was -observed. Outside Germany she is all but unknown. St Louis is naturally -an important personage in French Kalendars; and he appears as far north -as the Kalendars of Scandinavia. He never obtained a place in any of -the leading ‘uses’ of England. On the other hand, at an earlier date -continental influences on ecclesiastical affairs (not unknown before the -Conquest) became potent when Norman churchmen poured into this country -after A.D. 1066, and obtained places of the highest dignity. It is thus -probably that St Batildis, wife of Clovis II (Jan. 30), St Sulpicius, -bishop of Bourges (Jan. 17), St Medard, bishop of Noyon, with St Gildard, -bishop of Rouen (June 8), and St Andoen, another bishop of Rouen (Aug. -24), obtained days in our English Kalendars. All these are absent from -the Anglo-Saxon Kalendars printed by Hampson[134]. - -Again, occasionally a Church Kalendar exhibits features which may -be attributed to merely accidental circumstances. Relics of some -saint belonging to another and distant region may happen to have -been presented to some church; and thereupon his name is inserted -in its Kalendars. It is thus, with much probability, that Mr Warren -accounts for the appearance of the names of one northern bishop and -two northern abbots—Aidan, bishop of Lindisfarne,—Benedict, first -abbot, and Ceolfrith, second abbot of Wearmouth—in the Kalendar of the -Leofric Missal. In William of Malmesbury, we read that in A.D. 703 -relics of these saints were brought to Glastonbury. And in the case of -two of these, Aidan (Aug. 31) and Ceolfrith (Sept. 25), the Leofric -Kalendar adds to each name the word, ‘in Glaestonia.’ Other evidence -makes it all but certain that Glastonbury and its history affected the -Leofric Kalendar. At Cologne, which claims to possess the heads of the -Three Kings, one cannot wonder that their Translation (July 23) is a -‘summum festum.’ In the Kalendars of the Orthodox Church of the East -the deposition of relics is frequently the occasion of the annual -commemoration of the event, and the insertion of a festival in the -Menology. In all countries translations of the bodies of saints are found -entered; and when the dates of such translations are known from history, -we are at once enabled to say of any particular manuscript service-book -that the Kalendar, in which some particular translation is marked _prima -manu_, was written after the known date. On the other side, when we find -any important festival absent, or, as is frequently the case, inserted in -a later handwriting, the strong presumption is raised that the original -Kalendar belongs to a time before the establishment of the festival. -Thus, the absence of the Conception of St Mary (Dec. 8) from a Kalendar -suggests that it is earlier than the last quarter of the eleventh -century; while the appearance of Corpus Christi goes to determine a -Kalendar to be later than A.D. 1260. - -From what has been said, it will seen that, even apart from the style -of the handwriting, the formation of the various letters, the manner of -punctuation, and other palaeographical indications, the mere contents of -a Kalendar will often help the student to make a good conjecture as to -both the place of the origin of a manuscript and the time when it was -penned. - -[Illustration: Kalendar of Durham Psalter (September) - -Jesus College, Cambridge (MS. Q. B. 6). Cent. xii.] - -As regards the particular Church for the use of which any Kalendar was -intended, attention should be directed not only to the appearance of -certain festivals, but to the rank and dignity of the festivals, which -are often indicated by some such notes as ‘principal,’ ‘of ix Lessons,’ -‘of iii Lessons,’ ‘greater double,’ ‘lesser double,’ or some other term -of classification[135]. Classification in continental Kalendars is often -otherwise expressed[136]. In the Kalendar of the Missal of Westminster -Abbey the dignity of the greater festivals is marked by indicating the -number of copes (varying from two to eight) which were to be used, as -has been thought, by the monks who sang the Invitatory to _Venite_ at -Mattins. No one will be surprised to learn that at Westminster the Feast -of St Edward the Confessor (Jan. 5), and his Translation (Oct. 13) are -marked ‘viii cape,’ a dignity which is reached only in the cases of St -Peter and St Paul, the Assumption, All Saints, and Christmas: while in -the Sarum Kalendar St Edward is marked on Jan. 5 only by a ‘memory,’ -and his Translation is but a ‘lower double.’ At Holyrood Abbey, near -Edinburgh, Holy Cross Day was naturally one of the greatest festivals -of the year, while in the Aberdeen Breviary the Invention of the Cross -and the Exaltation were both ‘lesser doubles.’ At Hereford, Thomas of -Hereford (Oct. 2) was a ‘principal feast,’ and so was his Translation -(Oct. 25); neither day appears in the Sarum Kalendar. The Translation -of the Three Kings, already referred to, which is a ‘summum festum’ at -Cologne, is all but unknown elsewhere. These examples will suffice for -our purpose. - -It remains to notice entries of other kinds not uncommon in mediaeval -Kalendars. There are notices of what I may call an antiquarian kind, -which did not at all, or but seldom, affect the service of the day, -but which are not without an interest of their own. Thus, such entries -as the following are not uncommon. ‘The first day of the world’ (March -18); ‘Adam was created’ (March 23); ‘Noah entered the ark’ (March 17); -‘The Resurrection of the Lord’ (March 27), by which is meant that the -actual resurrection of the Saviour took place on this day of the month, -in the year in which the Lord was crucified. This assigned date is of -great antiquity. We find it in Tertullian (_adv. Judaeos_ c. 8); and -later it was accepted by Hippolytus and Augustine, and it is frequent -in the Kalendars of the early mediaeval period. In the Sarum Kalendar -it is marked as a principal feast of three lessons, but there is no -service answering to the day in the Breviary. We find ‘Noah comes forth -from the ark’ (April 29); ‘The devil departs from the Lord’ (Feb. 15); -‘The Ascension of the Lord’ (May 5); this last mentioned day is plainly -a corollary to the date assigned to the Resurrection, but it is not so -frequently inserted in the Kalendars. - -We may pass without comment entries of astronomical interest, such as -‘Sol in aquario,’ ‘Sol in piscibus,’ and such like; the solstices and the -equinoxes; the days when the four seasons began; and such weather-notes -as the dates when the dog-days (_dies caniculares_) began and ended. -It will be observed that there was at least ancient precedent for what -gave offence to Bishop Wren when he wrote of the Kalendar of the Book of -Common Prayer, ‘Out with the dog-days from among the Saints.’ - -Some of the features just noticed continued to make their appearance in -various English Kalendars after the Reformation. The Kalendar, indeed, -of the Prayer Book of 1549 looks to our eyes singularly bare, with no -days marked other than what we call the red-letter festivals. In 1552, -the ‘dog-days’ reappear, and also the astronomical notes as to dates of -the sun’s entrance into the various signs of the zodiac. To these are -added, for reasons of practical convenience, the Term days. The Prayer -Book of 1559 adds further the hours of the rising and setting of the sun -at the beginning of each month. In the Primer of Edward VI (1553) the -names of a very large number of the old Saints’ Days are introduced, and -the convenient reminder of ‘Fish’ is placed at the days preceding the -Purification, St Matthias, the Annunciation, St John Baptist, St Peter, -St James, St Bartholomew, St Matthew, St Simon and St Jude, All Saints, -St Andrew, St Thomas, and Christmas. This Kalendar also, after the manner -of many mediaeval Kalendars, marks the first possible day for Easter, -and ‘first of the Ascension,’ ‘uttermost Ascension,’ ‘first Pentecost,’ -‘uttermost Pentecost.’ In some of the unauthorised books of devotion -issued in Elizabeth’s reign we find some of the dates inferred rightly -or wrongly from the Scripture history, which had long before appeared -in mediaeval Kalendars, such as days connected with Noah’s story, the -Passion, Resurrection, and Ascension of the Lord; and to these many other -days of historical interest are added[137]. - -In many of the mediaeval Kalendars we find entered at Jan. 28, March 11, -and April 15, respectively, the words ‘Claves Quadragesimae,’ ‘Claves -Paschae,’ and ‘Claves Rogationum.’ The number of days to be counted -from each of these dates to the beginning of Lent, to Easter, and to -the Rogation Days, varying according to the place which any given year -occupies in the Cycle of Golden Numbers, may be found with the help of a -table prefixed to the Kalendar. It should be noted that the ‘terminus’ of -the key never falls on the day of the fast or festival sought, and if the -terminus of the key for Easter falls on a Sunday, Easter is the following -Sunday. - -Several of the old Kalendars exhibit the days on which ‘the months of -the Egyptians’ and ‘the months of the Greeks’ begin, with the names of -these several months. In some early English Kalendars the Saxon names -of the months are also inserted. This feature may have been of use to -historical students, but having no bearing on ecclesiastical life in the -West it is passed over here without further notice. - -For a similar reason we do not describe the verses frequently inserted -at the various months, with advice as to agricultural operations, -blood-letting, rules of health, and the unlucky, or Egyptian days. - - Occasionally attached to early Kalendars and Martyrologies is - to be found the Horologium or Shadow-clock—a set of rules for - determining, in a rough way, the hour of the day by measuring - one’s own shadow on the ground[138]. - -The modern Roman Martyrology was preceded towards the close of the -fifteenth century and in the sixteenth century by several attempts to -provide what was thought to be a more serviceable work than that of -Usuard. Among the more remarkable of these are the Martyrology of the -Italian mathematician Francesco Maurolico, and that of Pietro Galesini, -published first at Milan in the year 1577. The latter work had the -effect of making manifest that there was need for the correction of the -Roman Martyrology. Gregory XIII appointed a commission to deal with the -subject. The result of the labours of the commission was printed in 1584. -Further corrections were made by Cardinal Baronius; and the work as -revised by him is in substance the modern Roman Martyrology[139]. - - - - -CHAPTER IX - -EASTER AND THE MOVEABLE COMMEMORATIONS - - -I. _Paschal Controversies prior to the Council of Nicaea._ - -The commemoration of the Pascha is the first annual Christian solemnity -with which history makes us acquainted. And it will be well that the -student should bear in mind that the term ‘Pascha’ was used in early -times to signify, more particularly, not Easter (for which it was used -in later times), but the day of the Lord’s Crucifixion, more commonly -without, and sometimes together with, the succeeding two days, including -the day of the Resurrection. But most commonly the word is employed in -the earlier literature of the subject to signify the commemoration of the -day of the Crucifixion, which was generally held to have corresponded in -the history of the Passion to the day upon which the Paschal lamb was -sacrificed in the Jewish ritual[140]. - -It is scarcely possible to conceive that, even if the Christian religion -had taken its rise in circumstances altogether dissimilar from those -amid which as a matter of history it actually emerged, there would have -been no commemoration of such great events as the death and rising again -of its Founder. But the first disciples of Christ being Hebrews, and -their converts at first being also in a large measure Hebrews, it was -inevitable that the great Hebrew festival of the Passover should take -to itself a new colouring and a new significance in Christian thought. -Thus we find St Paul speaking of Christ as ‘our Pascha’ (_i.e._ Paschal -victim), which ‘hath been sacrificed for us’ (1 Cor. v. 7). And he -adds, ‘therefore let us keep the feast (_or_ keep festival) not with -the old leaven, neither with the leaven of malice and wickedness, but -with the unleavened bread of sincerity and truth.’ It would indeed -be unwarrantable to infer from this passage that a Christian Pascha -was actually observed as a festival at the time when St Paul wrote -to the Corinthians. But it is obvious that the passage is steeped -in reminiscences of the Hebrew festival, and that these are already -receiving a new complexion and a new meaning. - -The observance of the Christian Pascha first comes into marked prominence -about the middle of the second century. At that date it was everywhere -a recognised institution of the Church; but there were differences -between the Churches of proconsular Asia (the Asia of the seven Churches -of the Apocalypse) and the Church at Rome and in other places, as to -the particular day upon which the commemoration should be observed. The -evidence with regard to the early stages of the dispute is scanty. Such -details as we possess are not free from obscurity and have been variously -interpreted. - -In a work like the present volume we can do no more than lay before -the student the results which seem to us to have the greater weight of -probability in their favour. - -The Asiatics, it would seem, began to celebrate the festival of the -Pascha on the fourteenth day of the moon of the Hebrew month Nisan, the -day upon which the Jews put away all leaven from their houses and slew -the lamb of the Passover. On the whole, the evidence seems to make for -the Asiatic Christians terminating the preceding fast on the evening -of that day, and on the same evening celebrating the Paschal feast -consisting of the Eucharist, accompanied, perhaps, by the Agape. It was -on the fourteenth Nisan, according to the prevailing Asiatic belief, -that the Lord suffered death upon the cross, and in His sacrifice became -the true representative of the Paschal lamb which had been his antitype. -Foreign as it must be to us with our habits of thought to conceive of -a festival being kept on the day of the Crucifixion (that is, on the -evening which was regarded as the beginning of the following day), we -must suppose that the realisation of the blessings of the redemption -purchased by the Saviour’s blood _overtoned_ (to borrow a term from the -art of music) the imaginative presentment of the historical sufferings of -the Cross. Our own English term, ‘Good Friday,’ seems to have originated -with a similar way of regarding the facts[141]. - -From what has been said, it will be apparent that, as the fourteenth day -of the moon might fall upon any day in the week, the commemoration of the -Resurrection, three days later, might also fall upon any day of the week. -At Rome, and in various other places, the festival of the Resurrection -was always observed on a Sunday, because it was on the first day of the -week that the Saviour rose from the dead. The Asiatics laid stress on -the day of the _month_—the lunar month—on which the Saviour suffered: -the Roman Church insisted that the sixth day of the _week_, Friday, was -the proper day for commemorating the Crucifixion, and that the following -Sunday should be kept as the feast of the Resurrection. Those who -made the fourteenth day of the moon to be necessarily the day for the -celebration of the Pascha were known as ‘Quartodecimans[142].’ - -The dispute was further complicated by the difference with regard to the -observance of the fast. The Asiatics terminated their fast on the evening -of the day of the Crucifixion. The Romans continued it till the morning -of the day of the Resurrection. - -The Asiatics claimed St John and St Philip, the Apostles, as the -originators of the usage which they followed; and at the close of the -second century they were able to recite a long list of holy bishops and -martyrs who had never deviated from the practice of their Churches. - -It was some time about the middle of the second century that St -Polycarp, bishop of Smyrna, the personal disciple of St John, visited -Rome, and conferred with Anicetus, the bishop of that city, on this and -other subjects. On the Paschal question neither bishop was convinced -by the other; but it was agreed that on such a matter it was not -essential that there should be uniformity. The discussion was carried -on with moderation, the two bishops received the Eucharist together, -and Anicetus, ‘out of reverence’ for Polycarp permitted him to act as -celebrant in his church[143]. - -The subject of the proper time for observing the Christian Pascha -continued to excite discussion; and between A.D. 164 and 166, on -the occasion of disputes at Laodicea, a defence of the practice of -proconsular Asia came from the pen of one of the bishops of that region, -Melito, bishop of Sardis. Unfortunately no remains of the work of Melito -survive of such a kind as would help us to understand the writer’s -argument, or to clear the difficulties which surround the attempt to form -a well assured picture of the practice of his part of the Christian -world. It has indeed been conjectured that the work of Melito was -directed mainly against certain sectaries, perhaps Ebionites, who on -the fourteenth day of Nisan feasted after the manner of the Jews upon -a paschal lamb. This practice was so distinctly Judaistic, that it was -rejected everywhere by the orthodox. - -Of vastly more importance and significance, as affecting the whole -Church, were incidents which occurred towards the close of the century. -Victor, bishop of Rome, successor next but one to Anicetus, was a man -of different temper; or, at all events, he attached a much higher -importance to uniformity as to the time of observing Easter. Interest -in the question was roused in various quarters. Councils of bishops (at -the instance of Victor) discussed it in Gaul, in Greece, in Palestine, -in Pontus, and as far east as Osrhoene beyond the Euphrates. By this -time it was found that what, for convenience, we may style the Western -practice was also largely followed in the East. The churches, however, of -proconsular Asia still maintained their old position. A letter written by -Polycrates, bishop of Ephesus, to Victor on their behalf is preserved by -Eusebius[144]. - -Victor, departing from the moderate policy of his predecessor Anicetus, -thought the time had come for dealing more drastically with his opponents -on the Paschal question, and sought to cut them off from the communion of -the Catholic Church[145]. Victor’s attitude called forth remonstrances -from various quarters, and was the occasion of a remarkable letter -written by Irenaeus, bishop of Lyons, in the name of the brethren in -Gaul, over whom he presided. He declares that the mystery of the Lord’s -Resurrection should indeed be celebrated only on a Sunday, yet he -strongly urges the impropriety of Victor’s cutting off ‘whole Churches -of God’ because of differences on such a matter. He then adds that the -controversy was not only on the question as to the day on which Easter -should be celebrated, but also on the length and manner of the preceding -fast, varieties as to which he recounts (see p. 79); and he goes on -to remind Victor that bishops of Rome in former times, while strictly -preserving their own usages, did not break the peace of the Church by -excommunications directed against those who followed other ways[146]. -Letters of similar purport were addressed by Irenaeus to various other -bishops. The result of this intervention was that the Asiatic Churches -were for the time left undisturbed in the practice of their traditional -usages. How soon the Asiatic Churches fell into line with the majority is -not apparent. But it seems evident that the change had taken place before -the Council of Nicaea. - -We have seen that in the attempts to commemorate on the proper days the -death and resurrection of the Lord, the Asiatics thought most of the -_day of the month_, and the Westerns and those who concurred with them -thought most of the _day of the week_. But the latter party had obviously -to make some attempt to lay down a rule which would at least approximate -the date of their Pascha to the time of the year when the Lord suffered. -The vernal equinox was taken by them, and by the Church of Alexandria, -as the fixed point to which the date of Easter should bear some settled -relation. - -It is perhaps impossible to determine with precision when the rule came -to be generally accepted that the full moon, which was to regulate the -date of Easter, was the first full moon _after_ the vernal equinox. We -find that this is the rule which governs the Paschal Tables of Hippolytus -(of which more will be said hereafter), and we find it expressly enjoined -in that ancient collection of Church law which goes under the name of -the Apostolic Canons. The Tables of Hippolytus can, with reasonable -certainty, be assigned to A.D. 222. In the Apostolic Constitutions, the -date of which it is impossible to determine with any close approach to -certainty[147], the rule runs, ‘Observe the days of the Pascha with all -care after the vernal equinox, that ye keep not the memorial of the one -passion twice in a year. Keep it once only in a year for Him who died -but once[148].’ The mystical reason assigned here also appears in the -letter of the Emperor Constantine, announcing the decision to which the -Nicene Council came upon the Paschal question[149]. Later on the reader -will find what is probably meant by keeping the Pascha twice in the same -year[150]. - -It would not perhaps be fitting to pass over in silence the attempt -made in the early part of the third century by the Roman ecclesiastic, -Hippolytus, to construct a cycle which would make it possible to predict -the day on which Easter would fall in any future year. - -As to who this Hippolytus was, Eusebius and subsequent students among -the Fathers appear to have known scarcely anything. Eusebius speaks of -the many writings of Hippolytus, and gives the titles of some of them, -and describes one more particularly. This was a treatise _Concerning the -Pascha_, in which was to be found a certain sixteen-year rule (canon) -about the Pascha, the boundary of the writer’s computation being the -first year of the Emperor Alexander[151], _i.e._ Alexander Severus, whose -first year was A.D. 222. - -The brief statement of Eusebius, dull and prosaic in itself, acquired -suddenly a new and extraordinary interest in the year 1551, when during -some excavations made in the neighbourhood of Rome, in the Via Tiburtina -(the road to Tivoli), a much shattered statue was unearthed, which on -being pieced together exhibited, on the sides of the chair in which -the figure of a venerable looking man was represented as seated, two -elaborate numerical tables, in Greek characters, one showing the day of -the month on which the Pascha, or fourteenth day of the moon, would -fall from A.D. 222 to A.D. 333: the other showing, for the same number -of years, the day of the month upon which Easter ought to be kept. The -statue, as restored, may now be seen in the Museum of the Vatican. -The Tables are constructed in seven columns of sixteen years each. On -the back of the chair were inscribed in Greek the titles of various -books, many of which corresponded with the titles of works attributed -to Hippolytus by Eusebius. There could be no reasonable doubt that the -statue was the statue of Hippolytus, and that the Tables represented his -calculations as to the time for keeping Easter. - -A further confirmation of the correctness of this inference (though -confirmation was indeed scarcely needed) emerged when a Syriac version -of the Cycle of Hippolytus was discovered in a chronological treatise by -Elias of Nisibis[152]. It corresponds exactly with the Tables inscribed -on the chair. - -An examination of the Tables of Hippolytus reveals that he assumed ‘that -after eight years the full moons returned to the same day of the solar -month; and he took notice that after sixteen years the days of the week -moved one backward; that is to say, the full moon in the first year -of the cycle being Saturday, April 13, after sixteen years it would -be Friday, April 13, and so on[153].’ But for the purposes of what he -supposed would be a perpetual Kalendar, Hippolytus desired to ascertain -after what interval the full moon would fall not only on the same day of -the solar month, but on the same day of the week. He assumed that this -would happen after seven cycles of sixteen years. - -We can also infer that Hippolytus probably placed the vernal equinox on -March 18, for every full moon entered in his Tables is placed either on -(as in the case of A.D. 235) or after that date. - -Again, the examination of his Tables reveals what may seem to us the -somewhat arbitrary regulation that if the full moon fell upon Saturday -the Feast of the Resurrection should not be kept on the following day, -but on Sunday a week later. The explanation probably is that it was -considered that Easter should never be held earlier than the sixteenth -day of the moon, that is, two days after the day of the Crucifixion. -If the full moon fell upon Friday, then the following Sunday would -be Easter; but if the full moon fell upon Saturday, the day of the -Crucifixion was taken to be the following Friday, and Easter would be two -days after. - -No Easter cycle yet devised is free from errors, which have to be met -by adjustments; but the Cycle of Hippolytus was such that the errors -accumulated rapidly. It was more than two days wrong at the end of the -first sixteen years; and five days wrong at the end of the second cycle; -at the end of the third cycle it would be nine days wrong[154]. This -must have been soon discovered; and the cycle had to be discarded. It is -the earliest Easter cycle known to us. - -A cycle on the same lines as that of Hippolytus, which has been (probably -incorrectly) attributed to St Cyprian, will be found in Fell’s edition -of Cyprian (1682), among the works commonly assigned to that writer. By -whomsoever it was composed it is ushered in with a great flourish of -trumpets, and the author feels sure that he has been led by nothing short -of divine inspiration to the discovery. These Tables can be assigned to -A.D. 243. One cannot but suspect that the author had got hold of the -Hippolytean Tables before their worthlessness was discovered. - -Such seem to have been the best efforts of the learning of Western -Christendom in the third century to deal with the Paschal problem. Nor -at this period was the Church of Alexandria, which at a later date -became the paramount authority on such questions, any better equipped. -Dionysius, about the middle of the third century, justly styled by -Eusebius ‘the great bishop of Alexandria,’ made use of the eight-year -cycle, which, like its variant, the sixteen-year cycle, gathered error -rapidly. - -It was, however, another distinguished Alexandrian, more than a quarter -of a century later, who was the first, so far as we know, to make use -of the old nineteen-year cycle for the determination of Easter. This -was Anatolius, a native of Alexandria, and eminent for learning of -various kinds (among which arithmetic, geometry, and astronomy are -particularised), who became bishop of Laodicea in Syria Prima in A.D. -270. The nineteen-year cycle, with some modifications, eventually, though -slowly, displaced all rivals[155]. - - -II. _The Council of Nicaea and the Easter Controversy._ - -We may pass on now to the consideration of the determinations on this -question arrived at by the Council of Nicaea. - -The varieties of usage as to the dates of keeping the Pascha had -disturbed the mind of Constantine before he issued his invitations to the -bishops of the empire to attend the Council. His trusted adviser, Hosius, -bishop of Corduba, had been sent by him to the East in the hopes that by -his arguments and persuasion the followers of the Eastern practice might -be induced to yield. But the mission was ineffective, and the matter was -submitted to the great Council in A.D. 325. We have no record of any of -the proceedings connected with the matter beyond what is to be found in -a Synodical Letter of the Council, and a circular letter of the Emperor. -We cannot help feeling some surprise that the Council did not enact any -canon on the subject; but it was probably believed that the adoption of -a rigid canon, with an attendant anathema, might have produced a formal -schism, while a statement of the opinion of the Council could scarcely -fail to be highly influential in eventually securing uniformity. The -letter of the Council, preserved by Socrates[156], is addressed to the -Church of Alexandria and the brethren in Egypt, Libya, and Pentapolis. It -simply announces ‘the good news’ that, in accordance with the desire of -those to whom the letter was addressed, the question had been elucidated -by the Council, and that all the brethren of the East, who had formerly -celebrated the Pascha ‘with the Jews,’ will henceforth keep it ‘at the -same time as the Romans, and ourselves, and all those who from ancient -times celebrated the day at the same time with us[157].’ - -The Emperor is more full. He says that it was thought by all that it -would be fitting that the Pascha should be kept on one day by all; that -it was declared to be particularly unworthy to follow the custom of the -Jews who had soiled their hands with the most dreadful of crimes, and -who are blinded with error, so that they even frequently celebrate two -Paschas in one year. ‘Our Saviour has left us only one festal day of our -deliverance, that is to say, of his holy passion; and he has willed that -his Catholic Church should be one.’ How unseemly is it that some should -be fasting while others are seated at the banquet! He hopes that every -one will agree in this. It had been resolved that the Pascha should be -kept everywhere on one and the same day[158]. - -There is nothing in these letters to show what rule had been established. -All that is laid down is that the Pascha should be kept everywhere on -the same day; and it assumed that the Roman and Alexandrian rules as to -Easter were identical, and were well known. As a matter of fact, while -the Churches of Rome and Alexandria were at one both in keeping Easter on -a Sunday, and on a Sunday after the vernal equinox, they were not agreed -in their methods of calculating the Sunday upon which Easter would fall. -Hence, long after the Council of Nicaea, several instances occur in which -a day was taken for the Easter festival at Rome which differed from the -day which the Alexandrian experts had calculated to be the correct day. - -It is worthy of observation that the Emperor in his letter reprobates -what he assumes was the Jewish practice of frequently celebrating two -Paschas in the same year. What is probably meant is that the Jews at that -time (whatever their earlier practice may have been) did not think it -necessary to keep the Passover _after_ the vernal equinox. Now the vernal -equinox was taken as the beginning of the tropical or solar year; and it -might happen from time to time that the full moon of Nisan fell in one -year after the vernal equinox, and in the following civil year before -the equinox, which would give two passovers in the same solar year. If -this interpretation of the words of Constantine’s letter be correct, it -would imply that the Christian Pascha should always be celebrated after -the equinox, which was certainly already the general practice. But no -specific rule with reference to the equinox is laid down in express terms -either by the Fathers of the Council or by the Emperor. - -It will be observed that in the Letter of Constantine he states that the -Lord has left us ‘only one festal day of our deliverance, that is to -say, of his holy passion.’ The dominant thought connected with the word -Pascha was still that of the Crucifixion. At a later period writers, for -the sake of accuracy, made the distinction between the ‘Pascha of the -Crucifixion’ (πάσχα σταυρώσιμον) and the ‘Pascha of the Resurrection’ -(πάσχα ἀναστάσιμον); and eventually the thought of the Crucifixion -disappears from the connotation of the word, which has given the name for -what we call Easter to the French (_pâques_); the Italians (_pasqua_); -and the Spaniards (_pascua_)[159]. - -After the Council of Nicaea, although the Quartodeciman practice lingered -on among unorthodox sectaries, the differences among Catholics were in -the main confined to such questions as, When was the equinox? and What -Tables should be used for predicting the Sunday which should be observed -as Easter Day? The Synod of Antioch in A.D. 341 (can. 1) could now -make bold to advance a step beyond the Oecumenical Council, and enacted -a canon pronouncing excommunication against any who acted contrary to -the command of the great and holy Synod assembled at Nicaea regarding -the Pascha[160]. In principle the Church was united; but there were -differences in the application of the principle. In A.D. 444, and eleven -years later, in A.D. 455, Pope Leo the Great was in perplexity as to the -day upon which Easter should be kept. In A.D. 444 he wrote to Cyril of -Alexandria on the subject. The answer he received was that the proper -day was not March 26 (as the Latins would make it) but April 23. In -A.D. 455 Leo was much moved by finding that the Alexandrian computists -had given April 24 for Easter Day, while those at Rome had assigned -the festival to April 17, a week earlier. The matter seemed to him of -sufficient importance to justify his writing to Marcianus, Emperor of the -East, whom he now besought to intervene, and direct the Alexandrians not -to name April 24, declaring that so late a date was beyond the ancient -Paschal limits. Leo also wrote on the same subject to the learned and -once beautiful Eudocia Augusta, who, though now spending her old age -in retirement and devotion at Jerusalem, was not without influence in -church affairs. The Emperor had enquiries made among certain bishops of -the East and communicated with the Alexandrians. The result was that -the observance of April 24 was reaffirmed, and the bishop of Rome -reluctantly submitted for the sake of peace[161]. - -The account of the matter lies in the fact that while the Alexandrians -had long before adopted the Paschal limits that still continue to rule -our Easter, that is, from March 22 to April 25, the Latins, though at -this date accepting the prior limit, hesitated as to the later, because -the Easter Tables then in use among them had placed the later Paschal -limit on April 23. - -The position of authority conceded to the Church of Alexandria on the -question as to the date of the Pascha was due to the acknowledged -learning and skill of the astronomers and mathematicians of that city in -matters of chronology and the computation of time. It was the practice of -the bishop of Alexandria, as early at least as the middle of the third -century, to issue what were styled ‘Festal Letters’ or, at a later date, -‘Paschal Letters,’ commonly of the nature of a homily on the religious -lessons of the Paschal season, with an announcement as to the date of the -next Pascha. These letters were commonly issued by the bishop a year in -advance, and were sent by special messengers to his comprovincial bishops. - -It has been supposed by several ecclesiastical historians of repute that -the Council of Nicaea expressly authorised the bishop of Alexandria -to issue these preparatory notices to the authorities in the various -churches of Christendom. The evidence for this opinion is lacking; but -certainly, as a matter of fact, the judgment of Alexandria carried great -weight. In the West, however, the general practice was that Metropolitans -should determine the date, and announce the day to their suffragans. In -the sixth century the Council of Orleans (A.D. 541) directs that if the -Metropolitan were in doubt he should consult the Apostolic see (Rome), -and act in accordance with its decision (can. 1). About one hundred years -later it would appear from the fifth canon of the Council of Toledo (A.D. -633) that the Spanish Metropolitan bishops did not receive information -as to the date of Easter from any external source. They are directed to -enquire among themselves by letter three months before the Epiphany, and -make the announcement; and the reason assigned for this canon is that -erroneous Easter Tables had caused differences. - -To attempt anything like a detailed account of the varieties in the -methods adopted for the determination of Easter which held their ground -for a time, some in the East, some in the West, would be unsuitable in -an introductory work like the present. The extraordinary persistence -exhibited by the Celtic Churches of Britain and Ireland in maintaining -for a long time their own method of computing Easter against the Roman -method introduced by Augustine of Canterbury and his followers, is -an important and interesting feature in the history of Christianity -in these countries. It is enough here to say that the native Churches -were not Quartodecimans (as has sometimes been incorrectly alleged), -but were adhering to a cycle which they had received long before the -Roman missionaries arrived in Britain[162]. We must here be content with -briefly noticing some of the leading features in the history of the -change which gradually led up to the adoption of the Nineteen-Year Cycle -as modified and propounded by Dionysius Exiguus in the early part of the -sixth century. - -After the abandonment of the Cycle of Hippolytus there is found in use -at Rome an 84-year cycle. In this the date of Easter is believed to have -oscillated between March 25 and April 21; and between the fourteenth -and twentieth day of the moon. This system, according to the results of -recent research, was modified in A.D. 312 and again in A.D. 343. This -cycle (still of 84 years) came to be known as the _supputatio Romana_. -Easter could not now fall earlier than the sixteenth, nor later than the -twenty-second of the moon, while its date limits were March 22 and April -21. This _supputatio_, with some modifications, served the bishops of -Rome during the fourth and the greater part of the fifth century. The -Alexandrians, on the other hand, had about A.D. 277 come to use the more -exact Nineteen-Year cycle, with possible Easters between March 22 and -April 25, and between the fifteenth and twenty-second of the moon[163]. - -In the pontificate of Leo the Great the differences which he had with the -Church of Alexandria as to the date of Easter caused him to direct his -archdeacon, Hilary (who afterwards succeeded to the papal throne), to -investigate the whole question. Hilary resorted to the aid of Victorius -of Aquitaine, who happened to be then at Rome. Victorius devised, or -adopted, a cycle of 532 years, a combination of the lunar cycle of 19 -years with the so-called solar cycle of 28 years (19 × 28 = 532). His -Easter limits were March 22 and April 24. - -The cycle of Victorius met with favourable acceptance, more particularly -in Gaul, where it continued in use till nearly the end of the eighth -century. - -At Rome, whatever may have been the position actually attained by the -cycle of Victorius, it and all other devices for determining Easter -gave way in the sixth century (A.D. 527) before the Paschal Tables -of Dionysius Exiguus. This remarkable person, who came to occupy an -eminent place in the science of chronology generally, as well as in -the computations necessary for ecclesiastical purposes, was a monk, a -Scythian by birth, who settled in a monastery at Rome. It is to him that -we owe in chronology the adoption by Western Christendom of what we know -as the ‘Christian Era’ and ‘the year of our Lord,’ now in universal use -for the dating of the events of history, and of all our documents public -and private. - -The system of Dionysius was, practically, the adoption of the -Nineteen-Year Cycle of the Alexandrians. It fixed the date of the vernal -equinox at March 21, placed the Paschal limits at March 22 and April 25, -and declared Easter to be the next Sunday after the Paschal full moon. We -have here in full the rule which eventually came to prevail everywhere. -But its adoption was not immediate in all countries[164]. - -The space at our disposal will not allow of our treating in detail of -the work of the computists, and of the ‘Sunday Letters,’ ‘Epacts,’ and -other technical terms which appear in the old Church Kalendars. For -these, as well as for such terms as ‘Indiction,’ ‘Lunar Regulars,’ ‘Solar -Regulars,’ and ‘Concurrents,’ reference may be made to such books as Sir -Harris Nicholas’ _Chronology of History_, and Giry’s fuller and lucid -_Manuel de Diplomatique_. - - -_The Gregorian Reform._ - -The defects of the Nineteen-Year Cycle became apparent after some lapse -of time. There were two grave sources of error. First, the Kalendar -proceeded on the assumption that the solar year consisted of 365¼ days; -but the true solar year is 11 minutes and some seconds shorter than the -Kalendar year, and the accumulation of this error gradually brought -confusion into the system. In one hundred and thirty years the Kalendar -will have gained on the true solar year by almost exactly one day. At the -date of the Council of Nicaea (A.D. 325) the vernal equinox was placed at -March 21, but in the year A.D. 450 the true vernal equinox would be on -March 20. In A.D. 585 the equinox would be on March 19; in A.D. 715 on -March 18, and so on. And thus it will be seen that in A.D. 1582, when the -Kalendar was reformed, the real vernal equinox was about ten days earlier -than the March 21 of the Kalendar. - -The second source of error lay in the assumption that at the close of a -cycle of nineteen years there was an exact agreement of solar and lunar -time. Nineteen solar years, of 365¼ days, make 6939 days and 18 hours; -but 235 moons of 29 days, 12 hours, 44 minutes, and 3 seconds and a -fraction make 6939 days, 16 hours, and a fraction over 31 minutes. So it -comes about that the solar time in nineteen years is nearly 1½ hours in -excess of the real lunar time. In other words, the moons in the second -cycle of nineteen years make their changes nearly 1½ hours earlier than -they did in the first cycle. It is easy then to show that in about 308 -years this difference would amount to a whole day; and in A.D. 1582, -when the Gregorian reform was effected, the moon in the heavens made its -changes nearly four days before the time which was indicated for these -changes in the Kalendar. - -We must omit any notice of the various schemes for reforming the Kalendar -prior to the reformation of Gregory XIII. After he had consented to the -general idea that a reformation should be undertaken, various schemes -were proposed. Of these, that of Luigi Lilio, a physician and astronomer -of the city of Rome, obtained the preference[165]. And it is on the lines -suggested by Lilio that the work was accomplished, mainly by a German -mathematician then resident at Rome, the Jesuit, Christopher Schlüssel -(or, in the Latin form of his name, Clavius), who afterwards published at -Rome, in folio, an exposition of the work done, under the title _Romani -Calendarii a Gregorio XIII Pontifice Maximo restituti Explicatio_ (1603). - - -LEADING FEATURES OF THE GREGORIAN REFORM - -The Gregorian Reform is an ingenious and, indeed, brilliant practical -solution of the problems presented by the condition of the Kalendar at -the close of the sixteenth century. The characteristic features of the -Gregorian system will now be described. - -1. It was known that the true vernal equinox was at this date (1582) -about ten days earlier than March 21 as marked in the Kalendar. Should -the equinox be fixed as at March 11? It was resolved to keep the equinox -at the nominal date of March 21, and to bring the date into conformity -with facts by the simple process of striking out ten nominal days. It -was decreed that the day following Oct. 4, 1582 (when what is known as -the New Style was to make its beginning), should be counted, not as Oct. -5, but as Oct. 15. And thus in the following year, 1583, the true vernal -equinox would fall on March 21, as it was supposed to have fallen in A.D. -325, the date of the Council of Nicaea. - -2. But how was it to be provided that in the future the same errors which -had vitiated the old Kalendar should not come in time to vitiate the new? - -It will be remembered that the time of the old Kalendar had gained on -true solar time at the rate, almost precisely, of one day in every 130 -years. If the counting of one day could be suppressed in every 130 years, -the end would be obtained. For purposes of practical convenience the -reformers of the Kalendar assumed that 133 years should be taken as the -period in which the Kalendar time exceeded the solar time by one day. -The difference, for the purpose in hand, was insignificant; and, as -will be seen hereafter, this deliberately chosen error will not affect -the Kalendar to the extent of one day till A.D. 5200, while it makes -calculations much simpler. - -Now the plan adopted to prevent the accumulation of the error in the -old Kalendar was as follows: if one day could be withdrawn in every 133 -years, or, what is the same thing, three days in every 399 years, the -object would be attained. - -In the Old Style, every year of an exact century—every centurial (or, -as it was sometimes called, secular) year—was a leap-year of 366 days. -What would be the effect of treating every centurial year as a common -year of 365 days? We should have suppressed four days at the end of -four centuries when we ought to suppress only three in 399 years. So -it was suggested that while three successive centurial years should be -regarded as common years, the fourth centurial year should be treated -as a leap-year. Thus, in both Old and New Style the years 1600 and 2000 -are leap-years; but 1700, 1800, and 1900, which in the Old Style were -leap-years, are in the New Style treated as common years of 365 days. -And the rule laid down in the Gregorian system was that if the number -expressed by the first two figures of the century was exactly divisible -by 4 it should be a leap-year, but if not exactly divisible by 4 it -should be treated as a common year. The numbers 16 and 20 are exactly -divisible by 4, but 17, 18, and 19 are not so divisible. The years 1600 -and 2000 are in the New Style leap-years, but the years 1700, 1800, and -1900 are in the New Style common years. - -It is true that the adoption of 133 years, instead of 130 years, as the -time in which in the Old Style one day was gained by the Kalendar on the -sun, imports an error into the system, which causes the Kalendar to fall -behind the sun. This error, as has been said, will accumulate to the -extent of one day in A.D. 5200. It may be thought that, if men be on the -earth at that date, they will know how to deal with the case. Yet it is -suggested for the instruction of our remote posterity that they will have -only to make A.D. 5200 a common year, instead of a leap-year, to bring -things back to correctness[166]. - -For the Sunday letters in the New Style and for the Cycle of Epacts in -the Gregorian Kalendar, see Dr Seabury, _Theory and Use of the Church -Calendar_. - -The work of the Gregorian reformation is marvellous in its elaborate -ingenuity. It even provides for a case which will not occur till -Dec. 31, A.D. 8600. Yet it does not reach the attainment of an exact -correspondence with astronomical phenomena. And it has been frequently -observed that the new moons of the Kalendar may occur one, two, or -even three days _later_ than the new moons of the astronomer. In fact -the astronomical new moon rarely occurs on the date marked for the -ecclesiastical new moon. But care has been taken that the new moon of the -Kalendar never occurs _earlier_ than the new moon of astronomy. - - -_The adoption of the New Style._ - -As was to be expected, the countries of Europe which recognised -the authority of the bishop of Rome were not long in accepting the -reformation of the Kalendar. Spain, Portugal, and part of Italy made -the change on the same day as at Rome, that is on Oct. 15 (5), 1582. -In France and Lorraine the change was made on December 20 (10) in the -same year; in the Roman Catholic cantons of Switzerland in 1583 or -1584; in Poland in 1586; in Hungary in 1587. In Protestant countries -and countries where Protestants were numerous the alteration was more -slowly effected. But Denmark was an exception, for the New Style was -adopted in 1582. In Holland and the Low Countries the provinces were -divided in their acceptance of the New Style, and in some places the -change was not effected till the year 1700. In Germany we also find a -variety of usages: Austria and Roman Catholics in other parts accepted -the change in 1584, but Protestants did not yield till 1700, when they -adopted the Kalendar of the German astronomer, Erhard Weigel, which -differed from the Gregorian Kalendar only in the rule for determining -Easter. This variation brought about the result that the Protestants and -Roman Catholics sometimes celebrated Easter on different days. In 1778 -Frederick the Great ordained that from that time Easter should be kept at -the time ascertained from the Gregorian Paschal moon. Weigel’s Kalendar -was also adopted in the Protestant cantons of Switzerland in 1700. In -Russia, Greece, and throughout the Christian East the Old Kalendar is -still in use[167]. - -Great Britain was the last of the countries of Western Europe to adopt -the New Style. It is true that as early as March 16, 1584-5, a bill was -introduced in the House of Lords under the title, ‘An Act giving her -Majesty [Queen Elizabeth] authority to alter and new make a Calendar -according to the Calendar used in other countries.’ The bill was read a -second time in the House of Lords, and proceeded no further. - -Through an extraordinary blunder, it has been stated by writers of repute -that Scotland adopted the New Style in A.D. 1600. The error originated in -the fact that King James VI, with the advice of the Lords of his Privy -Council, ordered by proclamation dated Haliruidhous, Dec. 17, 1599, that -on and after Jan. 1, 1600, the year should be held to begin on Jan. 1 -instead of March 25: but there was no rectification of the Kalendar by -the omission of nominal days. In England the legal year continued to -begin on March 25 till 1752. The accession of James VI to the throne of -England on the death of Elizabeth occurred on March 24, 1602, according -to the English style, but on March 24, 1603, according to the Scottish -style. In this and such like cases the double dates may be wisely -employed, thus, March 24, 1602-3. But Scotland did not use the New Style -till it was adopted in 1752, in accordance with the provision of the -Act of Parliament of Great Britain (24 George II, c. 23), entitled ‘An -Act for regulating the commencement of the Year, and for correcting the -Calendar now in use.’ - - - - -CHAPTER X - -THE KALENDAR OF THE ORTHODOX CHURCH OF THE EAST - - -The modern Kalendar of the Byzantine Church is here dealt with. The early -Menologies (which corresponded pretty closely to the Martyrologies of -the West) show the usual phenomena of comparative simplicity passing -into forms of great elaboration. The best known are the Menology of -Constantinople of the eighth century and that which is known as the -_Basilianum_, now most commonly associated with the Emperor Basil II -(A.D. 976-1025), at whose instance it is said to have been composed[168]. - -The history of the growth and variations of the Kalendar of the Greeks -cannot be here attempted; we confine ourselves to the Kalendar now in use. - - -I. _Immoveable commemorations._ - -This Kalendar, or the Kalendar of Saints, begins on Sept. 1, the first -day of the year of the Indiction. With us in the West the civil year -has left no mark upon the services of the Church. In the Greek Church in -the hymns the divine blessing is invoked on the new year; and two of the -lessons at Vespers are chosen as bearing references applicable to the day. - -The services of the Church have frequently several commemorations of -various saints upon the same day; and this general statement may be -illustrated from Sept. 1. In addition to the _propria_ of the new year, -we find commemorations of Simeon Stylites senior; his mother, St Martha; -forty women martyrs with the Deacon Ammun; and a miraculous _icon_ of St -Mary. To these must be added a commemoration of the Old Testament worthy, -Joshua, the son of Nun. This specimen will suffice to show that it would -be impossible in the space at our disposal to exhibit the commemorations -of every day in the year[169]. We shall confine ourselves to exhibiting -the Greek classification of festivals, and marking the dates of some of -the more eminent commemorations. But it must be observed that days that -are not regarded as festivals frequently contain canons (metrical hymns) -which commemorate saints or martyrs. Indeed the offices of the Eastern -service-books are packed with an extraordinary abundance of hagiological -reference and allusion. - -As regards dignity and importance in the Greek Church, in addition to -Easter, which stands pre-eminent and is known by way of distinction as -‘the Feast’ (ἡ ἑορτή), there are twelve festivals of the first rank, some -of them being moveable. These are: (1) the Nativity of the Lord, Dec. -25; (2) the Theophany (Epiphany), Jan. 6; (3) Hypapante (Purification), -Feb. 2; (4) the Annunciation of the Theotokos, March 25; (5) the festival -of Palms, which with the Sabbath of Lazarus on the preceding day makes -one festival; (6) the Ascension of the Lord; (7) Pentecost; (8) the -Transfiguration, Aug. 6; (9) the Repose of Theotokos, Aug. 15; (10) -the Nativity of Theotokos, Sept. 8; (11) the Exaltation of the Cross, -Sept. 14; (12) the Entrance of the Theotokos into the Temple (_i.e._ her -presentation), Nov. 21. - -Each of these is marked first by the day preceding (_proheortia_) -partaking of a _festive_ character, and secondly, by having an echo of -the festival on certain following days, which are known as the _apodosis_ -of the feast; but the name is often applied to the final day of the -observance. The apodosis, unlike the Western Octave, is in some cases -shorter than a week and in some cases longer. Thus, the apodosis of -the Nativity of the Virgin (Sept. 8) terminates on Sept. 12; while the -apodosis of the Theophany (Jan. 6) ordinarily extends to Jan. 14. - -Next in dignity are four festivals of high rank, though not having either -_proheortia_ or _apodosis_. They are: (1) the Circumcision, Jan. 1; -(2) the Nativity of the Forerunner (St John Baptist), June 24; (3) St -Peter and St Paul, the Koryphaeoi, June 29; (4) the Decollation of the -Forerunner, Aug. 29. - -The twelve of the first group and the four of the second may be taken as -together corresponding in a measure to festivals of the first class in -the Roman classification. - -Similarly corresponding to feasts of the second class in the West is -a group which is divided into greater and lesser. The greater feasts -of this group are marked liturgically by the singing of a canon of the -Virgin in addition to the canon proper to the feast. The lesser are -marked by the singing in the service of what is known as _Polyeleos_, a -name given to Psalms cxxxiv, cxxxv (Pss. cxxxv, cxxxvi in the enumeration -of the English Prayer Book). - -The greater feasts of the middle class are: (1) the common festival of -the three Doctors of the Church [Chrysostom, Basil, Gregory Nazianzen], -Jan. 30; (2) St George, martyr, April 23; (3) St John the Evangelist, May -8; (4) the Translation of the image of Christ, made without hands, from -Edessa, Aug. 16; (5) the Migration of St John the Evangelist, Sept. 26. -This festival is based on the ancient legend that St John did not die, -but was translated; (6) St Sabbas, the Sanctified [Abbot of Palestine, -who died A.D. 531], Dec. 5; (7) St Nicholas of Myra, the wonder-worker, -Dec. 6. - -The lesser feasts of the middle class include: (1) St Anthony, hermit, -Jan. 17; (2) the forty Martyrs [of Sebaste, under Licinius], March 9; (3) -St Constantine and St Helena, May 21; (4) St Cosmas and St Damian, the -unmercenary physicians, July 1; (5) St Elias, the prophet, July 20; (6) -St Demetrius, Great Martyr [of Thessalonica, under Diocletian], Oct. -26; (7) Synaxis of the Archangel, St Michael, Nov. 8; (8) St Andrew the -Apostle, Nov. 30. - -There is a third class subdivided into (_a_) festivals with the great -doxology, and (_b_) festivals without the great doxology[170]. Festivals -of the third class are very numerous, but they are festivals rather of -the service-books than of actual life, upon which they leave little or -no impression. The number of festivals kept by the Greeks and observed -either by a complete or a partial cessation from trade and servile labour -far surpasses the festivals so observed in any of the countries of -Western Christendom. - -The Russian Kalendar corresponds largely to the Byzantine; but there are, -as might be expected, not a few commemorations of persons, events, and of -miraculous _icons_, peculiar to Russia. - -A few explanatory observations may here be added: (1) The Eastern -Kalendars contrast in a striking way with the Western in the prominence -given to commemorations of the saints and heroes of the Old Testament. -All the prophets and many of the righteous men of Hebrew history have -their days. And the service-books contain a _common_ of Prophets as well -as a _common_ of Apostles, etc. - -(2) Honorary epithets are freely bestowed upon the various saints without -any very precise significance. Thus ‘God-bearing’ (_theophorus_), which -is a natural epithet in the case of Ignatius, as being used of himself -in his writings, is bestowed on various distinguished ascetics, as -Anthony, Euthymius, Sabbas, Onuphrius. - -(3) The ground for the distinction between ‘Martyrs’ and ‘Great Martyrs’ -is not apparent. ‘Hieromartyrs’ are martyrs who were bishops or priests; -‘Hosiomartyrs’ are martyrs who were living as religious. Thekla, as well -as Stephen, is ‘Protomartyr.’ - -(4) The word ‘Apostle’ is not confined to the twelve. The seventy -disciples whom the Lord sent forth are the ‘Seventy Apostles,’ among -whom were reckoned many of the persons named in the salutations of St -Paul’s Epistles. And the word is also applied to certain companions or -acquaintances of St Paul, as _e.g._ Ananias of Damascus, Agabus, Titus, -etc. ‘Equal to the Apostles’ (_Isapostolos_) is applied (_a_) to very -early saints, _e.g._ Abercius of Hierapolis, Mary Magdalene, Junia, -Thekla, etc.; and (_b_) to great princes who were distinguished for their -services to the Church, as Constantine and Helena. - -‘Wonder-worker’ (_thaumaturgos_) is used of various saints famous for -their miracles, as _e.g._ Charilampes (Feb. 10), Spiridion (Dec. 12), -Gregory, bishop of Neocaesarea in Pontus (Nov. 17), the Saint Elizabeth -(April 24), of uncertain date, who never washed her body with water, and -others. - -John, son of Zacharias and Elizabeth, who with us is the Baptist, appears -as the Precursor or Forerunner (_Prodromos_). He figures much in the -services of the Church: and several days are dedicated to his honour; -his Conception (Sept. 23), his Nativity (June 24), his Decollation (Aug. -29) and the great feast known as his Synaxis (Jan. 7). In addition, the -first and second finding of his head is commemorated on Feb. 24, and the -third finding of his head on May 25. - -St Mary the Virgin is almost invariably the Theotokos, and Joachim and -Anna are the Theopator and Theometor (Sept. 9). - -The ‘unmercenary’ (_anarguroi_) saints are generally physicians who -took no fees, as Cosmas and Damian, Cyrus and his companion John, and -Pantaleon. - -The term _Synaxis_ in such phrases as the Synaxis of the Archangel -Michael (Nov. 8), the Synaxis of the Theotokos (Dec. 26), the Synaxis -of the seventy Apostles (Jan. 4), the Synaxis of the Forerunner (Jan. -7), the Synaxis of the Archangel Gabriel (March 26), the Synaxis of the -twelve Apostles (June 30), is not easily rendered into English; and its -precise significance (as used in the Kalendar) is not obvious. It is -sometimes used for a gathering or assembly of people; but more commonly -it is employed to signify a Eucharistic Communion[171]. - -It is customary after the great feasts of our Lord and of the Virgin Mary -to subjoin on the following day the commemoration of saints associated -with the event commemorated on the preceding day. Thus, the Epiphany -(Theophany) in the Greek Church being chiefly concerned with the -Baptism of Christ, we have on the following day (Jan. 7) the feast of -St John Baptist; after the Hypapante, or meeting with Simeon and Anna -in the Temple (on Feb. 2, the day of the Purification of the Virgin, in -the West), we find (Feb. 3) Simeon and Anna the prophetess; after the -Nativity of the Lord, the synaxis of the Theotokos, Dec. 26; after the -Nativity of the Virgin (Sept. 8) we have on Sept. 9 Joachim and Anna, -her parents; after the Annunciation (March 25) we have on March 26 the -synaxis of the Archangel Gabriel, who made the great announcement. - -It remains to be added that, as in the Orthodox Church of the East -Wednesdays and Fridays are observed as strict fasts alike by the clergy, -the monks, and the laity, most of the important festivals carry with them -either a partial dispensation (as in some cases for the use of oil and -wine, and in others for the use of oil, wine, and fish) or a dispensation -for all kinds of food, when a festival falls on one of these fast days. - -We now proceed to describe the annual cycle of Sundays. - - -II. _The Dominical Kalendar of the Orthodox Church of the East._ - -The arrangement of the Sundays falls into two divisions, the first -beginning with the Sunday before our Western Septuagesima; and the -second, immediately after our Trinity Sunday, which, with the Greeks, -is called the Sunday of All Saints. In the following table, opposite -the names of the Sundays for the earlier part of the Dominical cycle, -as given in the Greek service-books, are placed the names of the -corresponding Sundays in the West, as known to English churchmen. - - Publican and Pharisee Sunday before Septuagesima - The Prodigal Son Septuagesima - Apocreos Sexagesima - Tyrinis, or Tyrophagus Quinquagesima - First of the Fasts (or Orthodoxy) First Sunday in Lent - Second of the Fasts Second Sunday in Lent - Third of the Fasts (or Adoration of Third Sunday in Lent - the Cross) - Fourth of the Fasts Fourth Sunday in Lent - Fifth of the Fasts Fifth Sunday in Lent - Palms Sixth Sunday in Lent (Palm Sunday) - Holy Pasch Easter - Antipasch (or St Thomas) First Sunday after Easter - Myrrh-bearers Second Sunday after Easter - Paralytic Third Sunday after Easter - Samaritan Woman Fourth Sunday after Easter - Blind Man Fifth Sunday after Easter - The Three hundred and eighteen[172] Sunday after Ascension-day - Pentecost Whitsunday - First after Pentecost (or All Saints) Trinity Sunday - -The following Sundays are numbered the Second, Third, Fourth after -Pentecost, and so on, till we reach the Sunday of the Publican (the -Sunday before Septuagesima) in the following year. But while the numbers -are continuous, special names are given to certain Sundays. Thus we find -the Sunday before and the Sunday after the Exaltation of the Cross (Sept. -14); the Sundays before and after the Nativity; the Sundays before and -after the Lights (_i.e._ the Epiphany). - -Again, we sometimes find the Sundays after Pentecost referred to as the -First, Second, Third, etc., of Matthew; because the liturgical Gospel -on these Sundays, on to the Exaltation of the Cross, is taken from St -Matthew. Similarly, after the Exaltation of the Cross and on to Apocreos -the liturgical Gospel for the Sundays is taken from St Luke, and the -Sundays are named First, Second, Third, etc., of Luke. - -It is the subject-matter of the Gospel for the day which gives its -name to the Sundays called the Publican, the Prodigal, St Thomas, the -Myrrh-bearers (_i.e._ the women bringing spices to the tomb), etc. - -On the Sunday of Orthodoxy (the first in Lent) some sixty anathemas -against heresy of various kinds are recited, including several against -the Iconoclasts who were condemned at the second Council of Nicaea (A.D. -787). Tyrinis (or Tyrophagus) and Apocreos are explained elsewhere[173]. - -The name ‘Antipasch,’ for the first Sunday after Easter (Low Sunday; -_Dominica in Albis_), implies that it is ‘over against’ or ‘answering to’ -the Pasch. On the Sunday of the Three hundred and eighteen holy Fathers -of Nicaea a canon (or metrical hymn) in honour of the Council is sung. - -The naming of the week in relation to the Sunday is peculiar, and does -not follow, as in the West, a consistent rule. In some cases, the week -_preceding_ a Sunday is given its name: in other cases the week is called -after the Sunday with which it begins. And when the determination of -dates is in view the student should be on the alert. Thus, the week of -Apocreos (the last week of flesh-eating) precedes the Sunday Apocreos; -the week of Tyrine (when cheese, butter and milk are allowed) precedes -the Sunday of that name; and the first week of the Lenten fast precedes -the Sunday that is the first in Lent. On the other hand, after Antipascha -and on to the second Sunday after Pentecost the weeks are named from the -Sunday which they follow: while the naming the week from the Sunday which -follows is resumed at the latter date[174]. - -The period from the Sunday of the Publican to Easter Eve inclusive -is sometimes called the time of the Triodion (Τριῴδιον), because the -_propria_ for that time are contained in a service-book which bears -that name; while the period from Easter Day to the Sunday of All Saints -(first Sunday after Pentecost), both inclusive, is called the time of the -Pentekostarion (Πεντηκοστάριον) from the name of the service-book used at -that time. - -A few words must be said on certain week-days observed with special -dignity, the position of which in the almanack varies with the position -of Sundays as affected by the incidence of Easter. It will be remembered -that in the East the Sabbath (Saturday) is reckoned as a day of special -religious observance; and some Sabbaths are distinguished by special -names. The Sabbath of Apocreos is a day for the solemn commemoration of -all the faithful departed; and vigils are kept during the night. It is -known as the Sabbath of the Dead. The next following Sabbath serves for -the commemoration of religious and ascetics; it is named the Sabbath of -Ascetics. On the Sabbath of the first week of Lent (known as the Sabbath -of Kollyba) there is a commemoration of St Theodore Tyro, martyr, who, -according to the legend, in the time of Julian the apostate, appeared -to the bishop of Constantinople, and ordered him in a great emergency -to make _Kollyba_ and distribute them to the people. The bishop said in -reply that he did not know what _Kollyba_ were, and the saint explained -that they were wheaten cakes. We need not pursue the story further. The -Sabbath before the fifth Sunday in Lent is the Sabbath of the Akathist. -A hymn, so called, in honour of the Virgin, was sung throughout the -night by the people, _not sitting down_. The Sabbath before the Sixth -Sunday commemorates the raising of Lazarus, and is called the Sabbath of -Lazarus. Easter Eve is the ‘Great Sabbath.’ - -It may be observed that while in the West the word _Parasceve_ is used -exclusively for Good Friday, in the East the word is used for every -Friday, and Good Friday is distinguished by the epithet _Great_. - -A detailed exhibition of the Byzantine Kalendar cannot be attempted here, -but the student will find it treated by J. M. Neale in the _General -Introduction_ to his _History of the Holy Eastern Church_ (vol. II.) and -with great fulness in Nilles’ _Kalendarium manuale utriusque Ecclesiae_. - -Notes on the Kalendars of some of the separated Churches of the East will -be found in Appendix III. - - - - -APPENDIX I - -THE PASCHAL QUESTION IN THE CELTIC CHURCHES - - -The controversies as to the calculation of Easter between the Roman -ecclesiastics, on the one hand, and, on the other, the ecclesiastics -of Ireland (Scotia), Scotland (Alban), and Wales, arose from the fact -that our native Churches continued to follow a cycle which had, at -the beginning of the fourth century, prevailed at Rome, but which was -afterwards abandoned by the Church of that city. An admirable account of -the matter will be found in Prof. Bury’s _Life of St Patrick_, 371-374. -The improved Roman computation was eventually adopted in the south of -Ireland about A.D. 650; in the north of Ireland in A.D. 703; among the -Picts of Scotland in A.D. 710; at Iona in A.D. 716; and in South Wales in -A.D. 802. - - - - -APPENDIX II - -NOTE ON THE KALENDARS OF THE SEPARATED CHURCHES OF THE EAST - - -I. The Armenians. The year is counted from the year 551 of our era, -when the Catholicos, Moses II, who reformed the Kalendar, ascended the -patriarchal throne. Thus A.D. 1910 is the year 1359 among the Armenians. - -One noteworthy feature of the Armenian observance is that, with the -exception of the Nativity (Jan. 6), the Circumcision, the Presentation of -the Lord in the Temple, and the Annunciation, various important festivals -are transferred to the following Sunday. Certain minor Holy Days, if they -fall on Wednesday, Friday, or Sunday, are in some cases omitted, while -others are transferred to the following Saturday. In regard to days of -fasting, in addition to Lent, the most remarkable feature is ‘the fast -of Nineveh,’ kept for two weeks, one month before the beginning of Lent. -The days of the week following Pentecost are fast days (see p. 91 f.). -For details see E. F. K. Fortescue’s _Armenian Church_, and Nilles, _op. -cit._ (vol. II.). - -II. The Eastern Syrian (Chaldean, Assyrian, Nestorian) Church. The -Kalendar, Lectionary, and a list of days of Martyrs and others for which -no special lessons are appointed will be found in Bishop A. J. Maclean’s -_East Syrian Daily Offices_. One of the most interesting features is the -frequency with which Friday is observed as a commemoration of saints; and -sometimes the Friday commemoration is related in history or in thought -with the event commemorated on the preceding Sunday or great festival. -Thus St John Baptist is commemorated on the Friday after the Epiphany -(Jan. 6), of which festival the baptism of the Lord is the dominant -thought. The festival is popularly called at Urmi ‘The New waters.’ For -details see Maclean. - -III. The Coptic (Egyptian) and Abyssinian Churches, both Monophysite. -The Copts compute their years according to ‘the era of the martyrs’ (of -Diocletian), commencing A.D. 284. The year begins on the first of the -month Tout, a day corresponding to Sept. 10. Each month consists of 30 -days; and the five (or in leap-year six) days necessary to complete -the solar year are called ‘the little month.’ There are fourteen -principal feasts. The most peculiar features are commemorations of the -Four-and-twenty Elders, and of the Four Beasts, of the Revelation. - -The Ethiopic Kalendar runs on broadly similar lines; but it is a peculiar -feature of this Kalendar that there are monthly celebrations of the -Lord’s Nativity (except that the Lord’s Conception is substituted on -March 25), as well as of St Mary, of St Michael, and of Abraham, Isaac -and Jacob. Pontius Pilate is commemorated on June 25. See Neale’s -_Eastern Church_ (II. 805-815). - - - - -APPENDIX III - -NOTE ON THE HISTORY OF THE KALENDAR OF THE CHURCH OF ENGLAND SINCE THE -REFORMATION - - -As early as 1532 we find a Petition of the Commons (really emanating from -the Court) to Henry VIII that, with the advice of his most honourable -council, prelates, and ordinaries, holy days, ‘and specially such as fall -in the harvest,’ may be ‘made fewer in number.’ To this the ordinaries -answered, objecting to change, and, with reference to holy days in -harvest, stating that ‘there be in August but St Lawrence, the Assumption -of our Blessed Lady, St Bartholomew, and in September the Nativity of our -Lady, the Exaltation of the Cross, and St Matthew the Apostle, before -which days harvest is commonly ended[175].’ The reference both in the -Petition and the answer is obviously to holy days carrying with them a -cessation of labour. - -In 1536 Convocation passed an ordinance abrogating superfluous holy days. -It was ordained that in term time no holy days should be kept except -Ascension Day, the Nativity of the Baptist, Allhallen, and Candlemas, -nor in harvest except feasts of the Apostles and our Lady. St George was -to continue to be celebrated. The feast of the patron of each church -was to be abolished; and the feast of every church’s dedication was to -be observed on the first Sunday in October. By this ordinance the great -festival of St Thomas Becket, the translation of his relics (July 7), -fell, as occurring in the season of harvest. Two years later by a royal -proclamation the festival of his martyrdom (Dec. 29) met the same fate. - -The Kalendar of the First Prayer Book of Edward VI (1549) exhibits a -clean sweep of all festivals except the red-letter days still observed, -together with ‘Magdalen’ (July 22), for which a collect, epistle, and -gospel are supplied. St Matthias is placed at Feb. 24. - -The Kalendar of the Second Prayer Book of Edward VI (1552) differs from -that of the First Prayer Book, by omitting St Mary Magdalene and St -Barnabas (June 11): but this latter would seem to have been omitted only -_per incuriam_, as the collect, epistle, and gospel are found in the body -of the book; and by the insertion of the following black-letter days, St -George (April 23), Lammas (Aug. 1), St Lawrence (Aug. 10), St Clement -(Nov. 23), together with Term days, ‘Dog days,’ ‘Equinoctium’ (March -10) and the days of the entrance of the sun into the several signs of -the zodiac. It is an interesting problem how in the Prayer Book, which -represents emphatically the action of the more thorough-going of the -Protestant party, these black-letter days came to be inserted. - -In the Prayer Book of 1559 ‘Barnabe Ap.’ reappears; the astronomical -notes are somewhat fuller, and the hours of the rising and setting of the -sun at certain dates are recorded. - -As regards the black-letter days in the present Kalendar of the Church of -England we have first to call attention to the Latin Prayer Book issued -by the authority of Elizabeth in April 1560. It seems to have been ready -for the press as early as Aug. 11, 1559. Its Kalendar is adorned with a -great crowd of black-letter saints; and there are but few days blank. -In 1561 appeared a new Kalendar in English, the work of Ecclesiastical -Commissioners acting upon a royal letter. The Commissioners were -directed to peruse the order of the lessons throughout the year, and -to cause some new Kalendars to be imprinted, ‘whereby such chapters or -parcels of less edification may be removed, and others more profitable -may supply their rooms.’ As a matter of fact the Commissioners went -beyond their instructions, and inserted in the Kalendar the names -of black-letter saints almost as they were a century later approved -by Convocation in 1661. These were inserted in the later issues of -Elizabeth’s Prayer Book. - -After the accession of James I the Birth-Day of Queen Elizabeth ceased to -appear in the Kalendar at Sept. 7, and St Enurchus takes its place. - -The only changes made in 1661 were the addition of Ven. Bede (May 27), St -Alban (June 17), and the continuance of St Enurchus (Sept. 7), together -with the shifting (probably through mistake) of St Mary Magdalene from -July 22 to July 21. - -With regard to the date of St Mary Magdalene a reference to the -photo-zincographic facsimile of the Black-Letter Prayer Book, in which -corrections were made at the last revision, will show at once how easily -the scribe who copied from this book might make the mistake. - -St Enurchus, who had appeared in this form of the name in the Prayer -Book of 1604, and still earlier in the Kalendar of the _Preces Privatae_ -(which had been issued, as _Regia authoritate approbatae_, in 1564), is -obviously a faulty form, arising from an error of transcription, for -St Euurtius. The first letter _u_, after the initial _E_, was read as -_n_ (the confusion of _u_ and _n_ is one of the most frequent of the -errors of copyists), and the _ti_ (in a manner not surprising to those -familiar with sixteenth century script) was apparently read as _ch_. It -may be added that Bede and Alban had also appeared in the Kalendar of -the _Preces Privatae_. We have stated that St Enurchus appears in the -Kalendar of the Prayer Book of 1604, and it was introduced then as the -only addition to the black-letter saints of the Kalendar of 1561. It is -perhaps impossible to account for its introduction; but the conjecture -has been offered that it was inserted to fill the gap caused by the -omission of the Nativity of Queen Elizabeth which had formerly occupied -Sept. 7[176]. - -The above are not the only errors of our present Kalendar. The revisers -of 1661 added explanatory comments to the names of the saints, and in -doing so have sometimes blundered. Thus they found ‘Cyprian’ at Sept. 26, -and they added ‘Archbishop of Carthage and Martyr.’ If they had taken -the trouble to look at the old Sarum or York Kalendars they would have -seen that the Cyprian commemorated on this day was the converted magician -of Antioch. This error is probably to be traced to Cosin’s _Devotions_ -(1627). - -It must be confessed that the black-letter saints of the modern English -Kalendar form by no means an ideal presentation of the worthies and -heroes of the Church Catholic. The Bishop of Salisbury (J. Wordsworth) -has some admirable remarks on the future reform of our English Kalendar -in his _Ministry of Grace_ (pp. 421-425). - -Certain errors in the placing of the Golden Numbers in the Kalendar of -the Prayer Book of 1662 for the month of January were soon discovered. -They are noticed in Nicholl’s _Commentary on the Book of Common Prayer_ -(1712). - -Among the red-letter days of 1662 were ‘King Charles. Martyr’ (Jan. -30), ‘King Charles II. Nativity and Restoration’ (May 29), ‘Papists’ -Conspiracy’ (Nov. 5). These days have the authority of the Act of -Uniformity of 1662, all of them appearing in the Book annexed to the -Act. On the authority of a Royal Warrant (Jan. 17, 1859), the legal -sufficiency of which has been questioned, these days have ceased to be -entered in the Kalendars of modern Prayer Books. - -It may be added that the Kalendar of the Scottish Prayer Book of 1637 -(known commonly, though not correctly as ‘Archbishop Laud’s Prayer Book’) -exhibited, in addition to the black-letter saints of the English Prayer -Book of the day, the following national or local commemorations:—David, -King, Jan. 11; Mungo, Bishop, Jan. 13; Colman, Feb. 18; Constantine III, -King, March 11; Patrick, March 17; Cuthbert, March 20; Gilbert, Bishop, -April 1; Serf, Bishop, April 20; Columba, June 9; Palladius, July 6; -Ninian, Bishop, Sept. 18; Adaman (_sic_), Bishop (_sic_), Sept. 25; -Margaret, Queen, Nov. 16; Ode, Virgin, Nov. 27; Drostan, Dec. 4. - -The Kalendar of the Prayer Book of the Church of Ireland has since 1877 -omitted all black-letter days. The same is true of the American Prayer -Book since 1790. - - - - -FOOTNOTES - - -[1] Less costly works are Giry’s admirable _Manuel de Diplomatique_ -(1894), Sir Harris Nicholas’ _Chronology of History_, and Mr J. J. Bond’s -_Handy-Book of Rules and Tables for verifying dates_. - -[2] Acts xx. 7; 1 Cor. xvi. 2. - -[3] The view that St John is here representing himself as rapt in vision -to the time of judgment spoken of by St Paul (1 Cor. i. 8; 2 Thess. ii. -2) is the only other interpretation which deserves serious consideration. -(For the view mentioned see Hort, _Apocalypse_, p. 15.) But it does not, -as it seems to the present writer, dislodge the commonly accepted view. - -[4] The Italian ‘Domenica’ and the French ‘Dimanche’ follow the language -of the Latin Church in designating what we call ‘Sunday.’ In the Greek -Church ‘the Lord’s Day’ is still the term employed. - -[5] _E.g._ _Epist. to Diognetus_ 4. - -[6] _Christian Worship_, E. tr. 231. - -[7] _Expos. Fid._ 24. - -[8] See Maclean, _Ancient Church Orders_, p. 149 f. - -[9] _Ibid._, p. 171 f. - -[10] This last word (ἀφοριζέσθω) points to a temporary deprival of -communion. - -[11] _H.E._ v. 22. - -[12] _Epist._ xxxvi. 2, _ad Casulanum_. - -[13] Augustine, _Ep._ liv. 3, _ad Bonifacium_. - -[14] Canon XXVI. ‘Errorem placuit corrigi, ut omni sabbati die -superpositiones celebremus.’ On _superpositio jejunii_ see _D.C.A._ It -would seem that once a month (except in July and August, _ob quorumdam -infirmitatem_) the added fast of Saturday was to be observed; Canon XXIII. - -[15] Tertullian (_de Jejuniis_ 2) speaks of ‘stations’ being held on the -fourth and sixth _feria_. - -[16] _De Natura Rerum_, c. 3. - -[17] See the Notes of Valesius on Eusebius’ _Martyrs of Palestine_ -(Paris, 1659), pp. 173 f. - -[18] Compare Luke xviii. 12. - -[19] _Simil._ v. 1, στατίωνα ἔχω. - -[20] _De Jejuniis_ 14. - -[21] _Strom._ vii. p. 877, Potter’s edit. On conjectures as to the origin -of the word _statio_ in this sense, see _D.C.A._ - -[22] See p. 91. - -[23] _Christian Worship_, E. tr. 230. - -[24] Aegidius Bucherius (Gilles Boucher), a learned French Jesuit, whose -_De doctrina temporum_ appeared at Antwerp in 1634. - -[25] Ruinart’s _Acta Martyrum_ (1731), p. 541, and Lietzmann, _Three -oldest Martyrologies_, 1904. - -[26] It will be remembered that Felicitas and Perpetua are named in the -Canon of the Roman Mass. - -[27] _Satornilos_ is presumably a transcriptional variant of _Saturninus_. - -[28] Duchesne has assisted R. Graffin in editing this Martyrology in -_Acta Sanctorum Boll._, Nov. II., under the title _Breviarium Syriacum_. - -[29] See Mommsen, _Corpus Inscript. Lat._ I. 333. - -[30] Lietzmann has printed the text in _The Three Oldest Martyrologies_. -See also Ruinart, _Acta Martyrum_, pp. 541 f. - -[31] [From the mention of Eugenius, bishop of Carthage († 505), Lietzmann -concludes that the Kalendar received its present form shortly after the -death of Eugenius. Edd.] - -[32] _Ministry of Grace_, 65. - -[33] See Hefele II. 400, English translation. - -[34] _Liturgia Romana Vetus_, Muratori I. 38-40. See as to the date of -the Sacramentary, Duchesne, _Chr. Worship_, E. tr. pp. 137-139. It has -been edited by C. L. Feltoe (_Sacramentarium Leonianum_, Cambridge, 1896). - -[35] [‘Georgii’ is a conjecture of Muratori. The MS. has ‘Gregorii.’ See -Feltoe’s note, _op. cit._ p. 177. Edd.] - -[36] [But Feltoe reads ‘iiii. n̅o̅n̅. a̅u̅g̅.,’ which corresponds with -the ordinary date, Aug. 2. The actual prayers, however, in the _Leonine_ -_Sacramentary_ refer to St Stephen the protomartyr, whose ‘Invention’ the -Roman Kalendar still keeps on Aug. 3. See Feltoe, pp. 85 f., with notes. -Edd.] - -[37] Gregorius disappears from this day in the Gregorian Kalendar. - -[38] See Muratori’s _Liturg. Rom. Vet._ I. 48-50. - -[39] It will interest English students to know that the synod of -Worcester, under Cantilupe, in A.D. 1240 appointed this day, with three -others, St Margaret’s, St Lucy’s, and St Agatha’s, to be free from labour -for women. - -[40] _Histoire du Bréviaire romain_, p. 132. - -[41] _in Diem Natal._ 1. - -[42] _Topograph. Christ._ v. 194 (Migne, _P. G._ lxxxviii. 197). - -[43] See the late Dr George Salmon’s masterly article ‘The Commentary of -Hippolytus on Daniel’ in _Hermathena_, vol. VIII. 1893, and Bishop J. -Wordsworth’s exposition in the _Ministry of Grace_, pp. 393-398. - -[44] _Ministry of Grace_, 399. - -[45] There are unfortunately some grave doubts as to the correct text -of Sozomen, and as to the accuracy of his computation. See what is said -by Ussher in his Dissertation _de Macedonum et Asianorum anno solari_, -c. 2. Compare also Jerome’s Commentary on Ezekiel where the time of the -prophet’s vision (thirtieth year, fourth month, _fifth_ day, I. 1) is set -forth as corresponding to the day of the Lord’s baptism and Epiphany. -Jerome makes the fourth month ‘of the orientals’ correspond to the -January of the Romans. - -[46] This view (fanciful though it seems) should not be summarily -dismissed; see Kellner, pp. 101-2. - -[47] [According to Clement of Alexandria (_Strom._ i. 145, 146) the -Basilidians kept Jan. 6 as the festival of the Baptism, and it was -preceded by a Vigil. Edd.] - -[48] It may interest the English student to be given a sketch of the -principal features of the Sarum Breviary and Missal in relation to the -subject of the festival. At Mattins the first three lessons are from -Isaiah (lv. 1-5, 6-12; lx. 1-7), speaking of light, and the calling of -the Gentiles. The versicle after the 1st lesson is ‘and the nations, -shall walk in thy light, and kings in the brightness of thy rising.’ The -response and versicle after the 2nd lesson touch on the gifts of gold -and incense from Saba; ‘the kings of the Arabs and of Saba shall bring -gifts’; and this note is sounded again and again. The 4th, 5th and 6th -lessons are from a sermon of St Leo, and the responses and versicles -relate to the visit of the Magi. In the response and versicle to the 7th -lesson the baptism of Christ is recounted; and subsequently there are -several references to the baptism. The collect is solely confined to the -thought of the revelation of God’s only begotten Son to the Gentiles by -the guiding of a star; and this is the dominant (though not exclusive) -feature of the rest of the service. During the octave the baptism is -given greater prominence; and on the octave itself the miracle at Cana -has an important place, as well as the baptism. In the Missal the propers -are confined to the revelation to the Gentiles and the visit of the Magi. -But on the octave and the Sunday within the octave the baptism of Christ -forms the leading thought. - -[49] Duchesne, _Chr. Worship_, E. tr., 266 f., where certain variations -in the Armenian and Nestorian Kalendars are exhibited. - -[50] Possibly ‘the Baptist’ is a bungle of the transcriber. - -[51] [On these commemorations of St James and St John see further C. L. -Feltoe in _J. Th. St._ x. 589 f. Edd.] - -[52] The Hieronymian Martyrology is a mechanical and unintelligent -piecing together of Eastern and Western lists, to which African additions -were made as late as A.D. 600. Its origin has been investigated by De -Rossi and Duchesne, V. de Buck and Achelis: see Wordsworth’s _Ministry of -Grace_, p. 66. - -[53] _Cathemerinon_, Hymnus XII. - -[54] _De Corona_, 3. - -[55] _Contra Celsum_, VIII. 22. - -[56] _Les Vies des Saints_ (Paris, 1739), II. 4. - -[57] _Serm._ 197, 198. - -[58] This is so as regards the text printed by Muratori; but in Menard’s -text there is a benediction that in its language is not unlike the -collect in the Book of Common Prayer. - -[59] _De Eccl. Off._ I. 40, 41. - -[60] In Dom Cabrol’s _Les Origines liturgiques_ (Appendice C.) will be -found an interesting collection of liturgical passages illustrating the -Church’s protest against idolatry on the Kalends of January. - -[61] _De Orat._ 18. - -[62] _Concil. Carthag._ III. c. 29. - -[63] _Ep._ LIV. 7, _ad Januarium_. The well-known passage in Socrates -(_H.E._ v. 22) seems to indicate that he believed that, excluding -Alexandria, the Egyptians and the inhabitants of the Thebais _ordinarily_ -partook of the mysteries in the evening after a full meal. - -[64] Spelman (_Glossarium Archaeologicum_, s.v.) derives our _Maundy_ -from _maund_, ‘a basket,’ because gifts for the poor were carried in -baskets; and this derivation has attained some popularity. But there is -little to support it. In Germany from the later mediaeval period _Der -grüne Donnerstag_ (Green Thursday) has been the popular name of the day. -No entirely satisfactory explanation of the term has been offered. There -is no question that in several German churches green vestments were worn -by the priest and his ministers at the Mass of Maundy Thursday. - -[65] _Chr. Worship_, E. tr., p. 248. See also Cabrol, _Les Origines -liturgiques_, pp. 173 f. - -[66] See Luke ix. 51. - -[67] _Epist._ LIV. 1, _ad Januarium_. - -[68] Ἡ ἁγία Μεταμόρφωσις. - -[69] In 1892 the Protestant Episcopal Church in the United States of -America introduced into its Prayer Book the Transfiguration (Aug. 6) as a -red-letter day with proper Lessons, Collect, Epistle, and Gospel. - -[70] _De Corona_, 3. - -[71] _c. Celsum_, VIII. 22. - -[72] On the date of this Church Order, see Maclean, _Ancient Church -Orders_, p. 163 f. - -[73] See Wilson’s edit. 129-131. - -[74] For details the student may consult Baillet, tom. IX. ii. 152-158. - -[75] Twysden’s _Decem. Scriptores_, col. 1383. - -[76] The date of this Council is sometimes placed as early as A.D. 656. - -[77] [See esp. the _Protevangelium Jacobi_. Edd.] - -[78] In the printed Sarum books the Assumption was a ‘principal double’; -the Purification and Nativity ‘greater doubles’; and the Annunciation a -‘lesser double.’ - -[79] For these, and varieties as to the day of observance, see Grotefend, -_Zeitrechnung des deutsch. Mittelalters u. der Neuzeit_. - -[80] [See the _Protevangelium_ (cc. 7, 8). Edd.] - -[81] [See however Gasquet and Bishop, _Bosworth Psalter_, pp. 49 f. Edd.] - -[82] [This legend also appears in the _Protevangelium_ (cc. 1-5). Edd.] - -[83] [Gasquet and Bishop, _Bosworth Psalter_, pp. 43 ff. Edd.] - -[84] _Summa_, P. III. qu. 27, art. 2. - -[85] Both these constitutions will be found in the _Common Extravagants_, -lib. iii. tit. 12. - -[86] See p. 135. - -[87] [See the prayer in Feltoe’s edition, p. 46; ‘omnipotens sempiterne -deus qui nos omnium apostolorum merita sub una tribuisti celebritate -venerari.’ Edd.] - -[88] _Annales Cyprianici_, sub anno 258. - -[89] In the (so-called) Hieronymian Martyrology the entry at Jan. 18 runs -‘Dedicatio Cathedrae S. Petri Apostoli, quâ primo Romae sedit.’ - -[90] The student may consult the scholarly article of Dr Sinker on ‘Peter -S., Festivals of’ in _D.C.A._, together with Duchesne’s _Christian -Worship_, E. tr. (pp. 277-281), Wordsworth’s _Ministry of Grace_, and -Kellner’s _Heortology_, pp. 301-308. It should be added however with -regard to Kellner that the notion that the feast is connected with the -Primacy, as distinguished from the Episcopacy of St Peter, seems to be -devoid of evidence. - -[91] D’Achery’s _Spicilegium_, tom. ii. 15. - -[92] [It is found in the Carthaginian Kalendar, but not in the Bucherian, -nor in that of Polemius Silvius. Edd.] - -[93] Other festivals connected with St Andrew are noticed in _D.C.A._ - -[94] _Ministry of Grace_, 419. - -[95] See Duchesne, _Chr. Worship_, E. tr. 281. - -[96] See Sinker’s article in _D.C.A._ - -[97] For variations as to the day of observance see Baillet, and Sinker -in _D.C.A._ - -[98] _Serm._ 196, 287. - -[99] [It is found in the Gelasian and in some forms of the Gregorian -Sacramentary. Edd.] - -[100] For other variations as to the day see Sinker’s article in _D.C.A._ - -[101] Kellner, 313. - -[102] See the Gelasian and Gregorian Sacramentaries. - -[103] _Heortology_, p. 15. - -[104] _Ad Uxor._ ii. 4. - -[105] See for details of evidence Bingham, bk. xiii. c. 9. - -[106] _Epp._ lib. v. 17. - -[107] _Ep. ad Laetam_, 9. - -[108] _Comment. in Matth._ XXV. 6. - -[109] This letter is to be found in the _Corpus Juris Canonici, -Decretal._ lib. iii. tit. 46. - -[110] Muratori, _Liturg. Rom._ II. 786-790: 702-703. - -[111] _H.E._ IV. 30: III. 27. - -[112] See p. 110. - -[113] Euseb. _H.E._ v. 24. The words as to the forty hours are not -unattended with difficulty; but the interpretation given above is that -adopted by the soundest scholars. See Duchesne (_Christ. Worship_, E. -tr., p. 241), and the notes on the place by Valesius. The meaning is -probably that no food was partaken for forty continuous hours. - -[114] _de Jejunio_, 2, 13, 14. - -[115] Dionysius of Alexandria, _Ep. to Basilides_, in Feltoe, _Letters of -Dionysius of Alex._, p. 94 f. - -[116] _H.E._ v. 22. - -[117] The account in Socrates cannot be confidently regarded as strictly -accurate in some of its details. We cannot readily accept the statement -that the Saturdays at Rome were not fasting days. - -[118] _Collat._ xxi. 25. - -[119] _Liturgia Romana Vetus_ (Muratori), II. 28, 29. - -[120] _Vita S. Margaritae_, c. II. § 18. - -[121] See pp. 143 f. - -[122] The whole subject of the Lent of the Eastern Church is very -fully dealt with by Nilles in his _Kalendarium Manuale_ and by Prince -Maximilian of Saxony in his _Praelectiones de Liturgiis Orientalibus_, -1908. - -[123] See pp. 77, 80 f. - -[124] Another reading is _pro populo_. - -[125] _Paenitentiale_, II. xiv. 1 (Haddon and Stubbs, _Councils_, III. -202). - -[126] ‘In tribus quadragesimis anni et in dominica die et in feriis -quartis et in sextis feriis conjuges continere se debent.’ Lib. xlvi. c. -11: Wasserschleben, _Die Irische Kanonensammlung_ (ed. 1885), p. 187. - -[127] The Great Litany on St Mark’s day at Rome was much earlier. - -[128] See _Serm._ xix. 2; lxxx. 4. - -[129] For the reasons for his ingenious conjecture see _Christian -Worship_, E. tr. p. 223. - -[130] See Sinker’s scholarly article ‘Ember Days’ in the _Dictionary of -Christian Antiquities_, for many valuable details. - -[131] The MS. is wanting for the part before April. - -[132] Can. 8 (Labbe xi. 274). It is to be observed that in the Leofric -Missal, of much earlier date, the Ember days are noted as falling in the -first week of Lent; in the week of Pentecost; in the full week before the -autumnal equinox; and in the full week before the Nativity. - -[133] The study of the Martyrologies of Bede, Florus, Ado, and Usuard -has been recently approached in the true scientific spirit by Dom Henri -Quentin, of Solesmes. Manuscripts in the various libraries of Europe -have been examined and classified, and the sources of the entries traced -in most cases with great success. See this writer’s _Les Martyrologes -historiques du moyen age_ (1908). - -[134] _Med. Æv. Kal._ I. 397-420. - -[135] [On these terms see Ducange, _Glossarium_, s.v. _Festum_; Addis and -Arnold, _Catholic Dictionary_, art. ‘Festival.’ Edd.] - -[136] The classification of festivals in the Kalendars of Germany with -Tyrol, Holland, Denmark, and Scandinavia, as printed by Grotefend, varies -much. We find such terms as ‘Triplex’ as well as ‘Duplex’ (Breslau); -‘Duplex compositum’ (Utrecht); ‘ix Psalmorum’ (Metz); ‘Bini’ (_i.e._ -bini chori) at Salzburg; ‘Festa Prelatorum,’ ‘Festa Canonicorum,’ ‘Festa -vicariorum’ (Roskilde); ‘Summum’ and ‘semi-summum’ (Erfurt), and many -forms that are unfamiliar to English students. - -[137] For further observations on the Kalendars of the Church of England -and of Churches in communion with it see Appendix III. - -[138] See Quentin’s _Les Martyrologes historiques_, pp. 27, 28. - -[139] For details see Baillet, _Les Vies des Saints_, tom. I, in his -_Discours_, pp. xxxiii.-xxxix. - -[140] In the recently discovered _Testament of the Lord_, the word -‘Pascha’ is used for the season preceding Easter, even as ‘Pentecost’ is -used for the season of fifty days preceding Whitsunday. - -[141] _Gute Freitag_ is found occasionally in the German Church Orders of -the Reformation Period. - -[142] In Greek writers τεσσαρεσκαιδεκατῖται. [For a full discussion of -the whole question, with reference to the authorities, see V. H. Stanton, -_The Gospels as Historical Documents_, Part I., pp. 173-197. Edd.] - -[143] See Eusebius, _H.E._ v. 24, where the full context scarcely leaves -a doubt that παρεχώρησεν τὴν εὐχαριστίαν must be understood in the sense -that Anicetus yielded the place of celebrant to Polycarp. - -[144] _H.E._ v. 24. - -[145] We do not enter upon the discussion of the question whether he -actually proceeded to the length of a formal excommunication. In certain -of his letters he undoubtedly spoke of them as ἀκοινωνήτους. Euseb. -_H.E._ v. 24. - -[146] _Ibid._ - -[147] See the discussion by Bp Maclean, _Ancient Church Orders_ (in the -present series), p. 149 f. - -[148] Lib. V. c. 7. - -[149] See p. 117. - -[150] See p. 118 f. - -[151] _H.E._ VI. 22. - -[152] Lagarde, _Analecta Syriaca_, p. 89. - -[153] See Dr George Salmon’s article on ‘Hippolytus Romanus’ in Smith and -Wace’s _Dictionary of Christian Biography_. - -[154] See Ludwig Ideler, _Handbuch der mathematischen u. techn. -Chronologie_, II. 219. - -[155] See for a full treatment of the subject Ideler, II. 226-231. - -[156] _H.E._ I. 9. - -[157] In the opinion of Duchesne the controversy dealt with in A.D. -325 was between the system of Antioch, which celebrated Easter on the -Sunday next after the Jewish Pascha, and the system of Alexandria, which -insisted on Easter being always after the vernal equinox. See _Christian -Worship_, E. tr., 237. - -[158] Eusebius, _Vita Const._ III. 18: Socrates _H.E._ I. 9. - -[159] In French there is a trace of the more extended meaning in the -phrase ‘quinzaine de Pâques,’ meaning ‘Holy week and Easter week.’ In -Scotland and the north of England gifts of ‘pasch eggs’ (pronounced -‘paise eggs’), hard-boiled eggs stained with various colours, at Easter -are still not unknown. - -[160] Hefele, _Councils_, E. tr. II. 67. - -[161] For the history of the paschal controversies in the time of -Pope Leo see Bruno Krusch, _Studien zur christlich-mittelalterlichen -Chronologie. Der 84 jährige Ostercyclus und seine Quellen_ (Leipzig, -1880). - -[162] See Appendix I. - -[163] See Bruno Krusch, _Studien_, p. 32 f. - -[164] The student who desires further details of the history of the -controversies about the date of Easter, prior to the time of Dionysius -Exiguus, may consult with profit the dissertation of Adrian Baillet in -the ninth volume of his _Les Vies des Saints_ (ed. 1739). - -[165] The author died before his work was presented to the Pope, a duty -performed by his brother Antonio Lilio, who was also a physician. Now and -then we find the Gregorian Kalendar spoken of as the Lilian Kalendar. - -[166] See Seabury, _The theory and use of the Church Calendar in -measurement and distribution of time_, p. 120. Other devices of the -astronomers which would reduce the error to only one day in a thousand -centuries are noticed in the same work. - -[167] Sir Harris Nicholas, _Chronology of History_, pp. 32-34; Giry, -_Manuel de Diplomatique_, pp. 165-167. - -[168] Notices of these Menologies will be found in Kellner’s -_Heortology_, 387-393: and on both the Menology and the Menaea (in twelve -volumes, corresponding to the months from September to August) see the -Dissertation _de libris et officiis ecclesiasticis Graecorum_ appended to -Cave’s _Historia Literaria_. - -[169] Nilles’ _Kalendarium Manuale_, tom I., and Prince Maximilian’s -_Praelectiones_, pp. 122-221, may be consulted by the curious. - -[170] The great doxology corresponds substantially to _Gloria in -excelsis_; and the little doxology to _Gloria Patri_, etc. - -[171] See _Suicer’s Thesaurus_, s.v. - -[172] The 318 bishops at Nicaea in A.D. 325. - -[173] p. 84. - -[174] See Neale’s _Holy Eastern Church_, II. pp. 743, 749, 753. - -[175] See Gee and Hardy, _Documents illustrative of the history of the -Church of England_, pp. 150, 173. - -[176] See V. Staley’s _The Liturgical Year_, where the Kalendar of the -Church of England is treated with much fulness. - - - - -INDEX - -[_See also Table of Contents_, p. vii.] - - - Abyssinian Kalendar, see Kalendar - - Ado, martyrology of xvi, 93, 94 - - Advent, observance of 76 ff. - - Agnes, St, octave of 20, 71 - - Akathist, sabbath of 144 - - Alexandria, church of, its authority in settling date of Easter 121 - - All Saints (Allhallen), festival of 23, 149; - Sunday of 91, 141; - vigil of 75 - - All Souls’ Day xiii, 24 - - Ambrosian rite 77 - - _anarguroi_, see Unmercenary - - Anatolius, Paschal cycle of 115 - - Andrew, St, commemoration of 17, 19, 22, 63 f., 137; - octave of 71; - relation of Advent to festival of 79 - - Anna, St, conception of, see Mary, festivals of - - Annunciation, see Mary, festivals of - - Antipasch 141, 142 - - Antiphons, in Advent 78 f. - - Apocreos, Sunday of 84, 141, 143; - Sabbath of 144 - - _Apodosis_ 71, 135 - - Apostles, commemoration of 22, 58 ff.; - Fast of the 90 f.; - Synaxis of the Twelve 58, 139; - Seventy 70, 138, 139 - - Apostolic Canons 6, 111 - - Apostolic Constitutions 6, 111 - - _Aratschavor-atz_ 92 - - Armenians, their observance of Epiphany and Christmas 32, 38; - rules of fasting 78, 91 f.; - Kalendar of 36, 43, 147 f. - - Artziburion 92 - - Ascension, commemoration of 18, 42 f., 135, 149 - - Ascetics, Sabbath of 144 - - Ash Wednesday 82, 83 f. - - Asiatics, commemoration of the Pascha by 106 ff. - - Assumption, see Mary, festivals of - - - Baptism, of Christ, commemoration of 30, 31 n., 32, 139 f. - - Barnabas, St, commemoration of 70, 150 - - Baronius, Cardinal 103 - - Bartholomew, St, commemoration of 68 - - Basilian Menology, see Menology - - Basilidians, festival of Baptism of Christ kept by 31 - - Becket, Thomas, institution of festival of Trinity by 46; - feasts of his martyrdom and translation 150 - - Bede, martyrology of xvi, 23, 49, 62, 69, 70, 93, 94 - - Borromeo, Charles 83 - - - Candlemas, meaning of 48; - festival of, see Purification - - _caput jejunii_ 83 - - _Cara cognatio_, pagan solemnity of 61 - - Celtic churches, Paschal cycle of 122, 146 - - Charlemagne, _Capitula_ of 86 - - Christmas, see Nativity - - Circumcision, feast of 22 f., 37 ff., 135, 147 - - _claves quadragesimae, Paschae, Rogationum_ 102 - - Clavius, see Schlüssel - - _Coena Domini_ 40 - - Conception, see Mary, feasts of - - Constantine, letter of, on Paschal question 111 f., 117 ff. - - Coptic Kalendar, see Kalendar - - Corbie Kalendar 71 - - Corpus Christi, feast of xiv, 98; - octave of 72 - - Cross, Holy, adoration of 41 f.; - Sunday of Adoration of 141; - Exaltation of 22, 99, 135, 142, - (a fast in Eastern Church) 91; - Invention of 99; - Procession of 25 - - Cyprian, St, Paschal cycle attributed to 115; - commemoration of, in English Prayer Book 152 - - - Dead, Sabbath of 144 - - Decollation, see John Baptist - - _depositiones_, of martyrs and bishops 14, 16, 17 - - _dies caniculares_ 101 - - _dies profestus_ 74, 87 - - Dionysius of Alexandria, Paschal cycle of 115 - - Dionysius Exiguus, Paschal cycle of 123, 124 f. - - _dominica carnisprivii_, see Apocreos - - _dominica in albis_ 142 - - Dominical Kalendar, of Orthodox Eastern Church 140 ff. - - _Dormitio_, see Mary, feasts of - - Doxology, the great and the little 137 - - - Easter, regulations for date of 15, 111 f., 122 ff. - See also Pascha, Paschal cycle etc.; - octave of 71, 72 - - Edward, St, the Confessor, feast and translation of 99 - - Egbert, Abp, Pontifical of 69 - - Elias of Nisibis 113 - - Ember Days, meaning of term 90. - See Fasts - - English Prayer Book, see Prayer Book - - Enurchus, St 151 - - Epiphany, feast of 17, 20, 23, 30 f., 135, 139; - octave of 71, 72, 135 - - Ethiopic Kalendar, see Kalendar - - Evangelists, commemoration of 65 ff. - - - Fasts, in Advent 78; - before Easter (Lent) 79 ff.; - after Pentecost 85, 92, 147; - Rogation days 86; - of four seasons (Ember Days) 18 f., 87 ff.; - of vigils 74 f.; - of Eastern Church 90 f.; - of Nineveh 91 f., 147 - - _feria_, meaning of term 8 - - _festa chori, festa fori_ xix - - Festal Letters, see Paschal Epistles - - Festivals, rank and dignity of 98 f. - - Florus, martyrology of xvi, 93, 94 - - Friday, Christian observance of 10 f.; - fast in Advent 78; - a fast in Eastern Church 91, 140; - commemoration of Saints among East Syrians on 147 - - - Gabriel, archangel, Synaxis of 139, 140 - - Galesini, Pietro, martyrology of 103 - - gang-days 87 - - Gelasian Sacramentary, see Sacramentary - - _Gellonense_, see Martyrologies - - George, St, commemoration of 21, 23, 136, 149 - - Good Friday 41 f., 107 - - Gorman, martyrology of 95 - - Gothic Missal 65 - - Gregorian reform, see Kalendar - - Gregory the Great 77, 82 - - Gregory XIII, Pope, his scheme for a fixed Easter xviii; - appoints a commission to revive Martyrology 103; - his reform of Kalendar 127 ff. - - - Hieromartyr 138 - - Hippolytus, Paschal Tables of 111, 112 ff.; - statue of 112 - - Holy Thursday, see Ascension - - Holy Week, observance of 40 ff. - - Horologium 103 - - Hosiomartyr 138 - - Hypapante, see Purification - - - Immaculate Conception, see Mary, feasts of - - Innocent III, Pope, rules of, concerning vigils 74 f. - - Innocents, Holy, commemoration of 17, 19, 22, 33 ff. - - Irenaeus, letter of, to Victor of Rome 79, 110 - - Irish canons, collection of 85 f. - - _Isapostolos_ 138 - - - James, St, son of Zebedee, commemoration of 17, 34, 36, 64 f. - - James, St, the Lord’s brother, commemoration of 34, 36, 67. - See also Philip and James - - James and John, SS., commemoration of 16, 33 f., 65 - - January, Kalends of, observed as a fast 38 f. - - Jerome, see Martyrologies (Hieronymian) - - John Baptist, St, commemoration of 17, 18, 21, 34; - Conception of 53, 139; - Nativity of 18, 68, 135, 139, 149; - Decollation of 18, 69, 135, 139, (a fast) 91; - Synaxis of 139, 140; - East Syrian commemoration of 148; - vigil of Nativity of 75 - - John, St, the Evangelist, commemoration of 17, 19, 22, 33 f., 65, 75, - 136; - before the Latin Gate 21, 66; - Migration (or Assumption) of 34, 65, 136 - - Jude, St (Thaddaeus), commemorated in Greek Church 67 - - - Kalendar, causes of growth of xii f., 95 ff.; - antiquarian notices in 100, 102; - artificial construction of xii; - astronomical notes in 101; - influences affecting 97 f.; - marks of antiquity in 13; - value of, for study of MSS 95 f.; - Gregorian reform of 125 ff.; - Bucherian (Liberian, or Philocalian) 14, 28, 31, 38, 59, 63 n.; - Carthaginian 16, 31, 34, 38, 63 n.; - of Polemius Silvius, 16, 63 n.; - Abyssinian 148; - Armenian 147; - Coptic 148; - East Syrian 147; - of English Prayer Books 149 ff.; - Ethiopic 148; - Mozarabic 36; - of Orthodox Eastern Church 133 ff. - See also Martyrologies, Sacramentary - - Kings, the Three, Translation of 97, 100 - - Kollyba, Sabbath of 144 - - Koryphaeoi 135 - - - Lawrence, St, octave of 71; - vigil of 75 - - Lazarus, Sabbath of 135, 144 - - Lent, observance of 79 ff., 141 ff. - - Leo, St, correspondence of, on Paschal limits 120 f., 124; - Sacramentary of, see Sacramentary - - Leofric Missal 69, 97 - - Lights, Feast of (Epiphany) 30 f., 142 - - Lilio, Luigi, reformation of Kalendar by 127 - - Litanies, origin of 86 f.; - at Rome 67 - - Lord, festivals of the, xii, 27 ff. - - Lord’s Day, Christian observance of xi, 3 f., 5, 6, 7, 10, 37; - vigil preceding 73. - See also Dominical Kalendar - - Luke, St, commemoration of 17, 66 - - Lupercalia, heathen festival of 48 - - - Maccabees, commemoration of 16, 17, 25 f. - - Mamertus, bishop of Vienne, rogations appointed by 86 - - Margaret, Queen of Scotland 83 - - Mark, St, commemoration of 66 f. - - Martyrologies, use of term 93 f.; - influence on later Kalendars 94; - marks of antiquity in 13; - Bucherian (Liberian or Philocalian) 14; - Carthaginian 16 f.; - Syrian 15, 65; - _Gellonense_ 62, 70; - Hieronymian 34, 63, 65, 66, 69, 70; - modern Roman 103. - See also Ado, Bede, Florus, Usuard, and Kalendar - - Martyrs, days of, observed locally xi, 12 ff., (at cemeteries) 24; - Acts of, read in churches 17; - oblations offered for 14 - - Mary, St, the Virgin (Theotokos), feasts of xv, 47 ff., 148; - Annunciation of 21, 49 f., 57, 135, 140, 147; - Assumption (_dormitio_, Repose) of 22, 51, 57, 75, 135, - (fast before) 75, 90; - Conception of xiv f., 52 ff., 57, 98; - Immaculate Conception of 52 ff.; - Nativity of 22, 50, 51 n., 57, 135, 140; - Presentation of 51, 57, 135; - Synaxis of Theotokos 57, 139, 140. - See also Purification - - Mary Magdalene, St, commemoration of 69 f.; - the ‘myrrh-bearer’ 69; - in English Prayer Book 70, 150, 151 - - Matthew. St, commemoration of 66 - - Matthias, St, commemoration of, in English Prayer Book 150 - - Maundy Thursday (_dies mandati_), observance of 40 f.; - meaning of term 41 n. - - Maurolico, Francesco, martyrology of 103 - - Melito, Bp of Sardis, defence of Asiatic Paschal observance by 108 f. - - Menology, character of early Eastern 133; - of Constantinople 133; - Basilian 30, 133 - - Michael, St, Synaxis of 137, 139; - monthly commemoration of, by Ethiopic Church 148 - - _missa ad prohibendum ab idolis_ 39 - - Montanists, celebration of Pascha by 28 f. - - Mozarabic rite 77, 83 - - Myrrh-bearers, Sunday of 141, 142. - See also Mary Magdalene - - - _natale, dies natalis, natalitia_ 13, 15, 67 - - _natale Calicis_ 15, 40 - - _natale Petri de Cathedra_, see Peter, St - - _natalis Solis Invicti_ 30 - - Nativity, of the Lord (Christmas), feast of 15, 17, 19, 22, 27 f., 49, - 76, 135, 140, 147, 148; - origin of feast of 29 f.; - octave of 71, 72; - fast before 90; - vigil of 75 - - Nicaea, Council of, decisions of, on Paschal question 116 f.; - commemoration of the 318 fathers of 141, 143 - - - Octaves, meaning of term 70 f.; - history of 71 - - Oengus, the Culdee, martyrology of 95 - - Old Testament worthies, commemoration of xii, 134, 136, 148 - - Orthodoxy Sunday xiii, 141, 142 - - _O sapientia_ 78 f. - - - Palm Sunday (Feast of Palms) 40, 84, 135, 141 - - Parasceve 10, 11, 37, 144 f. - - Pascha, original use of term 104 ff.; - Christian commemoration of xi, 37, 104 ff.; - _dies Paschae_ 40 - - Paschal Cycles, of Hippolytus 111, 112 ff.; - of Dionysius Al. 115; - of Anatolius 115; - Roman 123; - Alexandrine 123; - of Victorius 124; - of Dionysius Exiguus 123, 124 f. - - Paschal Epistles xviii, 121 - - Paschal limits 120 f. - - Paschal question xvii, 105 ff. - - Paschal Tables, see Paschal Cycles - - Passiontide, observance of 40 ff. - - Paul, St, commemoration of 21, 33; - Conversion of 69; - Translation of 69. - See also Peter and Paul - - Pentecost, meaning of term 43 ff.; - observance of 18, 37, 43 ff., 135, 141; - octave of 71, 72; - vigil of 75 - - Peter, St, commemoration of 33; - Chains of (_ad Vincula_) 21, 25, 63; - Chair of (_Cathedra Petri_) 15, 59, 60 ff.; - Dedication of Basilica of 18, 63 - - Peter and Paul, SS., commemoration of 16, 18, 21, 34, 35, 135; - _depositio_ of 16; - origin of festival of xiii, 59 f.; - fast before 90; - octave of 71 - - Philip, the deacon 67 - - Philip, St, feast of 67, 78; - fast of 78 - - Philip and James, SS., commemoration of 21, 67, 75 - - Pliny, letter of, to Trajan 72 - - Polycarp, St, conference of, with Anicetus on Paschal question 108 - - Polycrates, letter of, on Paschal controversy 109 - - _Polyeleos_ 136 - - Pontius Pilate, commemorated by Ethiopians 148 - - Prayer Book, American 43, 153; - English (1549, 1552) 70, 101, 150, - (1559) 101, 150, - (1604) 151, - (1662) 79, 151; - Irish 153; - Latin (1560) 150; - Scottish (1637) 79, 153 - - _Preces Privatae_ (1564) 151 - - Pre-sanctified, Mass of 42 - - Presentation, of the Lord in Temple 48, 147. - See also Purification; - of St Mary, see Mary, feasts of - - Primer, of Edward VI 101 - - _Prodromos_ 138 - - _proheortia_ 43, 135 - - _Protevangelium Jacobi_ 50 n., 52 n., 53 n. - - Purification (Hypapante, Candlemas), feast of 20, 23, 47 ff., 51 n., - 57, 101, 135, 140, 149 - - - _Quadragesima, ante Pascha_ (Lent) 80 f., 85; - of St Martin 77, 85; - after Pentecost 85; - before St John Baptist 85 f. - See also Fasts - - Quartodecimans 107 - - Quinquagesima 84 - - - Rabanus Maurus, martyrology of 69, 95 - - Relics, translation of, as affecting Kalendars 97 - - Requiem masses, prohibited within certain octaves, 72 - - Rogation Days, origin of 86 f. - - Roman Breviary and Missal 63, 71 - - Roman Kalendar 52 - - - Sabbath, see Saturday - - Sacramentary, Gallican 77; - Gothic-Gallican 77; - Gelasian 20, 39, 58, 64, 66, 68; - Gregorian 20 f., 33, 39, 49, 66, 68, 69, 83; - Leonine 18 f., 42, 58, 64, 66, 68, 88 f. - - Samaria, woman of (Photina), commemorated xii, 141 - - Sarum, Breviary 32, 51, 52; - _Enchiridion_ 51 f.; - Missal 32, 51 - - Saturday (or Sabbath), Christian observance of 2, 4 ff.; - special observances of, in Greek Church 144; - Great Sabbath 6, 40, 144 - - Schlüssel, Christopher, reformation of Kalendar by 127 - - Seventy Apostles (disciples) 70, 138, 139 - - Sexagesima 84 - - _Silvia, Pilgrimage_ of xvi, 27, 40, 42, 48, 72, 73, 82 - - Simon and Jude, SS., commemoration of, 67 - - Simon Zelotes, St, commemorated in Greek Church 67 - - Station (_statio_) 11 - - Stephen, St, commemoration of 16, 17, 18 n., 22, 33, 34 - - Style, New, history of adoption of 130 ff. - - Sunday, see Lord’s Day - - _supputatio Romana_ 123 - - Synaxis, use of term in Eastern Kalendars 139 - - Syrians, East, Kalendar of 147 f. - - - Tessarakoste, use of term 80, 90 f. - - Thaddaeus, see Jude - - _thaumaturgos_ 138 - - Theodore, of Canterbury, _Paenitentiale_ of 85 - - Theodore Tyro, St, 144 - - Theometor, Theopator, 139 - - Theophany, see Epiphany - - _theophorus_ 137 - - Theotokos, see Mary, feasts of - - Thomas, St, commemoration of 67 f. - - Three hundred and eighteen, see Nicaea - - Transfiguration, commemoration of 43, 135 - - Trinity Sunday, observance of 45 f. - - Tyrinis or Tyrophagus (Sunday) 84, 141, 143 - - - Unmercenary saints 139 - - Usuard, martyrology of xvi, 49, 62, 67, 93, 94, 95 - - - Victor, Bp of Rome, attitude of, on Paschal question 109 f. - - Victorius of Aquitaine, Paschal cycle of 124 - - Vigils, origin of 72 ff.; - rules for 74 f.; - at Ember seasons 88 - - Votive masses, prohibited within certain octaves 72 - - - Wednesday, observance of 10 f.; - fast in Advent 78; - a fast in Eastern Church 91, 140 - - Week, Jewish and Christian 2; - first day of, see Lord’s Day; - Great, see Holy Week - - Weigel, Erhard, Kalendar of 131 - - - Ximenes, Cardinal 83 - - - ἀνάληψις 42 - - - μεταμόρφωσις 43 - - - παρασκευή 10 - - πάσχα ἀναστάσιμον 119 - - πάσχα σταυρώσιμον 119 - - πεντηκοστάριον 143 - - - τεσσαρακοστή 80 - - τεσσαρεσκαιδεκατῖται 107 - - τριῴδιον 143 - - -CAMBRIDGE: PRINTED BY JOHN CLAY, M.A. AT THE UNIVERSITY PRESS. - - - - - -End of Project Gutenberg's The Church Year and Kalendar, by John Dowden - -*** END OF THIS PROJECT GUTENBERG EBOOK THE CHURCH YEAR AND KALENDAR *** - -***** This file should be named 60936-0.txt or 60936-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/0/9/3/60936/ - -Produced by deaurider and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: The Church Year and Kalendar - -Author: John Dowden - -Editor: H. B. Sweet - J. H. Srawley - -Release Date: December 16, 2019 [EBook #60936] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE CHURCH YEAR AND KALENDAR *** - - - - -Produced by deaurider and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - - - - - - -</pre> - - -<p><span class="pagenum"><a name="Page_i" id="Page_i">[i]</a></span></p> - -<div class="fm"> - -<p class="titlepage">The Cambridge Handbooks of Liturgical Study</p> - -<p><span class="smcap">General Editors</span>:</p> - -<ul> -<li><span class="smcap">H. B. Sweet, D.D.</span></li> -<li><span class="smcap">J. H. Srawley, D.D.</span></li> -</ul> - -<h1>THE CHURCH YEAR AND<br /> -KALENDAR</h1> - -</div> - -<hr /> - -<p><span class="pagenum"><a name="Page_ii" id="Page_ii">[ii]</a></span></p> - -<p class="titlepage">CAMBRIDGE UNIVERSITY PRESS</p> - -<p class="center"><span class="gothic">London</span>: FETTER LANE, E.C.<br /> -C. F. CLAY, <span class="smcap">Manager</span></p> - -<div class="figcenter" style="width: 100px;"> -<img src="images/cup.jpg" width="100" height="100" alt="Logo of Cambridge University Press" /> -</div> - -<p class="center"><span class="gothic">Edinburgh</span>: 100, PRINCES STREET<br /> -<span class="gothic">Berlin</span>: A. ASHER AND CO.<br /> -<span class="gothic">Leipzig</span>: F. A. BROCKHAUS<br /> -<span class="gothic">New York</span>: G. P. PUTNAM’S SONS<br /> -<span class="gothic">Bombay and Calcutta</span>: <span class="smcap">MACMILLAN AND CO., Ltd.</span></p> - -<p class="titlepage"><i>All rights reserved</i></p> - -<hr /> - -<div class="figcenter" style="width: 375px;" id="illus1"> -<img src="images/illus1.jpg" width="375" height="700" alt="" /> -<p class="caption">Kalendar of Peterborough Psalter (March)</p> -<p class="caption">Fitzwilliam Museum, Cambridge (MS. 12). Cent. xiii.</p> -</div> - -<hr /> - -<p><span class="pagenum"><a name="Page_iii" id="Page_iii">[iii]</a></span></p> - -<p class="titlepage larger">THE CHURCH YEAR AND<br /> -KALENDAR</p> - -<p class="titlepage"><span class="smaller">BY</span><br /> -JOHN DOWDEN, D.D.,<br /> -<span class="smaller">Hon. LL.D. (Edinburgh), late Bishop of Edinburgh</span></p> - -<p class="titlepage">Cambridge:<br /> -at the University Press<br /> -1910</p> - -<p><span class="pagenum"><a name="Page_iv" id="Page_iv">[iv]</a></span></p> - -<p class="titlepage smaller"><span class="gothic">Cambridge</span>:<br /> -PRINTED BY JOHN CLAY, M.A.<br /> -AT THE UNIVERSITY PRESS</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_v" id="Page_v">[v]</a></span></p> - -<h2>NOTE BY THE EDITORS</h2> - -<p>The purpose of <i>The Cambridge Handbooks of -Liturgical Study</i> is to offer to students who -are entering upon the study of Liturgies such help -as may enable them to proceed with advantage to -the use of the larger and more technical works upon -the subject which are already at their service.</p> - -<p>The series will treat of the history and rationale -of the several rites and ceremonies which have found -a place in Christian worship, with some account of -the ancient liturgical books in which they are -contained. Attention will also be called to the importance -which liturgical forms possess as expressions -of Christian conceptions and beliefs.</p> - -<p>Each volume will provide a list or lists of the -books in which the study of its subject may be -pursued, and will contain a table of Contents and -an Index.</p> - -<p>The editors do not hold themselves responsible -for the opinions expressed in the several volumes -of the series. While offering suggestions on points -of detail, they have left each writer to treat his -subject in his own way, regard being had to the -general plan and purpose of the series.</p> - -<p class="right">H. B. S.<br /> -J. H. S.</p> - -<p><span class="pagenum"><a name="Page_vi" id="Page_vi">[vi]</a></span></p> - -<hr /> - -<p><span class="pagenum"><a name="Page_vii" id="Page_vii">[vii]</a></span></p> - -<p>[The manuscript of the present volume was sent to -the press only a few weeks before the lamented death of -the author, and therefore the work did not receive final -revision at his hands. In its original draft the manuscript -contained a somewhat fuller discussion of some of the -topics handled, <i>e.g.</i> the work of the mediaeval computists, -and such technical terms as ‘Sunday Letters,’ ‘Epacts,’ -etc., as well as a fuller treatment of the various Eastern -Kalendars. Exigencies of space, however, and the scope -of the present series, made it necessary for the author -to curtail these portions of his work, while suggesting -books in which the study of these topics may be pursued -by the student. The Editors have endeavoured, as far -as possible, to verify the references and to supplement -them, where it seemed necessary to do so. In a few -cases they have added short additional notes, enclosed -in brackets, and bearing an indication that they are the -work of the Editors.]</p> - -<hr /> - -<h2 id="CONTENTS">CONTENTS</h2> - -<table summary="Contents"> - <tr> - <td></td> - <td class="tdpg smaller">PAGE</td> - </tr> - <tr> - <td><span class="smcap">Introduction</span></td> - <td class="tdpg"><a href="#INTRODUCTION">xi</a></td> - </tr> - <tr> - <td><span class="smcap">A short Bibliography</span></td> - <td class="tdpg"><a href="#A_SHORT_BIBLIOGRAPHY">xxi</a></td> - </tr> - <tr> - <td>I. <span class="smcap">The ‘Week’ adopted from the Jews.</span> - The Lord’s Day: early notices. The - Sabbath (Saturday) perhaps not observed - by Christians before the fourth - century: varieties in the character of - its observance. The word <i>feria</i> applied - to ordinary week days: conjectures as - to its origin. Wednesdays and Fridays - observed as ‘stations,’ or days of fasting</td> - <td class="tdpg"><a href="#CHAPTER_I">1</a></td> - </tr> - <tr> - <td>II. <span class="smcap">Days of the Martyrs.</span> Local observances - at the burial places of Martyrs. Early - Kalendars: the Bucherian; the Syrian - (Arian) Kalendar; the Kalendar of - Polemius Silvius; the Carthaginian. - The Sacramentary of Leo; the Gregorian - Sacramentary. All Saints’ Day; All - Souls’ Day. The days of Martyrs the - dominant feature in early Kalendars: - the Maccabees</td> - <td class="tdpg"><a href="#CHAPTER_II">12</a></td> - </tr> - <tr> - <td><span class="pagenum"><a name="Page_viii" id="Page_viii">[viii]</a></span>III. <span class="smcap">Origins of the feasts of the Lord’s - Nativity and The Epiphany.</span> Festivals - associated with the Nativity in early - Kalendars</td> - <td class="tdpg"><a href="#CHAPTER_III">27</a></td> - </tr> - <tr> - <td>IV. <span class="smcap">Other commemorations of the Lord.</span> - The Circumcision; Passiontide, Holy - Week; mimetic character of observances. - The Ascension. The Transfiguration. - Pentecost</td> - <td class="tdpg"><a href="#CHAPTER_IV">37</a></td> - </tr> - <tr> - <td>V. <span class="smcap">Festivals of the Virgin Mary.</span> Hypapante - (the Purification), originally a - festival of the Lord. The same true of - the Annunciation. The Nativity and - the Sleep (<i>Dormitio</i>) of the Virgin. The - Presentation. The Conception. The epithet - ‘Immaculate’ prefixed to the title - in 1854. Festivals of the Theotokos in - the East</td> - <td class="tdpg"><a href="#CHAPTER_V">47</a></td> - </tr> - <tr> - <td>VI. <span class="smcap">Festivals of Apostles, Evangelists, and - other persons named in the New Testament.</span> - St Peter and St Paul. St Peter’s - Chair,—the Chair at Antioch. St Peter’s - Chains. St Andrew. St James the Great. - St John: St John before the Latin gate, a - Western festival. St Matthew. St Luke. - St Mark. St Philip and St James. St - Simon and St Jude. St Thomas. St - Bartholomew. St John the Baptist; his - Nativity, his Decollation. The Conversion - of St Paul. St Mary Magdalene. - St Barnabas. Eastern commemorations - of the Seventy disciples (<i>apostles</i>). Octaves. - Vigils</td> - <td class="tdpg"><a href="#CHAPTER_VI">58</a></td> - </tr> - <tr> - <td><span class="pagenum"><a name="Page_ix" id="Page_ix">[ix]</a></span>VII. <span class="smcap">Seasons of preparation and penitence.</span> - Advent: varieties in its observance. Lent: - its historical development; varieties as to - its commencement and its length. Other - special times of fasting: the three fasts - known in the West as <i>Quadragesima</i>. - Rogation days. The Four Seasons - (Ember Days). Fasts of Eastern - Churches</td> - <td class="tdpg"><a href="#CHAPTER_VII">76</a></td> - </tr> - <tr> - <td>VIII. <span class="smcap">Western Kalendars and Martyrologies</span>: - Bede, Florus, Ado, Usuard. Old Irish - Martyrologies. Value of Kalendars towards - ascertaining the dates and origins - of liturgical manuscripts. <i>Claves Festorum.</i> - The modern Roman Martyrology</td> - <td class="tdpg"><a href="#CHAPTER_VIII">93</a></td> - </tr> - <tr> - <td>IX. <span class="smcap">Easter and the Moveable Commemorations.</span> - Early Paschal controversies. Rule - as to the full moon after the vernal - equinox. Hippolytus and his cycle: - the so-called Cyprianic cycle; Dionysius - of Alexandria. Anatolius. The Council - of Nicaea and the Easter controversy. - Later differences between the computations - of Rome and Alexandria. Festal - (or Paschal) Letters of the Bishops of - Alexandria. <i>Supputatio Romana.</i> Victorius - of Aquitaine. Dionysius Exiguus. - The Nineteen-year Cycle. The Paschal - Limits. The Gregorian Reform. The - adoption of the New Style</td> - <td class="tdpg"><a href="#CHAPTER_IX">104</a></td> - </tr> - <tr> - <td><span class="pagenum"><a name="Page_x" id="Page_x">[x]</a></span>X. <span class="smcap">The Kalendar of the Orthodox Church - of the East.</span> The Menologies. I. Immoveable - Commemorations. The twelve - great primary festivals; the four great - secondary festivals. The middle class, - greater and lesser festivals. The minor - festivals, and subdivisions. Explanation - of terms used in the Greek Kalendar. - II. The Cycle of Sundays, or Dominical - Kalendar</td> - <td class="tdpg"><a href="#CHAPTER_X">133</a></td> - </tr> - <tr> - <td><span class="smcap">Appendix I.</span> The Paschal Question in the - Celtic Churches</td> - <td class="tdpg"><a href="#APPENDIX_I">146</a></td> - </tr> - <tr> - <td><span class="smcap">Appendix II.</span> Note on the Kalendars of the - separated Churches of the East</td> - <td class="tdpg"><a href="#APPENDIX_II">147</a></td> - </tr> - <tr> - <td><span class="smcap">Appendix III.</span> Note on the history of the Kalendar - of the Church of England - since the Reformation</td> - <td class="tdpg"><a href="#APPENDIX_III">149</a></td> - </tr> -</table> - -<h3>PLATES</h3> - -<table summary="List of plates"> - <tr> - <td>1.</td> - <td><span class="smcap">Kalendar of the Peterborough Psalter</span></td> - <td class="tdpg"><a href="#illus1"><i>to face Title</i></a></td> - </tr> - <tr> - <td>2.</td> - <td><span class="smcap">The Syriac Martyrology</span></td> - <td class="tdpg"><a href="#illus2">” <i>p. 15</i></a></td> - </tr> - <tr> - <td>3.</td> - <td><span class="smcap">Kalendar of the Worcester Book</span></td> - <td class="tdpg"><a href="#illus3">” <i>p. 93</i></a></td> - </tr> - <tr> - <td>4.</td> - <td><span class="smcap">Kalendar of the Durham Psalter</span></td> - <td class="tdpg"><a href="#illus4">” <i>p. 99</i></a></td> - </tr> -</table> - -<hr /> - -<p><span class="pagenum"><a name="Page_xi" id="Page_xi">[xi]</a></span></p> - -<h2 id="INTRODUCTION">INTRODUCTION</h2> - -<p>The Church’s Year, as it has been known for many -centuries throughout Christendom, is characterised, -first, by the weekly festival of the Lord’s Day (a -feature which dates from the dawn of the Church’s -life and the age of the Apostles) and, secondly, by -the annual recurrence of fasts and festivals, of certain -days and certain seasons of religious observance. -These latter emerged, and came to find places in the -Kalendar at various periods.</p> - -<p>In order of time the season of the Pascha, the -commemoration of the death, and, subsequently, of -the resurrection of the Saviour, is the first of the -annual observances to appear in history. Again, at -an early date local commemorations of the deaths of -victims of the great persecutions under the pagan -Emperors were observed yearly. And some of these -(notably those who suffered at Rome) gradually gained -positions in the Church’s Year in regions remote from -the places of their origin. Speaking generally, little -as it might be thought probable beforehand, it is -a fact that martyrs of local celebrity emerge in the -history of the Kalendar at an earlier date than any<span class="pagenum"><a name="Page_xii" id="Page_xii">[xii]</a></span> -but the most eminent of the Apostles (who were -also martyrs), and earlier than some of the festivals -of the Lord Himself. The Kalendar had its origin -in the historical events of the martyrdoms.</p> - -<p>So far the growth of the Kalendar was the outcome -of natural and spontaneous feeling. But at a -later time we have manifest indications of artificial -constructiveness, the laboured studies of the cloister, -and the work of professional martyrologists and -Kalendar-makers. To take, for the purpose of -illustration, an extreme case, it is obvious that the -assignment of days in the Kalendar of the Eastern -Church to Trophimus, Sosipater and Erastus, Philemon -and Archippus, Onesimus, Agabus, Rufus, Asyncretus, -Phlegon, Hermas, the woman of Samaria -(to whom the name Photina was given), and other -persons whose names occur in the New Testament, -is the outcome of deliberate and elaborate constructiveness. -The same is true of the days of Old Testament -Patriarchs and Prophets, once, in a measure, a feature -of Western, as they are still of Eastern Kalendars. -But even all the festivals of our Lord, save the Pascha, -though doubtless suggested by a spontaneous feeling -of reverence, could be assigned to particular days of -the year only after some processes of investigation -and inference, or of conjecture. Whether the birthday -of the Founder of the Christian religion should -be placed on January 6 or on December 25 was a -matter of debate and argument. Commentators on -the history of the Gospels, the conjectures of interpreters -of Old Testament prophecy, and such information<span class="pagenum"><a name="Page_xiii" id="Page_xiii">[xiii]</a></span> -as might be fancied to be derivable from ancient -annals, had of necessity to be considered. The -assignment of the feast of the Nativity to a particular -day was a product of the reflective and constructive -spirit.</p> - -<p>It is not absolutely impossible that ancient -tradition, if not actual record, may be the source -of June 29 being assigned for the martyrdom of -St Peter and St Paul; but a more probable origin of -the date is that it marks the translation of relics. -Certainly the days of most of the Apostles (considered -as the days of their martyrdoms) have little or no -support from sources that have any claim to be -regarded as historical. They find their places but -gradually, and, it would seem, as the result of a -resolve that none of them should be forgotten.</p> - -<p>Commemorations which mark the definition of a -dogma, or which originated in the special emphasis -given at some particular epoch to certain aspects of -popular belief and sentiment, have all appeared at -times well within the ken of the historical student. -Thus, ‘Orthodoxy Sunday’ (the first Sunday in Lent) -in the Kalendar of the Greek Church is but little -concerned with the controversies on the right faith -which occupied the great Councils of the fourth and -fifth centuries. It commemorates the triumph of the -party that secured the use of images over the -iconoclasts; this was the ‘orthodoxy’ which was -chiefly celebrated; and we can fix the date of the -establishment of the festival as <span class="smcapuc">A.D.</span> 842. Again, the -commemoration of All Souls in the West was the<span class="pagenum"><a name="Page_xiv" id="Page_xiv">[xiv]</a></span> -outcome of a growing sense of the need of prayers -and masses on behalf of the faithful departed. The -ninth century shows traces of the observance of some -such day; but it was not till the close of the tenth -century, under the special impetus supplied by the -reported visions of a pilgrim from Jerusalem, who -declared that he had seen the tortures of the souls -suffering purgatorial fire, that the observance made -headway. We then find Nov. 2 assigned for the -festival, which came to be gradually and slowly -adopted. The feast of Corpus Christi, which now -figures so largely in the popular devotions of several -countries of Europe, and is marked as a ‘double of -the first class’ in the service-books of the Church of -Rome, emerges for the first time in the thirteenth -century, and was not formally enjoined till the -fourteenth. The feast of the Conception of St Mary -the Virgin seems to have originated in the East, and -to have been simply a historical commemoration, even -as the Greeks commemorate the conception of St John -the Baptist. The Eastern tradition represents Anna -as barren and well stricken in years, when, in answer -to her prayers and those of Joachim her spouse, God -revealed to them by an angel that they should have a -child. This conception was according to the Greek -Menology ‘contrary to the laws of nature,’ like that -of the Baptist. In the West the festival of the -Conception appears at the end of the eleventh or -beginning of the twelfth century. The controversies -as to its doctrinal significance form part of the history -of dogma, and are full of instruction: but they cannot<span class="pagenum"><a name="Page_xv" id="Page_xv">[xv]</a></span> -be considered here. Up to the year 1854 the name -of the festival in the Kalendars of the authorised -service-books of the Roman Church was simply -<i>Conceptio B. Mariae Virginis</i>. It was as recently as -Dec. 8, 1854, by an ordinance of Pope Pius IX, that -the name was changed into <i>Immaculata Conceptio -B. Mariae Virginis</i>. It will thus be seen how -changes in the Kalendar illustrate the changes and -accretions of dogma, facts which are further exhibited -by the changes in the rank and dignity of festivals of -this kind, at first only tolerated perhaps, and of local -usage, but eventually enjoined as of universal -obligation, and elevated in the order and grade of -festal classification. Again, the considerable number -of festivals of the Greek and Russian Churches -connected with relics and wonder-working <i>icons</i> throws -a light on the intellectual standpoint and the current -beliefs in these ancient branches of the Catholic -Church.</p> - -<p>Not less instructive in exhibiting the extraordinary -growth in the <i>cultus</i> of the Blessed Virgin in the -West are the inferences which may be gathered from -a knowledge of the fact that no festival of the Virgin -was celebrated in the Church of Rome before the -seventh century, when we compare the crowd of festivals, -major and minor, devoted to the Virgin in the -Roman Kalendar of to-day. But considerations of this -kind are only incidentally touched on in the following -pages; and they are referred to here simply with a -view to show that the study of the Kalendar is not an -enquiry interesting merely to dry-as-dust antiquaries,<span class="pagenum"><a name="Page_xvi" id="Page_xvi">[xvi]</a></span> -but one which is intimately connected with the study -of the history of belief, and is inwoven with far-reaching -issues.</p> - -<p>In the enquiry into the origins of ecclesiastical -observances the discovery within recent years of early -documents, hitherto unknown in modern days, enforces -the obvious thought that our conceptions on -such subjects must be liable to re-adjustment from -time to time in the light of new evidence. Until the -day comes, if it ever comes, when it can be said with -truth that the materials supplied by the early -manuscripts of the East and West have been exhausted, -there can be no finality. The document -discovered some ten or twelve years ago, in which a -lady from Gaul or Spain, who had gone on pilgrimage -to the East, records her impressions of religious -observances which she had witnessed at Jerusalem -towards the close of the fourth century, has furnished -some important light on the subject before us, as -well as on the history of ceremonial. In the following -pages this document is referred to as the <i>Pilgrimage -of Silvia</i> (‘Peregrinatio Silviae’), without prejudice -to the question relating to the true name of the -writer. The period when the work was written is the -important question for our purposes; and those who -are most competent to express an opinion consider -that it belongs to the time of Theodosius the Great, -and to a date between the years 383 and 394.</p> - -<p>The influence of the early mediaeval martyrologists, -Bede, Florus, Ado, and Usuard, upon the mediaeval -Kalendars, is unquestionable; but the relations of<span class="pagenum"><a name="Page_xvii" id="Page_xvii">[xvii]</a></span> -their works to one another, the variations of the -different recensions and the sources from which they -were drawn, are still subjects of investigation. In -addition to the brief notices of the martyrologists -which will be found in the following pages, the -enquirer who desires further information should not -fail to study with care the recent treatise of Dom -Henri Quentin, of Solesmes, <i>Les Martyrologes -historiques</i>.</p> - -<p>Of necessity a general outline sketch of the -formation of the Kalendar is all that can be attempted -in the following pages. Local Kalendars, more -especially, for most of our readers, those of the -service-books of England, Scotland, and Ireland, -present many interesting and attractive features; -but it has been impossible to deal with them in an -adequate manner. Some space has, however, been -devoted to the consideration of the Kalendar and -Ecclesiastical Year of the Orthodox Church of the East, -including the peculiar arrangement of the grouping of -Sundays; and brief notices are given of the fasts and -festivals of some of the separated Churches of the East.</p> - -<p>The questions concerning the determination of -Easter will form the main trial of the patience of the -student.</p> - -<p>The early controversies on the Paschal question -are not free from obscurity; and the interests attaching -to the construction of the various systems of cycles, -intended to form a perpetual table for the unerring -determination of the date of Easter, are mainly the -interests which are awakened by the history of human<span class="pagenum"><a name="Page_xviii" id="Page_xviii">[xviii]</a></span> -ingenuity grappling more or less successfully with -a problem which called for astronomical knowledge -and mathematical skill. Religious interests are not -touched even remotely. Profound as are the thoughts -and emotions which cluster around the commemoration -of the Lord’s Resurrection, they are quite independent -of any considerations connected with the age of the -moon and the date of the vernal equinox. The -scheme for a time seriously entertained by Gregory -XIII of making the celebration of Easter to fall on a -fixed Sunday, the same in every year, has much to -commend it. Had it been adopted we should, at all -events, have been spared many practical inconveniences, -and the ecclesiastical computists would -have been saved a vast amount of labour. But we -must take things as they are.</p> - -<p>If anyone contends that the safest ‘Rule for -finding Easter’ is ‘Buy a penny almanack,’ I give in -a ready assent. It has in principle high ecclesiastical -precedent; for it was exactly the same reasonable -plan of accepting the determinations of those whom -one has good reason to think competent authorities, -which in ancient times made the Christian world -await the pronouncements as to the date of Easter -which came year by year from the Patriarchs of -Alexandria in their Paschal Epistles: while for the -date of Easter in any particular year in the distant -past, or in the future, there are few who will not -prefer the Tables supplied in such works as <i>L’Art de -vérifier les Dates</i>, or Mas Latrie’s <i>Trésor de Chronologie</i>, -to any calculations of their own, based on the Golden<span class="pagenum"><a name="Page_xix" id="Page_xix">[xix]</a></span> -Numbers and Sunday Letters<a name="FNanchor_1" id="FNanchor_1"></a><a href="#Footnote_1" class="fnanchor">[1]</a>. In the present -volume the limits of space forbid any detailed discussion -of the principles involved and the methods -employed in the determination of Easter by the -computists both ancient and modern. A brief -historical sketch of the successive reforms of the -Kalendar is all that has been found possible. Those -who seek for fuller information can resort to the -treatises mentioned above or in the course of the -volume. The chapter on Easter has for convenience -been placed near the conclusion of this volume.</p> - -<p>In dealing with both Eastern and Western Kalendars -the student will bear in mind that only comparatively -few of the festivals affected the life of the great -body of the faithful. A very large number of festivals -were marked in the services of the Church by certain -liturgical changes or additions. Many of them had -their special <i>propria</i>; others were grouped in classes; -and each class had its own special liturgical features. -Only comparatively few made themselves felt outside -the walls of the churches. Some of them carried a -cessation from servile labour, or caused the closing of -the law courts, or, as chiefly in the Greek Church, -mitigated in various degrees (according to the dignity -of the festival) the rigour of fasting. The distinction -between <i>festa chori</i> and <i>festa fori</i> is always worthy of -observation. A relic of the distinction is preserved<span class="pagenum"><a name="Page_xx" id="Page_xx">[xx]</a></span> -in an expression of common currency in France, when -one speaks of a person as of insignificant importance, -<i>C’est un saint qu’on ne chôme pas</i>.</p> - -<p>Although the general scope of the following pages -is wide in intention, the origins of the Kalendar and -the rise of the principal seasons and days of observance -have chiefly attracted the interest of the writer. -Later developments are not wholly neglected, but -they occupy a subordinate place.</p> - -<p>The enactments of civil legislation under the -Christian Emperors and other rulers, in respect to -the observance of Sunday and other Christian holy -days, is an interesting field of study; but it has been -impossible to enter upon it here in view of the limits -of space at our disposal.</p> - -<p>The study of Kalendars brings one into constant -contact with hagiology, the acts of martyrs, and the -lives of saints. It would however have been obviously -vain to deal seriously in the present volume with so -vast a subject, even in broadest outline.</p> - -<p>A short Bibliography of some important or -serviceable works dealing with various branches of the -subject before us is prefixed.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_xxi" id="Page_xxi">[xxi]</a></span></p> - -<h2 id="A_SHORT_BIBLIOGRAPHY">A SHORT BIBLIOGRAPHY</h2> - -<div class="bibliography"> - -<p><span class="smcap">Achelis, H.</span> <i>Die Martyrologien, ihre Geschichte und ihr -Werth.</i> (Berlin, 1900.)</p> - -<p>ACTA SANCTORVM. [Of the Bollandists. This vast -collection, of which the first volume appeared in 1643, -had attained by the middle of the nineteenth century, -after various interruptions in the labours of the -compilers, to 55 volumes, folio, and the work is still -in process, having now reached the early days of -November. Various Kalendars and Martyrologies -have been printed in the work. The Martyrology of -Venerable Bede, with the additions of Florus and -others, will be found in the second volume for March; -the metrical Ephemerides of the Greeks and Russians -in the first volume for May; Usuard’s Martyrology -in the sixth and seventh volumes for June, and also -an abbreviated form of the Hieronymian. The second -volume for November contains the Syriac Martyrology -of Dr Wright edited afresh by R. Graffin with a -translation into Greek by Duchesne. The same -volume contains the Hieronymian Martyrology edited -by De Rossi and Duchesne.]</p> - -<p><span class="smcap">Assemanus, Josephus Simon.</span> <i>Kalendaria Ecclesiae -Universae, in quibus tum ex vetustis marmoribus, tum -ex codicibus, tabulis, parietinis, pictis, scriptis scalptisve -Sanctorum nomina, imagines, et festi per annum dies -Ecclesiarum Orientis et Occidentis, praemissis uniuscujusque<span class="pagenum"><a name="Page_xxii" id="Page_xxii">[xxii]</a></span> -Ecclesiae originibus, recensentur, describuntur, -notisque illustrantur.</i> 4to, 6 tom. Romae, 1755. The -title raises hopes which are not verified. [This work -of the learned Syrian, who for his services to sacred -erudition was made Prefect of the Library of the -Vatican, was planned on a colossal scale, but it was -never completed, and indeed we may truly say only -begun. The six volumes which alone remain are -wholly concerned with the Slavonic Church. The -first four volumes, together with a large part of the -fifth, are devoted mainly to the history of Slavonic -Christianity. The concluding part of the fifth and -the whole of the sixth volume deal with a Russian -Kalendar, commencing the year, as in the Greek -Church, with 1 September. This is treated very -fully, but the work ends here.]</p> - -<p><span class="smcap">Baillet, Adrien.</span> <i>Les Vies des Saints.</i> 2nd Ed. 10 vols. -4to. 1739. [The ninth volume on the moveable -feasts abounds in valuable information; and, generally, -this work may be consulted on the history of -the festivals with much profit.]</p> - -<p><span class="smcap">Bingham, Joseph.</span> <i>Origines Ecclesiasticae, or the Antiquities -of the Christian Church</i>, etc. [Of the numerous editions -of this important work, which has been by no means -superseded, the most serviceable is the edition to be -found in Bingham’s <i>Works</i>, 9 vols. 8vo. (1840) ‘with -the quotations at length in the original languages.’ -The editor is J. R. Pitman. Volume 7 contains most -of what is pertinent to the antiquities of the feasts -and fasts of the early Church.]</p> - -<p><span class="smcap">Binterim, A. J.</span> <i>Die vorzüglichsten Denkwürdigkeiten der -Christ-Kathol. Kirche.</i> Vol. <span class="smcapuc">V.</span> (Mainz, 1829.)</p> - -<p><span class="smcap">Cabrol, Fernand.</span> <i>Dictionnaire d’archéologie chrétienne -et de liturgie.</i> Paris, 1907 (in process of publication).</p> - -<p><span class="pagenum"><a name="Page_xxiii" id="Page_xxiii">[xxiii]</a></span></p> - -<p><span class="smcap">D’Achery, Lucas.</span> <i>Spicilegium.</i> Tom. <span class="smcapuc">II.</span> fol. Paris, -1723. [This contains the Hieronymian Martyrology; -the metrical Martyrology attributed to Bede; the -Martyrology known as <i>Gellonense</i> (from the monastery -at Gellone, on the borders of the diocese of Lodève in -the province of Narbonne), assigned to about <span class="smcapuc">A.D.</span> -804; the metrical Martyrology of Wandalbert the -deacon, of the diocese of Trèves, about <span class="smcapuc">A.D.</span> 850; and -an old Kalendar (<span class="smcapuc">A.D.</span> 826) from a manuscript of -Corbie.]</p> - -<p><span class="smcap">Duchesne, L.</span> <i>Origines du Culte chrétien.</i> 3rd Ed. 8vo. -Paris, 1902. [There is an English translation by -M. L. McClure, London (S.P.C.K.), 1903. The merits -of Duchesne are so generally recognised that it is -unnecessary to speak of them here.]</p> - -<p><span class="smcap">Grotefend, H.</span> <i>Zeitrechnung des deutschen Mittelalters und -der Neuzeit.</i> 4to. 2 vols. Hanover, 1891, 1892-8. [Besides -exhibiting in full a large collection of Kalendars -of Dioceses and Monastic Orders, not only of Germany, -but also of Denmark, Scandinavia, and Switzerland, -this work contains an index of Saints marking their -days in various Kalendars, including certain Kalendars -of England. There is also a Glossary, explaining both -technical terms and the words of popular speech and -folk-lore in connexion with days and seasons.]</p> - -<p><span class="smcap">Hampson, R. T.</span> <i>Medii Ævi Kalendarium, or dates, -charters, and customs of the middle ages, with -Kalendars from the tenth to the fifteenth century; and -an alphabetical digest of obsolete names of days: forming -a Glossary of the dates of the middle ages, with -Tables and other aids for ascertaining dates.</i> 8vo. -2 vols. London, 1841. [The first volume is mainly -occupied with ‘popular customs and superstitions’; -but it also contains reprints of various Anglo-Saxon<span class="pagenum"><a name="Page_xxiv" id="Page_xxiv">[xxiv]</a></span> -and early English Kalendars. The second volume is -given over wholly to a useful, though occasionally -somewhat uncritical glossary.]</p> - -<p><span class="smcap">Hospinian, Rudolph.</span> <i>Festa Christianorum, hoc est, De -origine, progressu, ceremoniis et ritibus festorum dierum -Christianorum Liber unus</i> (folio). Tiguri, 1593. [This -is a work of considerable learning for its day, written -from the standpoint of a Swiss Protestant. A second -edition, in which replies are made to the criticisms of -Cardinal Bellarmine and Gretser, appeared, also at -Zurich, and in folio, in 1612.]</p> - -<p><span class="smcap">Ideler, Ludwig.</span> <i>Handbuch der mathematischen und -technischen Chronologie.</i> 8vo. 2 vols. Berlin, 1825-26. -[Ideler was Royal Astronomer and Professor in -the University of Berlin. His discussion of the Easter -cycles cannot be dispensed with. This and his -account of the computation of time in the Christian -Church will be found in Vol. 2 (pp. 175-470). The -Gregorian reform is well dealt with.]</p> - -<p><span class="smcap">Kellner, K. A. Heinrich.</span> <i>Heortology: a history of the -Christian Festivals from their origin to the present day.</i> -Translated from the second German edition. 8vo. -London, 1908. [Dr Kellner is Professor of Catholic -Theology in the University of Bonn. An interesting -and useful volume, though occasionally exhibiting, as -is not unnatural, marked ecclesiastical predilections. -It contains prefixed a useful bibliography.]</p> - -<p><span class="smcap">Lietzmann, H.</span> <i>Die drei ältesten Martyrologien.</i> E. tr. 8vo. -Cambridge, 1904. [This little pamphlet of 16 pages -exhibits conveniently the texts of (1) what is variously -known as the Bucherian, or Liberian, or Philocalian -Martyrology, (2) The Martyrology of Carthage, and -(3) Wright’s Syrian Martyrology.]</p> - -<p><span class="smcap">Maclean, Arthur John</span> (Bishop of Moray). The article<span class="pagenum"><a name="Page_xxv" id="Page_xxv">[xxv]</a></span> -‘Calendar, the Christian’ in Hastings’ <i>Dictionary of -Christ and the Gospels</i> [admirable, generally, for the -early period.]</p> - -<p><span class="smcap">Maclean, Arthur John</span> (Bishop of Moray). <i>East Syrian -Daily Offices.</i> London, 8vo., 1894. [An appendix -deals with the Kalendar of the modern Nestorians -(Assyrian Christians).]</p> - -<p><span class="smcap">Neale, John Mason.</span> <i>A History of the Holy Eastern -Church. General Introduction.</i> London, 8vo., 1850. -[Vol. <span class="smcapuc">II.</span> gives information at considerable length on -the Kalendars of the Byzantine, Russian, Armenian, -and Ethiopic Churches.]</p> - -<p><span class="smcap">Nilles, Nicolaus.</span> <i>Kalendarium Manuale utriusque -Ecclesiae Orientalis et Occidentalis, academiis clericorum -accommodatum.</i> 2 tom. 8vo. Oeniponte, 1896, -1897. [N. Nilles, S.J., Professor in the University of -Innsbruck, deals mainly in these volumes with the -ecclesiastical year in Eastern Churches.]</p> - -<p><span class="smcap">Quentin, Henri.</span> <i>Les Martyrologes historiques du moyen -age, étude sur la formation du Martyrologe romain.</i> -8vo. Paris, 1907.</p> - -<p><span class="smcap">Saxony, Maximilian, Prince of.</span> <i>Praelectiones de -Liturgiis Orientalibus.</i> Tom. <span class="smcapuc">I.</span> 8vo. Friburgi Brisgoviae, -1908. [This volume is mainly concerned with -the Kalendars and Liturgical Year of the Greek and -Slavonic Churches. It is lucid and interesting.]</p> - -<p><span class="smcap">Seabury, Samuel</span>, D.D. <i>The Theory and Use of the -Church Calendar in the measurement and distribution -of Time; being an account of the origin and use of the -Calendar; of its reformation from the Old to the New -Style; and of its adaptation to the use of the English -Church by the British Parliament under George II.</i> -8vo. New York, 1872. [Excellent on the restricted -subject with which it deals. It does not deal with<span class="pagenum"><a name="Page_xxvi" id="Page_xxvi">[xxvi]</a></span> -Christian Festivals beyond the question of the determination -of Easter, but is largely concerned with -matters of technical chronology, the ancient cycles, -golden numbers, epacts, etc.]</p> - -<p><span class="smcap">Smith, William, and Cheetham, Samuel.</span> <i>A Dictionary -of Christian Antiquities.</i> 2 vols. London, 1875, 1880. -[The articles contributed by various scholars, as was -inevitable, vary much in merit. Those on the festivals -by the Rev. Robert Sinker are particularly valuable. -This work is cited in the following pages as <i>D. C. A.</i>]</p> - -<p><span class="smcap">Wordsworth, John</span>, Bishop of Salisbury. <i>The Ministry -of Grace.</i> London, 8vo., 1901. [This learned work, -under a not very illuminative title, discusses, <i>inter -alia</i>, with a thorough knowledge of the best and most -recent literature of the subject, the development of the -Church’s fasts and festivals. It stands pre-eminent -among English works dealing with the subject.]</p> - -<p>[<span class="smcap">Gasquet, Abbot, and Bishop, Edmund.</span> <i>The Bosworth -Psalter.</i> London, 1908. Contains valuable information -about some Mediaeval Kalendars, with discussions -of them. Edd.]</p> - -</div> - -<hr /> - -<p><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span></p> - -<h2 id="CHAPTER_I">CHAPTER I<br /> -<span class="smaller">THE WEEK</span></h2> - -<p>The Church of Christ, founded in Judaea by Him -who, after the flesh, was of the family of David, and -advanced and guided in its earlier years by leaders -of Jewish descent, could not fail to bear traces of -its Hebrew origin. The attitude and trend of minds -that had been long familiar with the religious polity -of the Hebrews, and with the worship of the Temple -and the Synagogue, showed themselves in the institutions -and worship of the early Church. This truth -is observable to some extent in the Church’s polity -and scheme of government, and even more clearly in -the methods and forms of its liturgical worship. It -is not then to be wondered at that the same influences -were at work in the ordering of the times and seasons, -the fasts and festivals, of the Church’s year.</p> - -<h3><i>The Week and the Lord’s Day.</i></h3> - -<p>Most potent in affecting the whole daily life of -Christendom in all ages was the passing on from -Judaism of the Week of seven days. Inwoven, as it -is, with the history of our lives, and taken very much<span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span> -as matter of course, as if it were something like a -law of nature, the dominating influence and far -reaching effects of this seven-day division of time are -seldom fully realised.</p> - -<p>The Week, known in the Roman world at the -time of our Lord only in connexion with the obscure -speculations of Eastern astrology, or as a feature, in -its Sabbath, of the lives of the widely-spread Jewish -settlers in the great cities of the Empire, had been -from remote times accepted among various oriental -peoples. It would be outside our province to enquire -into its origin, though much can be said in favour of -the view that it took its rise out of a rough division -into four of the lunar month. But, so far as Christianity -is concerned, it is enough to know that it was -beyond all doubt taken over from the religion of the -Hebrews.</p> - -<p>It is not improbable that at the outset some of the -Christian converts from Judaism may have continued -to observe the Jewish Sabbath, the seventh or last -day of the week: and that attempts were made to -fasten its obligations upon Gentile converts is evident -from St Paul’s Epistle to the Colossians (ii. 16). -But it is certain that at an early date among Christians -the first day of the week was marked by special -religious observances. The testimony of the Acts of -the Apostles and the Epistles of St Paul shows us -the first day of the week as a time for the assembling -of Christians for instruction and for worship, when -‘the breaking of bread’ formed part of the service, -and when offerings for charitable and religious purposes<span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span> -might be laid up in store<a name="FNanchor_2" id="FNanchor_2"></a><a href="#Footnote_2" class="fnanchor">[2]</a>. The name ‘the -Lord’s day,’ applied to the first day of the week, may -probably be traced to New Testament times. The -occurrence of the expression in the Revelation of -St John (i. 10) has been commonly regarded as a -testimony to this application<a name="FNanchor_3" id="FNanchor_3"></a><a href="#Footnote_3" class="fnanchor">[3]</a>.</p> - -<p>In the <i>Epistle of Barnabas</i> (tentatively assigned -by Bishop Lightfoot to between <span class="smcapuc">A.D.</span> 70 and 79, and -by others to about <span class="smcapuc">A.D.</span> 130-131) we find the passage -(c. 15), ‘We keep the eighth day for rejoicing, in the -which also Jesus rose from the dead.’ The date of -the <i>Teaching of the Apostles</i> is still reckoned by -some scholars as <i>sub judice</i>. But, if it is rightly -assigned to the first century, its testimony may be -cited here. In it is the following passage:—‘On -the Lord’s own day (κατὰ κυριακὴν δὲ Κυρίον) gather -yourselves together and break bread, and give thanks, -first confessing your transgressions, that your sacrifice -may be pure’ (c. 14).</p> - -<p>The next evidence, in point of time, is a passage -in the <i>Epistle of Ignatius to the Magnesians</i> (cc. 8, 9, -10), in which the writer dissuades those to whom he -wrote from observing sabbaths (μηκέτι σαββατίζοντες) -and urges them to live ‘according to the Lord’s day -(κατὰ κυριακὴν) on which our life also rose through<span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span> -Him.’ It is impossible to suppose that in early times -the Lord’s day was held to be a day of rest. The -work of the servant and labouring class had to be -done; and it has been reasonably conjectured that -the assemblies of Christians before dawn were to meet -the necessities of the situation. Lastly, the passage -from the <i>Apology</i> of Justin Martyr (<i>Ap.</i> i. 67) is too -well known to be cited in full. He describes to the -Emperor the character and procedure of the Christian -assemblies on ‘the day of the sun,’ which we know from -other sources to have been the first day of the week. -Writings of the Apostles or of the Prophets were -read: the President of the assembly instructed and -exhorted: bread, and wine and water were consecrated -and distributed to those present and sent by the -Deacons to the absent: alms were collected and -deposited with the President for the relief of widows -and orphans, the sick and the poor, prisoners and -strangers. Later than Justin we need not go, as the -evidence from all quarters pours in abundantly to -establish the universal observance of ‘the first day of -the week,’ ‘Sunday,’ ‘the Lord’s day,’ as a day for -worship and religious instruction<a name="FNanchor_4" id="FNanchor_4"></a><a href="#Footnote_4" class="fnanchor">[4]</a>.</p> - -<h3><i>The Sabbath (Saturday).</i></h3> - -<p>Lack of positive evidence prevents us from speaking -with any certainty as to whether there was among<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span> -Christians any recognised and approved observance -of Saturday (the Sabbath) in the first, second and -third centuries. There is no hint of such observance -in early Christian literature; and there are passages -which rather go to discountenance the notion<a name="FNanchor_5" id="FNanchor_5"></a><a href="#Footnote_5" class="fnanchor">[5]</a>.</p> - -<p>Duchesne, whose opinion deservedly carries much -weight, comes to the conclusion that the observance -of Saturday in the fourth century was not a survival -of an attempt of primitive times to effect a conciliation -between Jewish and Christian practices, but an institution -of comparatively late date<a name="FNanchor_6" id="FNanchor_6"></a><a href="#Footnote_6" class="fnanchor">[6]</a>. Certainly one -cannot speak confidently of the existence of Saturday -as a day of religious observance among Christians -before the fourth century.</p> - -<p>Epiphanius<a name="FNanchor_7" id="FNanchor_7"></a><a href="#Footnote_7" class="fnanchor">[7]</a>, in the second half of the fourth -century, speaks of synaxes being held <i>in some places</i> -on the Sabbath; from which it may probably be -inferred that it was not so in his time in Cyprus.</p> - -<p>In the Canons of the Council of Laodicea (which -can hardly be placed earlier than about the middle of -the fourth century, and is probably later) we find it -enjoined that ‘on the Sabbath the Gospels with other -Scriptures shall be read’ (16); that ‘in Lent bread -ought not to be offered, save only on the Sabbath -and the Lord’s day’ (49); and that ‘in Lent the -feasts of martyrs should not be kept, but that a -commemoration of the holy martyrs should be made -on Sabbaths and Lord’s days’ (50). Yet it was<span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span> -forbidden ‘to Judaize and be idle on the Sabbath,’ -while, ‘if they can,’ Christians are directed to rest -on the Lord’s day. The <i>Apostolic Constitutions</i> go -further; and, under the names of St Peter and St -Paul, it is enjoined that servants should work only -five days in the week, and be free from labour on the -Sabbath and the Lord’s day ‘with a view to the -teaching of godliness’ (viii. 33). Uncertain as are -the date and origin of the <i>Constitutions</i> they may be -regarded as in some measure reflecting the general -sentiment in the East in the fifth, or possibly the -close of the fourth century<a name="FNanchor_8" id="FNanchor_8"></a><a href="#Footnote_8" class="fnanchor">[8]</a>. From these testimonies -it appears that the Sabbath was a day of special -religious observance, and that in the East it partook -of a festal character. Falling in with this way -of regarding Saturday we find Canon 64 of the -so-called <i>Apostolic Canons</i> (of uncertain date, but -possibly early in the fifth century<a name="FNanchor_9" id="FNanchor_9"></a><a href="#Footnote_9" class="fnanchor">[9]</a>) declaring, ‘If -any cleric be found fasting on the Lord’s day, or -on the Sabbath, except one only [that is, doubtless -“the Great Sabbath,” or Easter Eve], let him be -deprived, and, if he be a layman, let him be segregated<a name="FNanchor_10" id="FNanchor_10"></a><a href="#Footnote_10" class="fnanchor">[10]</a>.’ -The <i>Apostolic Constitutions</i> emphasise the -position of the Sabbath by the exhortation that -Christians should ‘gather together especially on the -Sabbath, and on the Lord’s day, the day of the -Resurrection’ (ii. 59); and again, ‘Keep the Sabbath<span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span> -and the Lord’s day as feasts, for the one is the -commemoration of the Creation, the other of the -Resurrection’ (vii. 23³). We find also that one of -the canons of Laodicea referred to above is in substance -re-enacted at a much later date by the Council -in Trullo (<span class="smcapuc">A.D.</span> 692) in this form, that except on -the Sabbath, the Lord’s day, and the Feast of the -Annunciation, the Liturgy of the Pre-sanctified should -be said on all days in Lent (c. 52).</p> - -<p>In the city of Alexandria in the time of the -historian Socrates the Eucharist was not celebrated -on Saturday; but other parts of Egypt followed the -general practice of the East. Socrates says that -Rome agreed with Alexandria in this respect<a name="FNanchor_11" id="FNanchor_11"></a><a href="#Footnote_11" class="fnanchor">[11]</a>.</p> - -<p>It is certain that very commonly, though not -universally, in the East the Sabbath was regarded -as possessing the features of a weekly festival (with -a eucharistic celebration) second in importance only -to the Lord’s day. And Gregory of Nyssa says, ‘If -thou hast despised the Sabbath, with what face wilt -thou dare to behold the Lord’s day.... They are -sister days’ (<i>de Castigatione</i>, Migne, <i>P.G.</i> xlvi. 309).</p> - -<p>In the West we find also that the Sabbath was a -day of special religious observance; but there was a -variety of local usage in regard to the mode of its -observance. At Rome the Sabbath was a fast-day in -the time of St Augustine<a name="FNanchor_12" id="FNanchor_12"></a><a href="#Footnote_12" class="fnanchor">[12]</a>; and the same is true of -some other places; but the majority of the Western -Churches, like the East, did not so regard it. In -North Africa there was a variety of practice, some<span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span> -places observed the day as a fast, others as a feast. -At Milan the day was not treated as a fast; and -St Ambrose, in reply to a question put by Augustine -at the instance of his mother Monnica, stated that -he regarded the matter as one of local discipline, and -gave the sensible rule to do in such matters at Rome -as the Romans do<a name="FNanchor_13" id="FNanchor_13"></a><a href="#Footnote_13" class="fnanchor">[13]</a>. In the early part of the fourth -century the Spanish Council of Elvira corrected the -error that every Sabbath should be observed as a -fast<a name="FNanchor_14" id="FNanchor_14"></a><a href="#Footnote_14" class="fnanchor">[14]</a>.</p> - -<p>As to the origin of the Saturday fast we are left -almost wholly to conjecture. It has been supposed -by some to be an exhibition of antagonism to Judaism, -which regarded the Sabbath as a festival; while others -consider that it is a continuation of the Friday fast, -as a kind of preparatory vigil of the Lord’s day. It -is outside our scope to go into this question.</p> - -<p>A relic of the ancient position of distinction -occupied by Saturday may perhaps be found in the -persistence of the name ‘Sabbatum’ in the Western -service-books. Abstinence (from flesh) continued, -‘de mandate ecclesiae,’ on Saturdays in the Roman -Church. For Roman Catholics in England it ceased -in 1830 by authority of Pope Pius VIII.</p> - -<div class="smaller"> - -<p>This seems a convenient place for saying something as -to the use of the word <i>Feria</i> in ecclesiastical language to<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span> -designate an ordinary week-day. The names most commonly -given to the days of the week in the service-books -and other ecclesiastical records are ‘Dies Dominica’ (rarely -‘Dominicus’) for the Lord’s Day, or Sunday; ‘Feria II’ -for Monday; ‘Feria III’ for Tuesday, and so on to Saturday -which (with rare exceptions) is not Feria VII but -‘Sabbatum.’</p> - -<p>Why the ordinary week-day is called ‘Feria,’ when in -classical Latin ‘feriae’ was used for ‘days of rest,’ ‘holidays,’ -‘festivals,’ is a question that cannot be answered with any -confidence. A conjecture which seems open to various -objections, though it has found supporters, is as follows: -all the days of Easter week were holidays, ‘feriatae’; and, -this being the first week of the ecclesiastical year, the -other weeks followed the mode of naming the days which -had been used in regard to the first week. A fatal objection -to this theory, for which the authority of St Jerome has -been claimed, is that we find ‘feria’ used, as in Tertullian, -for an ordinary week-day long before we have any reason -to think that there was any ordinance for the observance -of the whole of Easter week by a cessation from labour<a name="FNanchor_15" id="FNanchor_15"></a><a href="#Footnote_15" class="fnanchor">[15]</a>.</p> - -<p>Another conjecture, presented however with too much -confidence, is that put forward on the authority of Isidore -of Seville<a name="FNanchor_16" id="FNanchor_16"></a><a href="#Footnote_16" class="fnanchor">[16]</a> by the learned Henri de Valois (Valesius). He -alleges that the ancient Christians, receiving, as they did, -the week of seven days from the Jews, imitated the Jewish -practice, which used the expression ‘the second of the -Sabbath,’ ‘the third of the Sabbath,’ and so on for the -days of the week: that ‘Feria’ means a day of rest, in -effect the same as ‘Sabbath,’ and that in this way the -‘second Feria’ and ‘third Feria,’ etc., came to be used for -the second and third days of the week<a name="FNanchor_17" id="FNanchor_17"></a><a href="#Footnote_17" class="fnanchor">[17]</a>.</p> - -<p><span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span></p> - -<p>The astrological names for the days of the week, as of -the Sun, of the Moon, of Mars, of Mercury, etc., were -generally avoided by Christians; but they are not wholly -unknown in Christian writers, and sometimes appear even -in Christian epitaphs.</p> - -<p>In the ecclesiastical records of the Greeks the first -day of the week is ‘the Lord’s day’; and the seventh, -the Sabbath, as in the West. But Friday is <i>Parasceve</i> -(παρασκευή), a name which in the Latin Church is confined -to one Friday in the year, the Friday of the Lord’s -Passion, which day in the Eastern Church is known as -‘the Great Parasceve.’ With these exceptions the days -of the week are ‘the second,’ ‘the third,’ ‘the fourth,’ etc., -the word ‘day’ being understood.</p> - -<p>It is worth recording that among the Portuguese the -current names for the week-days are: <i>segunda feira</i>, <i>terça -feira</i>, etc.</p> - -</div> - -<h3><i>Wednesday and Friday.</i></h3> - -<p>Long prior to any clear evidence for the special -observance among Christians of the last day of the -week we find testimonies to a religious character -attaching to the fourth and sixth days.</p> - -<p>The devout Jews were accustomed to observe a -fast twice a week, on the second and fifth days, -Monday and Thursday<a name="FNanchor_18" id="FNanchor_18"></a><a href="#Footnote_18" class="fnanchor">[18]</a>; and these days, together -with the Christian fasts substituted for them, are -referred to in the <i>Teaching of the Apostles</i> (8), ‘Let -not your fastings be with the hypocrites, for they fast -on the second and fifth day of the week; but do ye -keep your fast on the fourth and parasceve (the -sixth).’ In the <i>Shepherd of Hermas</i> we find the -writer relating that he was fasting and holding a<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> -<i>station</i><a name="FNanchor_19" id="FNanchor_19"></a><a href="#Footnote_19" class="fnanchor">[19]</a>. And this peculiar term is applied by -Tertullian to fasts (whether partial or entire we need -not here discuss) observed on the fourth and sixth -days of the week<a name="FNanchor_20" id="FNanchor_20"></a><a href="#Footnote_20" class="fnanchor">[20]</a>. Clement of Alexandria, though -not using the word <i>station</i>, speaks of fasts being held -on the fourth day of the week and on the parasceve<a name="FNanchor_21" id="FNanchor_21"></a><a href="#Footnote_21" class="fnanchor">[21]</a>.</p> - -<p>At a much later date than the authorities cited -above we find the <i>Apostolic Canons</i> decreeing under -severe penalties that, unless for reasons of bodily -infirmity, not only the clergy but the laity must fast -on the fourth day of the week and on the sixth -(<i>parasceve</i>). And the rule of fasting on Wednesdays -and Fridays still obtains in the Eastern Church<a name="FNanchor_22" id="FNanchor_22"></a><a href="#Footnote_22" class="fnanchor">[22]</a>.</p> - -<p>These two days were marked by the assembling -of Christians for worship. But the character of the -service was not everywhere the same. Duchesne<a name="FNanchor_23" id="FNanchor_23"></a><a href="#Footnote_23" class="fnanchor">[23]</a> -has exhibited the facts thus: In Africa in the time of -Tertullian the Eucharist was celebrated, and it was -so at Jerusalem towards the close of the fourth -century. In the Church of Alexandria the Eucharist -was not celebrated on these days; but the Scriptures -were read and interpreted. And in this matter, as -in many others, the Church at Rome probably agreed -with Alexandria. It is certain, at least as regards -Friday, that the mysteries were not publicly celebrated -on these days at Rome about the beginning -of the fifth century. The observance of Friday as -a day of abstinence is still of obligation in the West.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span></p> - -<h2 id="CHAPTER_II">CHAPTER II<br /> -<span class="smaller">DAYS OF THE MARTYRS</span></h2> - -<p>We now pass from features of every week to days -and seasons of yearly occurrence.</p> - -<p>In point of time the celebrations connected with -the Pascha are the earliest to emerge of sacred days -observed annually by the whole Church. But for -reasons of convenience it has been thought better to -defer the consideration of the difficult questions -relating to the Easter controversies till the origin of -the days of Martyrs and Saints has been dealt with.</p> - -<p>The Kalendar in some of its later stages exhibits -a highly artificial elaboration. But in its beginnings it -was, to a large extent, the outcome of a natural and -spontaneous feeling which could not fail to remember -in various localities the cruel deaths of men and -women who had suffered for the Faith with courage -and constancy in such places, or their neighbourhoods. -The origins of the Kalendar show in various churches, -widely separated, the natural desire to commemorate -their own local martyrs on the days on which they -had actually suffered.</p> - -<p>As regards the order of time there is ample reason -to convince us that the commemorations of martyrs<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span> -were features of Church life much earlier than those -of St Mary the Virgin, of most of the Apostles, and -even of many of the festivals of the Lord Himself.</p> - -<p>The marks of antiquity that characterise generally -the older Kalendars and Martyrologies are (1) the -comparative paucity of entries, (2) the fewness of -festivals of the Virgin, (3) the fewness of saints who -were not martyrs, (4) the absence of the title ‘saint,’ -and (5) the absence of feasts in Lent.</p> - -<p>Again, the local character of the observance of the -days of martyrs is a marked feature of the earlier -records which illustrate the subject. Now and then -the name of some martyr of pre-eminent distinction -in other lands finds its way into the lists; but it -remains generally true that in each place the martyrs -and saints of that place and its neighbourhood form -the great body of those commemorated. And in -addition to the natural feeling that prompted the -remembrance of those more particularly associated -with a particular place, the fact that the commemorations -were originally observed by religious services -in cemeteries, at the tombs or burial places of the -martyrs, tended at first to discountenance the commemoration -of the martyrs of other places whose -story was known only by report, whether written -or oral.</p> - -<p>The day of a martyr’s death was by an exercise -of the triumphant faith of the Church known as his -birthday (<i>natale</i>, or <i>dies natalis</i>, or <i>natalitia</i>). It -was regarded as the day of his entrance into a new -and better world. The expression occurs in its<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span> -Greek form as early as the letter of the Church of -Smyrna concerning the martyrdom of Polycarp (<i>c.</i> 18).</p> - -<p>There can be no doubt that at an early date -records were kept of the day of the death of martyrs. -Cyprian required that even the death-days of those -who died in prison for the faith should be communicated -to him with a view to his offering an oblation -on that day (<i>Ep.</i> xii. (xxxvii.) 2). It is in this way -probably that the earliest Kalendars of the Church -originated.</p> - -<div class="figcenter" style="width: 375px;" id="illus2"> -<img src="images/illus2.jpg" width="375" height="700" alt="" /> -<p class="caption">Ancient Syriac Martyrology, written A D. 412</p> -<p class="caption">(Brit. Mus. Or. Add. 12150, <i>fol.</i> 252 <i>v</i>, <i>ll.</i> 1-20, <i>col.</i> 1.) The -plate shows the entries from St Stephen’s Day to Epiphany.</p> -</div> - -<p>We purpose dealing more particularly with the -early Roman Kalendars. The earliest martyrology -that has survived is contained in a Roman record -transcribed in <span class="smcapuc">A.D.</span> 354. It is known, sometimes as -the <i>Liberian Martyrology</i> (from the name of Liberius, -who was bishop of Rome at the time), sometimes as -the <i>Bucherian Martyrology</i>, from the name of the -scholar who first made it known to the learned world<a name="FNanchor_24" id="FNanchor_24"></a><a href="#Footnote_24" class="fnanchor">[24]</a>, -and not uncommonly as the <i>Philocalian</i>, from the -name of the scribe. It presents many interesting, -and some perplexing features, which cannot be dealt -with here. We must content ourselves with noticing -that, besides recording, as in a serviceable almanack, -several pagan festivals, it marks the days of the month -of the burials (<i>depositiones</i>) of the bishops of Rome -from <span class="smcapuc">A.D.</span> 254 to <span class="smcapuc">A.D.</span> 354, and also the burial-days of -martyrs, twenty-five in number. In both lists the -cemeteries at Rome where the burials took place are -noted. But there are also entered three ecclesiastical<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span> -commemorations which do not mark entombments, -(1) ‘viij Kal. Jan. (Dec. 25) Natus Christus in -Bethleem Judeae’; (2) ‘viij Kal. Mart. (Feb. 22) -Natale (<i>sic</i>) Petri de Cathedra’; (3) ‘Nonis Martii -(March 7) Perpetuae et Felicitatis Africae<a name="FNanchor_25" id="FNanchor_25"></a><a href="#Footnote_25" class="fnanchor">[25]</a>.’ The -appearance of St Perpetua and St Felicitas in a -characteristically Roman document is a striking -testimony to the fame of these two African sufferers -for the Faith<a name="FNanchor_26" id="FNanchor_26"></a><a href="#Footnote_26" class="fnanchor">[26]</a>. The use of the word <i>natale</i> in -connexion with St Peter’s chair not improbably marks -the dedication of a church; and, at all events at -a later period, the word seems sometimes used as -equivalent simply to a festival, or perhaps a festival -marking an origin or beginning—as, for example, -<i>Natale Calicis</i>, of which something will be said hereafter -(p. 40). Easter could not appear in the Kalendar -properly so-called; but the document contains cycles -for the calculation of Easter, and a list of the days on -which it would fall from <span class="smcapuc">A.D.</span> 312 to <span class="smcapuc">A.D.</span> 412.</p> - -<p>Early Kalendars would be of much value in our -enquiries; but they are few in number. The following -three deserve notice. (1) The <i>Syrian Martyrology</i> -first published by Dr W. Wright in the <i>Journal of -Sacred Literature</i> (Oct. 1866). It was written in -<span class="smcapuc">A.D.</span> 411-12, but represents an original of perhaps -about <span class="smcapuc">A.D.</span> 380. It is Arian in origin, and has -elements that show connexions with Alexandria,<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> -Antioch, and Nicomedia; and its range of martyrs -is much wider than that of other early documents -of the kind. Yet of Western martyrs we find only -in Africa Perpetua and Satornilos and ten other -martyrs<a name="FNanchor_27" id="FNanchor_27"></a><a href="#Footnote_27" class="fnanchor">[27]</a> (March 7) and ‘Akistus (?Xystus II) bishop -of Rome’ (Aug. 1). We find St Peter and St Paul -on Dec. 28; St John and St James on Dec. 27; and -‘St Stephen, apostle’ on the 26th<a name="FNanchor_28" id="FNanchor_28"></a><a href="#Footnote_28" class="fnanchor">[28]</a>. (2) The <i>Kalendar -of Polemius Silvius</i>, bishop of Sedunum, in the upper -valley of the Rhone (<span class="smcapuc">A.D.</span> 448). It contains the -birthdays of the Emperors and some of the more -eminent of the heathen festivals, such as the Lupercalia -and Caristia, but with a view, apparently, of -supplanting them by Christian commemorations. The -Christian festivals recorded are few in number, those -of our Lord being Christmas, Epiphany, and the fixed -dates, March 25 for the Crucifixion, and March 27 -for the Resurrection. There are only six saints’ days. -The <i>depositio</i> of Peter and Paul on Feb. 22; Vincent, -Lawrence, Hippolytus, Stephen, and the Maccabees -on their usual days. Other features of interest must -be passed over<a name="FNanchor_29" id="FNanchor_29"></a><a href="#Footnote_29" class="fnanchor">[29]</a>. (3) The <i>Carthaginian Kalendar</i><a name="FNanchor_30" id="FNanchor_30"></a><a href="#Footnote_30" class="fnanchor">[30]</a> -has been assigned as probably about <span class="smcapuc">A.D.</span> 500<a name="FNanchor_31" id="FNanchor_31"></a><a href="#Footnote_31" class="fnanchor">[31]</a>. It<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span> -is thus described by Bishop J. Wordsworth, ‘It -has, in the Eastern manner, no entries between -February 16 and April 19, <i>i.e.</i> during Lent. Its -Saints are mostly local, but some twenty are Roman, -and a few other Italian, Sicilian, and Spanish. It -also marks SS. John Baptist (June 24), Maccabees, -Luke [Oct. 13], Andrew, Christmas, Stephen [Dec. 26], -John Baptist [probably an error of the pen for John -the Evangelist] and James (Dec. 27) [‘the Apostle -whom Herod slew’], Infants [Dec. 28] and Epiphany -[sanctum Epefania]<a name="FNanchor_32" id="FNanchor_32"></a><a href="#Footnote_32" class="fnanchor">[32]</a>.’ It may be added that this -Kalendar marks the <i>depositiones</i> of seven bishops of -Carthage, not martyrs, whose anniversaries were kept.</p> - -<p>In one of the African Councils of the fourth -century it was enacted that the Acts of the martyrs -should be read in the church on their anniversaries. -But Rome was slow in adopting this practice<a name="FNanchor_33" id="FNanchor_33"></a><a href="#Footnote_33" class="fnanchor">[33]</a>.</p> - -<p>It will be seen that as time went on the strictly -local character of the martyrs commemorated was -invaded by a desire to record the famous sufferers of -other parts of the Christian world. Rome, with its -characteristic conservatism in matters liturgical, seems -to have been slower than other places to yield to this -impulse. At Hippo we find Augustine commemorating, -beside local martyrs, the Roman Lawrence and -Agnes, the Spanish Vincent and Fructuosus, and the -Milanese Protasius and Gervasius whose bones (as -was believed) had been recently discovered. He also -commemorated the Maccabees, St Stephen, and both<span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span> -the Nativity and Decollation of the Baptist. On the -other hand in the laudatory sermons that have come -down to us we find Chrysostom at Antioch commemorating -only the saints of Antioch, and Basil, at -Caesarea in Cappadocia, only those of his own -country.</p> - -<p>The Sacramentary, which is called after Pope Leo -(<span class="smcapuc">A.D.</span> 440-461), shows signs of a somewhat later date; -but it is unquestionably a Roman book; and the -Kalendar which we can construct from it represents -the Kalendar of Rome as it was not later than about -the middle of the sixth century. It gives us the -following days; but it must be observed that the -months of January, February, March, and part of -April are unfortunately missing<a name="FNanchor_34" id="FNanchor_34"></a><a href="#Footnote_34" class="fnanchor">[34]</a>.</p> - -<div class="smaller"> - -<p>The first is April 14, Tiburtius (a Roman martyr). -There follow ‘Paschal time’: April 23, George (Eastern)[?]<a name="FNanchor_35" id="FNanchor_35"></a><a href="#Footnote_35" class="fnanchor">[35]</a>; -Dedication of the Basilica of St Peter, the Apostle; the -Ascension of the Lord; the day before Pentecost; the -Sunday of Pentecost; the fast of the fourth month; -June 24, natale of St John Baptist; June 26, natale of -SS. John and Paul (two Romans, brothers, martyrs under -Julian); June 29, natale of the Apostles Peter and Paul -(at Rome); July 10, natale of seven martyrs who are -named (all at Rome; and the cemeteries where their -bodies rest are named); Aug. 3<a name="FNanchor_36" id="FNanchor_36"></a><a href="#Footnote_36" class="fnanchor">[36]</a>, natale of St Stephen<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> -(bishop of Rome and martyr, more commonly commemorated -on Aug. 2); Aug. 6, natale of St Xystus and -of Felicissimus and Agapitus (all martyrs at Rome); -Aug. 10, natale of St Lawrence (Rome); Aug. 13, natale -of SS. Hippolytus and Pontianus (Romans); Aug. 30, -natale of Adauctus and Felix (at Rome); Sept. 14, natale -of SS. Cornelius and Cyprian (the former bishop of Rome, -the latter bishop of Carthage, his contemporary); Sept. 16, -natale of St Euphemia (at Rome); Fast of the seventh -month; Sept. 30, natale (<i>sic</i>) of the basilica of the Angel -in Salaria (on the Via Salaria: evidently for the foundation -or the dedication of a church at Rome, probably under the -name of St Michael); Depositio of St Silvester (bishop of -Rome, no date: in the Bucherian Martyrology it is at -Dec. 31); Nov. 8 (or 9), natale of the four crowned saints -(all at Rome); Nov. 22, natale of St Caecilia (Roman -martyr); Nov. 23, natale of SS. Clement and Felicitas -(both Roman martyrs); Nov. 24, natale of SS. Chrysogonus -and Gregorius (the first, a Roman martyr, the second, -uncertain<a name="FNanchor_37" id="FNanchor_37"></a><a href="#Footnote_37" class="fnanchor">[37]</a>); Nov. 30, natale of St Andrew, Apostle; -Dec. 25, natale of the Lord; and of the martyrs, Pastor, -Basilius, Jovianus, Victorinus, Eugenia, Felicitas, and -Anastasia (Eugenia was perhaps the Roman lady martyred -with Agape; Anastasia was of Roman origin, though -she suffered death in Illyria: her name appears in the -canon of the Roman mass. The persons intended by the -other names are more uncertain); Dec. 27, natale of -St John, Evangelist; Dec. 28, natale of the Innocents.</p> - -</div> - -<p>It has been thought well to give in full this list, -defective though it is (as lacking the opening months -of the year). It exhibits indeed a large preponderance<span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span> -of celebrations of local interest; but there are clear -indications that already the martyrs of other places -than Rome are securing themselves positions in the -Roman Kalendar.</p> - -<p>The collection of masses and other liturgical -offices known as the Gelasian Sacramentary are not -without interest in illustrating the development of -the Kalendar, more particularly among the Franks. -But we pass on to consider the features of the -distinctively Roman service book, which, by a somewhat -misleading name, has been called the <i>Gregorian -Sacramentary</i>. In its present form (though it -contains many ancient elements) it is probably not -earlier than the close of the eighth century. Omitting -notices of moveable days, and exhibiting the dates by -the days of the month in our modern fashion, the -Kalendar runs as follows<a name="FNanchor_38" id="FNanchor_38"></a><a href="#Footnote_38" class="fnanchor">[38]</a>, some remarks being added -within marks of parenthesis.</p> - -<div class="smaller"> - -<p><b>January.</b> 1. Octava Domini (the octave of Christmas). -6. Epiphania (called in the older Roman Kalendar -‘Theophania,’ as by the Greeks). 14. St Felix ‘in Pincis’ -(on the Pincian). 16. St Marcellus, Pope. 18. St Prisca -(at Rome). 20. SS. Fabian and Sebastian (both at Rome). -21. St Agnes (at Rome)<a name="FNanchor_39" id="FNanchor_39"></a><a href="#Footnote_39" class="fnanchor">[39]</a>. 22. St Vincent (Spain). 28. -Second of St Agnes (Octave).</p> - -<p><b>February.</b> 2. Ypapante, or Purification of St Mary. -5. St Agatha (Sicily: a church at Rome dedicated to her). -14. St Valentine (presbyter at Rome).</p> - -<p><span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span></p> - -<p><b>March.</b> 12. St Gregory, Pope. 25. Annunciation of -St Mary.</p> - -<p><b>April.</b> 14. SS. Tiburtius and Valerian (at Rome). -23. St George (Eastern: church ‘in Velabro’ at Rome). -28. St Vitalis (of Ravenna: a church at Rome).</p> - -<p><b>May.</b> 1. SS. Philip and James, Apostles. 3. SS. -Alexander, Eventius and Theodulus (Pope, and two presbyters -at Rome). 6. Natale of St John before the Latin -gate (Rome). 10. SS. Gordian and Epimachus (both at -Rome). 12. St Pancratius (at Rome, where a church -was dedicated to him). 13. Natale of St Mary ‘ad -Martyres’ (dedication of the Pantheon at Rome by -Boniface IV). 25. St Urban, Pope.</p> - -<p><b>June.</b> 1. Dedication of the Basilica of St Nicomedes -(at Rome). 2. SS. Marcellinus and Peter (at Rome: a -church in their honour is said to have been erected by -the Emperor Constantine on the Via Lavicana). 18. SS. -Marcus and Marcellianus (both at Rome). 19. SS. -Protasius and Gervasius (Milan). 24. Natale of St John -Baptist. 26. SS. John and Paul (two brothers at Rome). -28. St Leo, Pope. 29. Natale of SS. Peter and Paul, -Apostles (Rome). 30. Natale of St Paul (the Apostle).</p> - -<p><b>July.</b> 2. SS. Processus and Martinianus (legendary -soldier-martyrs at Rome). 10. Natale of the Seven -Brethren (at Rome). 29. SS. Felix, Simplicius, Faustinus -and Beatrix (Pope Felix II; the others commemorated at -Rome on the Via Portuensis). 30. SS. Abdon and Sennen -(martyrs at Rome).</p> - -<p><b>August.</b> 1. St Peter ‘in Vincula’ (more commonly ‘ad -Vincula’: it is probable that the date marks the dedication -of a church at Rome). 2. St Stephen, bishop (of Rome). -5. SS. Xystus, bishop, Felicissimus and Agapitus (all of -Rome). 8. St Cyriacus (deacon, at Rome: perhaps marks -the date of his translation by Pope Marcellus). 10.<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span> -Natale of St Lawrence (Rome). 11. St Tiburtius (martyred -outside Rome on the Via Lavicana). 13. St Hippolytus -(martyr according to the legend at Rome). 14. St Eusebius, -presbyter (at Rome). 15. Assumption of St Mary. 17. -St Agapitus (at Praeneste). 22. St Timotheus (martyr -at Rome). 28. St Hermes (at Rome). 29. St Sabina -(virgin-martyr at Rome). 30. SS. Felix and Adauctus -(both at Rome).</p> - -<p><b>September.</b> 8. Nativity of St Mary. 11. SS. Protus -and Hyacinthus (both at Rome). 14. SS. Cornelius and -Cyprian: also Exaltation of Holy Cross (Cornelius, Pope, -Cyprian of Carthage). 15. Natale of St Nicomedes -(presbyter martyr at Rome). 16. Natale of St Euphemia, -and of SS. Lucia and Geminianus (all at Rome). 27. SS. -Cosmas and Damian (Eastern). 29. Dedication of the -Basilica of the Holy Angel Michael.</p> - -<p><b>October.</b> 7. Natale of St Marcus, Pope. 14. Natale -of St Callistus, Pope.</p> - -<p><b>November.</b> 1. St Caesarius (an African deacon martyred -in Campania). 8. The four crowned saints (at -Rome). 9. Natale of St Theodorus (Asia Minor). 11. -Natale of St Menna: likewise St Martin, bishop (Menna, -Asia Minor: Martin of Tours). 22. St Caecilia (Roman). -23. St Clement: likewise St Felicitas (both Roman). 24. -St Chrysogonus (Roman). 29. St Saturninus (a Roman, -martyred at Toulouse). 30. St Andrew, Apostle.</p> - -<p><b>December.</b> 13. St Lucia (Syracuse). 25. Nativity -of the Lord. 26. Natale of St Stephen. 27. St John, -Evangelist. 28. Holy Innocents. 31. St Silvester, Pope.</p> - -</div> - -<p>When we examine these lists we find (1) the -principal festivals of the Lord, of His Mother, and of -His Apostles placed as they are still noted in the -Kalendar. It may be observed that Jan. 1 is not<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> -styled the Circumcision; and there is no reference to -the Circumcision in the collect. In the mass for the -Epiphany the leading of the Gentiles by a star and -the gifts of the Magi are the prominent features. The -use of the name Ypapante as the first name for the -Purification (Feb. 2) suggests the Eastern origin of the -festival. We find (2) the great majority of the saints -recorded to be Roman martyrs—or of martyrs connected -with Rome, either in fact or by legend; but -(3) there are a few famous martyrs from other regions -of the world, as St George, St Vincent, SS. Cosmas -and Damian, and St Lucy, of Dec. 13. And Martin -of Tours has a place. We also find that some of the -obscurer saints of the earlier list disappear. Frequent -pilgrimages to the East, together with the interchange -of literary correspondence between the churches, are -sufficient to account for the appearance of the Oriental -martyrs. The leading features of the Western -Kalendar, as it prevailed in the mediaeval period, and -has subsisted to the present day, are already apparent.</p> - -<p>It will be seen that All Saints does not appear on -Nov. 1; and yet it was certainly observed in many -churches in England, France, and Germany during -the eighth century. It is placed at Nov. 1 in the -<i>Metrical Martyrology</i> attributed to Bede, who died -in <span class="smcapuc">A.D.</span> 735. Though therefore this Martyrology, as -we now possess it, shows signs of having been re-handled, -it seems hazardous to attribute the origin of -the festival, as is done by some, to the dedication of -a church at Rome ‘in honorem Omnium Sanctorum’ -by Pope Gregory III (<span class="smcapuc">A.D.</span> 731-741).</p> - -<p><span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span></p> - -<p>Much obscurity attends the origin of All Souls’ -Day. It would seem that Amalarius of Metz, early -in the ninth century, had inserted in his Kalendar -an anniversary commemoration of all the departed, -and this was probably (as the context suggests) immediately -after All Saints’ Day; but the practice of -observing the day did not at once become general, -and the earliest clear testimony to Nov. 2 does not -emerge till the end of the tenth century, when Odilo, -abbot of Clugny, stimulated by a vision of the -sufferings of souls in purgatory, reported to him by -a pilgrim returning from Jerusalem, enjoined on the -monastic churches subject to Clugny the observance -of Nov. 2. The practice rapidly spread.</p> - -<p>The dominant influence of the Roman Church in -Europe carried eventually the main features of the -Roman Kalendar into all regions of the West. In -early times at Rome the anniversary of a martyr was -ordinarily kept, not in the various churches of the -city and suburbs, but at the particular cemetery or -catacomb where he was buried, or at the tomb within -some church which had been erected over the place -where his remains rested. Outside the walls, and at -various distances along the great roads that led from -the city, most of these commemorations were celebrated. -As M. Batiffol has put it, with substantial -correctness, ‘the old Roman <i>Sanctorale</i> is the -<i>Sanctorale</i> of the cemeteries<a name="FNanchor_40" id="FNanchor_40"></a><a href="#Footnote_40" class="fnanchor">[40]</a>.’ It is a striking and -impressive illustration of the looking of the Western -peoples to Rome for guidance in matters of religion<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span> -that even obscure saints buried in the cemeteries of -the neighbourhood of the Apostolic See now have -places in the religious commemorations of all the -remotest Churches of the Roman obedience.</p> - -<p>The study of the origins of the Kalendar of the -city of Rome illustrates the general proposition that -the martyrdoms of a particular city or district form -the main feature of each local Kalendar. To enter -into detail in respect to the early Kalendars of the -other provinces and dioceses of Europe, even when -the scanty evidence surviving makes the enquiry -possible, is too large a task to be attempted here.</p> - -<p>The account of the commemorations of the early -martyrs may be brought to a close by calling attention -to a festival of general and perhaps universal -observance before the fifth century—the festival of -the pre-Christian martyrs, the seven Maccabees, on -Aug. 1. It was not unnatural in the age of persecution, -or when the memories of the great persecutions -were still fresh, to fasten upon the Old Testament -story of heroic constancy. After the Feast of St -Peter’s Chains in the West, and the Procession of the -Holy Cross in the East had displaced it from a -position of primary importance, it was not wholly -forgotten; and even now in both East and West in -a subsidiary manner the memory of the Maccabees is -still preserved in the services of the Church on Aug. 1. -Chrysostom speaks of the celebration being attended -in his day by a great concourse of the faithful, and -we possess three homilies of his for the festival. -Augustine shows us that the festival was observed in<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span> -Africa in his time, and mentions that there was a -church called after the Maccabees at Antioch, a city -named, he makes a point to inform us, after their -persecutor, Antiochus Epiphanes. There are still -extant sermons for the festival preached by Gregory -Nazianzen, and, at a later date, by Pope Leo the -Great.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span></p> - -<h2 id="CHAPTER_III">CHAPTER III<br /> -<span class="smaller">THE LORD’S NATIVITY: THE EPIPHANY: THE -FESTIVALS WHICH IN EARLY TIMES FOLLOWED -IMMEDIATELY ON THE NATIVITY</span></h2> - -<p>It is certain that the assigning of the birth of the -Lord to Dec. 25 appears first in the West; and it is -not till the last quarter of the fourth century that we -find it becoming established in some parts of the -East. St Chrysostom in a homily delivered in <span class="smcapuc">A.D.</span> 386 -distinctly relates that it was about ten years earlier -the festival of Dec. 25 came to be observed at -Antioch, and that the festival had been observed in -the West from early times (ἄνωθεν)<a name="FNanchor_41" id="FNanchor_41"></a><a href="#Footnote_41" class="fnanchor">[41]</a>. At Constantinople -the festival was kept on Dec. 25, apparently -for the first time, in <span class="smcapuc">A.D.</span> 379 or 380; and about the -same time it appears in Cappadocia, as we learn from -the funeral oration on Basil the Great pronounced by -his brother, Gregory of Nyssa. At Alexandria this -date was adopted before <span class="smcapuc">A.D.</span> 432. At Jerusalem, -however, the Nativity was observed on Jan. 6 not only -in the time of the <i>Pilgrimage</i> of ‘Silvia,’ but, if we -may credit the Egyptian monk Cosmas Indicopleustes,<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> -even as late as at the middle of the sixth century. -This writer relates that the people of Jerusalem, -arguing from Luke iii. 23 (where, as he interprets -the passage, Jesus is said to be <i>beginning</i> to be -thirty years of age at His baptism) celebrated the -Nativity together with the Baptism on Jan. 6<a name="FNanchor_42" id="FNanchor_42"></a><a href="#Footnote_42" class="fnanchor">[42]</a>.</p> - -<p>But when did the observance of Dec. 25 make its -appearance in the West? It must have been a well-marked -festival at Rome when it appeared in the -Bucherian Kalendar in <span class="smcapuc">A.D.</span> 336 (see p. 15). And -about one hundred years earlier (as we learn from his -commentaries on Daniel) Hippolytus was led to infer, -partly from a belief (however it originated) that the -Incarnation took place at the Passover, and partly -by a process of calculation with the help of his cycle, -that the actual Incarnation took place on March 25 -in the year of the world 5500 (or <span class="smcapuc">B.C.</span> 3), and -consequently the Nativity on Dec. 25<a name="FNanchor_43" id="FNanchor_43"></a><a href="#Footnote_43" class="fnanchor">[43]</a>.</p> - -<p>The Bishop of Salisbury (J. Wordsworth) offers -an ingenious conjecture which may possibly point to -the early Eastern practice of commemorating the -Nativity on Jan. 6 having originated in a similar way. -Sozomen, the historian, writing in the fifth century, -states that the Montanists always celebrated the -pascha on the eighth day before the Ides of April -(<i>i.e.</i> April 6), if it fell on a Sunday, otherwise on the<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> -following Sunday (<i>H.E.</i> vii. 18). The Bishop thinks -that the belief that April 6 was the proper day of the -pascha ‘may probably have been an opinion quite -unconnected with their [the Montanists’] sect.’ But -he rightly admits that ‘actual facts are not yet -forthcoming<a name="FNanchor_44" id="FNanchor_44"></a><a href="#Footnote_44" class="fnanchor">[44]</a>.’</p> - -<p>Conjectures of this kind, though at present unsupported, -are well worth remembering, if for no other -reason, because students of early Christian literature -are thus put on the alert to note any testimonies -which make for, or else go to invalidate, the suggestion -offered. I may add that the Montanist notion, as -recorded by Sozomen, that the creation of the sun -in the heavens took place on April 6, is of a kind -that would well fall in, among fanciful speculators, -with the notion that the Incarnation also took place -on the same day<a name="FNanchor_45" id="FNanchor_45"></a><a href="#Footnote_45" class="fnanchor">[45]</a>.</p> - -<p>Why this time of the year, late in December or -early in January, was assigned for the Nativity is a -question which it is not possible to answer with -confidence. It is conceivable that the insecure and -blundering argument alleged, among others, by Chrysostom -may have had weight. He supposes that -Zacharias, the father of the Baptist, was the High<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span> -Priest, and that he had entered the Holy of Holies -on the day of Atonement when the angel appeared to -him. The day of Atonement was in September. -Six months later (Luke i. 26) the Annunciation was -made to St Mary; and after nine months the Saviour -was born.</p> - -<p>By others it has been suggested that the festival -of Christmas on Dec. 25 did not originate in any -such calculations; but was suggested by the pagan -festival <i>Natalis Solis Invicti</i> marked at that day. -The solstice was passed. The sun was entering on -its new increases. ‘The Light of the world,’ ‘the -Sun of righteousness’ was to take the place of the -sun-god in the heavens<a name="FNanchor_46" id="FNanchor_46"></a><a href="#Footnote_46" class="fnanchor">[46]</a>.</p> - -<p>The Theophany, or Epiphany (Jan. 6), is, like its -name, as characteristically Eastern in its origin as -the feast of the Nativity (Dec. 25) is Western; but -when it passed into the West it was in thought, -either at the outset or certainly soon, separated from -the Nativity; and eventually, while the baptism of -Christ was not ignored, the main stress of liturgical -allusion was on the visit of the Magi, so that the -festival is not uncommonly designated simply as the -feast of the Three Kings. In the East the dominant -thought is the manifestation of Christ’s divinity at -his baptism: and in the Basilian Menology the day -is simply named ‘The Baptism of our Lord Jesus -Christ.’ And it is to this connexion, baptism among -the Greeks being known as ‘illumination,’ that has<span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> -been attributed another name for the day, ‘the lights’ -(τὰ φῶτα)<a name="FNanchor_47" id="FNanchor_47"></a><a href="#Footnote_47" class="fnanchor">[47]</a>.</p> - -<p>It is not improbable that the feast of the Epiphany -made its way to the West, through the churches of -Southern Gaul, whose affinities with the East are -recognised facts of history. At all events it is in -connexion with Gaul that we find the first reference -to the Epiphany in the West. The pagan historian -Ammianus Marcellinus, in his account of the Emperor -Julian in <span class="smcapuc">A.D.</span> 361 visiting a Christian church at -Vienne, says that it happened on the day in the -month of January which Christians call ‘Epiphania’ -(<i>Hist.</i> xxi. 2).</p> - -<p>The Epiphany was observed in the African Church -by the orthodox in the time of Augustine, but he -tells us that the Donatists did not observe it, ‘because -they love not unity, nor do they communicate with -the Eastern Church.’ The latter expression falls in -with the supposition that the West derived the -festival from the East. In the ancient Kalendar called -the Kalendar of Carthage (unfortunately of uncertain -date) we find at Jan. 6 the entry ‘Sanctum Epefania’ -(<i>sic</i>). In Spain, as we learn from the canons of the -Council of Saragossa (can. 4), the festival was recognised -as a considerable commemoration before <span class="smcapuc">A.D.</span> 380. -For Rome, we have to note the silence of the Bucherian -Kalendar; but for the fifth century we have the -testimony of Pope Leo, and we possess no fewer than<span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span> -eight sermons of his upon the festival of the Epiphany; -in these the manifestation of Christ to the Magi is -the truth upon which he chiefly enlarges. Elsewhere -in the West we have references to other manifestations -of the Deity of Christ, as at His baptism, and His -first miracle at Cana. But generally, as in the East -the baptism, so in the West the manifestation to -the Gentiles is the leading note of preachers or -theologians<a name="FNanchor_48" id="FNanchor_48"></a><a href="#Footnote_48" class="fnanchor">[48]</a>.</p> - -<p>Among the Armenians the Epiphany is reckoned -one of the five chief festivals: it is preceded by a -week’s fast, and is followed by an octave. It is by -them still reckoned as the day of the Nativity.</p> - -<p><span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span></p> - -<h3><i>The festivals of the days immediately following -Christmas.</i></h3> - -<p>We see that in the Gregorian Kalendar the commemorations -of St Stephen (Dec. 26), St John the -Evangelist (Dec. 27), and Holy Innocents (Dec. 28), -in the order with which we are familiar, were already -established in the West. And long before the period -of the Gregorian Kalendar we have evidence that in -some parts of the East before the close of the fourth -century a group of festivals commemorating eminent -saints of the New Testament were celebrated between -the feast of the Nativity and the first of January. -Basil the Great died on Jan. 1 <span class="smcapuc">A.D.</span> 379; and his -brother Gregory of Nyssa delivered the funeral oration -at his burial. In this discourse the preacher speaks -of a group of feasts preceding the first of January, -namely of St Stephen, St Peter, St James and St John, -and St Paul. It may with some reason be believed -that the dates of these festivals had no relation, real -or fancied, to the days of the deaths of these saints -of the Church’s beginnings.</p> - -<div class="smaller"> - -<p>As regards St James we know that he was killed at the -time of the Passover, so that the Hieronymian Martyrology -makes the day in December to be the day of his -consecration to the episcopate. Liturgists have said it -was becoming that the King of glory should come into the -world accompanied by the chiefs of his court. And it is -not a wholly baseless fancy that already there was a desire -(of which at a later period we have many illustrations) -to connect a great festival with one or more other commemorations<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> -associated with it in thought. The memories -of the age of the martyrs would naturally suggest the name -of the protomartyr; while the relations of the Lord to -St James, St John, and St Peter, and the eminence of -St Paul may perhaps sufficiently account for their appearance -here.</p> - -</div> - -<p>There is little doubt that at the close of the fourth -century the churches of Asia Minor had festivals of -St Stephen on Dec. 26, St James and St John on -Dec. 27, and St Peter and St Paul on Dec. 28<a name="FNanchor_49" id="FNanchor_49"></a><a href="#Footnote_49" class="fnanchor">[49]</a>. And -in the West our earliest information shows us St -Stephen on Dec. 26; but there are variations as -regards the other festivals. The ancient Kalendar -of Carthage shows us on Dec. 27 ‘St John <i>the Baptist</i> -and James the Apostle, whom Herod slew,’ and Holy -Innocents on Dec. 28<a name="FNanchor_50" id="FNanchor_50"></a><a href="#Footnote_50" class="fnanchor">[50]</a>.</p> - -<p>The earliest Roman service-books show us only -St John on Dec. 27, and he is St John <i>the Evangelist</i><a name="FNanchor_51" id="FNanchor_51"></a><a href="#Footnote_51" class="fnanchor">[51]</a>. -Yet in the so-called Martyrology of St -Jerome (which, though interpolated, contains many -ancient features), we find at this day, together -with ‘the Assumption of St John at Ephesus,’ ‘the -ordination to the episcopate of James, the Lord’s -brother, who was crowned with martyrdom at the -paschal time<a name="FNanchor_52" id="FNanchor_52"></a><a href="#Footnote_52" class="fnanchor">[52]</a>.’ The Holy Innocents (Dec. 28) is<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span> -known in the Latin books since the sixth century, -and may well have been earlier; but Peter and Paul -are found together on another day (June 29), the day -of their martyrdom at Rome, as was generally assumed. -Though we are not able to determine with -precision on what day the Innocents of Bethlehem -were commemorated in early times, there can be little -doubt that there was some commemoration of those -whom, as St Augustine says, ‘the Church has received -to the honour of the martyrs.’</p> - -<p>There are some reasons for conjecturing that the -commemoration of the Innocents was at first in -association with the Epiphany. In the second half -of the fourth century the poet Prudentius has some -pretty lines on the Holy Innocents as martyrs in his -hymn on the Epiphany<a name="FNanchor_53" id="FNanchor_53"></a><a href="#Footnote_53" class="fnanchor">[53]</a>. And Leo the Great in -more than one of his sermons on the Epiphany has -laudatory passages on the martyrdom of the Innocents. -Yet in estimating the weight that should attach to -such references it should be remembered that Herod’s -slaughter of the children at Bethlehem is in the -Gospel narrative so closely connected with the visit -of the Magi that it would not be unnatural for both -poet and preacher to touch on that striking story, -although there were no intentional commemoration -of the Innocents attached by the Church to that day. -In the Byzantine Kalendar the Fourteen Thousand<span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span> -Holy Infants are commemorated on Dec. 29. In the -Armenian Kalendar the Fourteen Thousand Innocent -Martyrs are commemorated on June 10. It deserves -notice that in the Mozarabic Kalendars we find -‘St James the Lord’s Brother’ at Dec. 28; ‘St John -Evangelist’ at Dec. 29; and ‘St James the Brother -of John’ at Dec. 30.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span></p> - -<h2 id="CHAPTER_IV">CHAPTER IV<br /> -<span class="smaller">OTHER COMMEMORATIONS OF EVENTS IN -THE LORD’S LIFE. PENTECOST</span></h2> - -<p>The commemoration of the death and resurrection -of Jesus Christ was in the nature of things a natural -and inevitable outcome of the religious beliefs and -feelings of the infant Church. The fixing of days for -the commemoration of other events in the life of our -Lord came with thought and reflection; they belong -to the period of constructiveness, and we have no -evidence to show that their appearance was very early. -Tertullian is silent about other days than Sunday -(the Lord’s Day), the Pasch (including the Passion -and the Resurrection), and Pentecost<a name="FNanchor_54" id="FNanchor_54"></a><a href="#Footnote_54" class="fnanchor">[54]</a>; and Origen -particularises the Lord’s Day, the Parasceve (perhaps -in the sense of the weekly Friday ‘station’), the -Pasch, and Pentecost, as being days specially observed -by Christians<a name="FNanchor_55" id="FNanchor_55"></a><a href="#Footnote_55" class="fnanchor">[55]</a>.</p> - -<p><b>The Circumcision</b> is obviously dependent on -whatever was regarded as the date of the Nativity, -and is the result of reflection and ecclesiastical constructiveness. -It is eight days after the Nativity<span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span> -on Jan. 1, with all Christendom, save the Armenians, -who celebrating the Nativity (together with other -Epiphanies of the Lord) on Jan. 6, naturally observe -Jan. 13 as the day of the Circumcision. The day is -not noted in the Bucherian Kalendar, nor in the -Carthaginian. Baillet<a name="FNanchor_56" id="FNanchor_56"></a><a href="#Footnote_56" class="fnanchor">[56]</a> comes to the conclusion that -it appears first as appointed for general observance -as a festival, about the middle of the seventh century, -and in Spain, where servile work was forbidden on -this day. But it would appear from the Canons of -the Fourth Council of Toledo that the day was then -observed with penitential features (canon 11). From -the Sermons of Augustine we learn that in his time -Jan. 1 was observed by Christians as a solemn fast, in -protest against the licentious revelry and excesses of -the pagans at this time of the year<a name="FNanchor_57" id="FNanchor_57"></a><a href="#Footnote_57" class="fnanchor">[57]</a>. And as late as the -Second Council of Tours (<span class="smcapuc">A.D.</span> 567) it is enjoined that, -while all other days between the Nativity and the -Epiphany are to be treated (in regard to use of food) -as festivals, an exception is to be made for the space -of three days at the beginning of January, for which -time the fathers had appointed litanies to be made -‘ad calcandam Gentilium consuetudinem.’ But it -should be remarked that the canon (17) dealing with -the subject has special reference to fasts to be observed -by monks. It is therefore not impossible that -the fast had by this time ceased to be observed by -the general body of the faithful, but, in a spirit of -conservatism, was regarded as proper to be maintained<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span> -in the monasteries. The canon is interesting for -another reason; it affords perhaps the earliest example -of the use of the term ‘Circumcision’ as applied to -this day, which appears in the Gelasian and Gregorian -Sacramentaries simply as <i>Octava Domini</i>, <i>i.e.</i> the -octave of the Nativity. In the Gelasian Sacramentary -there is no emphasis in the service on the Circumcision, -while the prayer called <i>Ad populum</i> distinctly -points to a prohibition against partaking of the -<i>convivium diabolicum</i> of the pagans. And a mass -immediately following that for the Octave, entitled -<i>Ad prohibendum ab idolis</i>, points in the same direction. -The Gregorian Sacramentary shows no reference to -the Circumcision in the prayers of the mass<a name="FNanchor_58" id="FNanchor_58"></a><a href="#Footnote_58" class="fnanchor">[58]</a>.</p> - -<p>Even in the early part of the seventh century -Isidore of Seville condemns the indecent gaieties indulged -in on this day, and recalls the ancient injunction -that the day should be observed as a fast<a name="FNanchor_59" id="FNanchor_59"></a><a href="#Footnote_59" class="fnanchor">[59]</a>. The -fourth Council of Toledo (canon 11) represents as -the practice of Spain and Gaul the omission of the -singing of <i>Alleluia</i> on the Kalends of January, <i>propter -errorem gentilium</i>.</p> - -<p>In the later Western service-books the thought -of the Circumcision is given greater prominence, and -intermingles with the thoughts suggested by the -Octave. The feast of the Circumcision appears in -the Greek Church in the eighth century<a name="FNanchor_60" id="FNanchor_60"></a><a href="#Footnote_60" class="fnanchor">[60]</a>.</p> - -<p><span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span></p> - -<p><b>Commemoration of Passiontide; Holy -Week</b> (the ‘Great Week,’ as it is styled in the East). -The commemoration of the death of the Saviour is -the primitive and essential element: other days -were given places as the result of reflection, and of -the desire to reproduce liturgically in a mimetic -way the events of the Lord’s history during the last -paschal week. We possess the early testimony of -Tertullian for the <i>dies Paschae</i>, for so he names the -day. He tells us that it was a public and general -fast, and that the kiss of peace was omitted from the -services of the Church<a name="FNanchor_61" id="FNanchor_61"></a><a href="#Footnote_61" class="fnanchor">[61]</a>. But for Palm Sunday, -<i>Coena Domini</i>, and the Great Sabbath we have no -evidence till much later. It is from Palestine that -we get the earliest notice of the rites of Palm -Sunday. In her account of the ceremonies at Jerusalem -‘Silvia’ describes the procession of palm-bearers -on the Sunday of the Great Week. The feast of -Palms is also mentioned in the life of Euthymius, -abbot in Palestine, who died at a very advanced age -in <span class="smcapuc">A.D.</span> 473. But in the West the carrying of palms -does not appear earlier than the ninth century. The -commemoration (<i>Natalis Calicis</i>) of the institution -of the Eucharist on the night before the Lord suffered -probably had its rise about the same time as Palm -Sunday; and a certain mimetic character was given -to the rites of the Thursday by delaying the celebration -of the Liturgy till the evening. This was further<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span> -enhanced in the Church of Carthage (<span class="smcapuc">A.D.</span> 397), which -in view of the original institution of the Eucharist -having been after supper, made an express synodical -declaration that the rule of fasting communion was -binding ‘excepto uno die anniversario, quo coena -domini celebratur<a name="FNanchor_62" id="FNanchor_62"></a><a href="#Footnote_62" class="fnanchor">[62]</a>.’ And St Augustine expressly -affirms that the practice of the Church did not -condemn communion after the evening meal on the -Thursday in Holy Week<a name="FNanchor_63" id="FNanchor_63"></a><a href="#Footnote_63" class="fnanchor">[63]</a>. The name <i>Dies Mandati</i> -(which has probably given us our <i>Maundy Thursday</i>) -is not very ancient. In mediaeval times the particular -mandate of the Lord was taken to be the -feet-washing, before or during which were sung the -words ‘Mandatum novum do vobis<a name="FNanchor_64" id="FNanchor_64"></a><a href="#Footnote_64" class="fnanchor">[64]</a>.’</p> - -<p>At Rome, as late as the time of St Leo, in regard -to the days specially observed in Holy Week, the -only distinction from ordinary weeks seems to have -been the commemoration of the institution of the -Eucharist on Thursday. The adoration of the Cross<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span> -on Good Friday (which we find at Jerusalem in the -days of ‘Silvia’) and the mass of the pre-sanctified -were later additions, and are regarded by Duchesne as -having been introduced into the West in the seventh -or eighth century<a name="FNanchor_65" id="FNanchor_65"></a><a href="#Footnote_65" class="fnanchor">[65]</a>. The observances of the Saturday -were those of the vigil of Easter.</p> - -<p><b>The Ascension</b>: in the Greek Kalendar, and -frequently in Greek writers, with a different connotation, -‘the Taking up,’ ‘Assumption’ (ἀνάληψις)<a name="FNanchor_66" id="FNanchor_66"></a><a href="#Footnote_66" class="fnanchor">[66]</a>, -was celebrated forty days after Easter, as the actual -Ascension took place forty days after the Resurrection; -it is obviously a festival of the constructive period. -There is no mention of it in the earliest Christian -writings; but, without here going into details of -evidence, it may be stated that the festival was -observed, possibly early in, and certainly before, the -close of the fourth century. It is noticed by ‘Silvia’ -(though the name Ascensa is not given to it) as a -day on which at Bethlehem, where the vigil was kept, -the bishop of Jerusalem and the presbyters preached, -but it does not appear that the Eucharist was celebrated. -There was a procession back to Jerusalem -in the evening. Augustine classes the day with -the Passion, the Resurrection, and the advent of the -Holy Spirit (Pentecost), as observed ‘anniversaria -solemnitate<a name="FNanchor_67" id="FNanchor_67"></a><a href="#Footnote_67" class="fnanchor">[67]</a>.’ In the Sacramentary of Leo many -masses <i>in Ascensa</i> (= <i>Ascensione</i>) <i>Domini</i> are to be -found. Both in the East and in some parts of the<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> -West it was customary to celebrate the festival outside -the cities,—a practice suggested doubtless by -Luke xxiv. 50.</p> - -<p>It may be remarked that many old English -writers, both before and after the Reformation, use -the term ‘Holy Thursday’ for this day.</p> - -<p><b>The Transfiguration</b> (Aug. 6 in the Byzantine<a name="FNanchor_68" id="FNanchor_68"></a><a href="#Footnote_68" class="fnanchor">[68]</a>, -Ethiopic, and later mediaeval and modern -Roman Kalendars: on the 7th Sunday after Pentecost -in the Armenian) is of late appearance. If a certain -canon (or prose hymn) on the Transfiguration attributed -to John of Damascus be really his, it would -point to the probable observance of the day in the -eighth century in the East. In the West the festival -appears much later; but the evidence indicates its -having had a partial and local observance long before -it was enjoined by Pope Calixtus III for the Church -generally in <span class="smcapuc">A.D.</span> 1457. This Pope appointed an -office for the day, which was afterwards somewhat -altered by Pius V. The action of Calixtus was -prompted by thankfulness for a victory over the -Turks at Belgrade. Among the Greeks the Transfiguration -is a day of great solemnity. It is preceded -by a ‘proheortia’ and affects the following eight days. -The Armenians observe a preparatory fast for a week<a name="FNanchor_69" id="FNanchor_69"></a><a href="#Footnote_69" class="fnanchor">[69]</a>.</p> - -<p><b>Pentecost.</b> This word as commonly employed -by early Christian writers signifies the whole period<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> -of fifty days after the Resurrection. It is thus that -the term is used by Tertullian in a passage (<i>de -Idolat.</i> 14) where he compares the number of festival -days among the pagans with the number of Christian -festivals. The same is probably true where he speaks -of Pentecost as ‘ordinandis lavacris latissimum -spatium’ (<i>de Baptismo</i> 19). During that period -fasting, and kneeling at prayer, at least in the public -assemblies, were forbidden: and <i>Alleluia</i>, which had -been silent, was resumed. It seems, however, that -once at least Tertullian had in view, in the use of the -word, the day on which the period closed<a name="FNanchor_70" id="FNanchor_70"></a><a href="#Footnote_70" class="fnanchor">[70]</a>. Origen -in a similar way uses the word for the whole period, -but also seems to distinguish between the general -and more restricted signification of the word<a name="FNanchor_71" id="FNanchor_71"></a><a href="#Footnote_71" class="fnanchor">[71]</a>. Earlier -than either of these is the testimony of Irenaeus (if -we may accept it as his) cited, as from his lost book -<i>On the Pascha</i>, by Pseudo-Justin (<i>Quaest. et Respons. -ad Orthodoxos</i>, 115), where Irenaeus speaks of not -kneeling in Pentecost, as that time is of equal dignity -with the Lord’s day, ‘Pentecost’ being here used -evidently for a season. On the other hand, the -compiler, whoever he was, of the <i>Quaestiones</i>, in -which Irenaeus is quoted, in the same place speaks of -not kneeling ‘from the Pascha to Pentecost,’ using -the latter term in its restricted sense. In the newly-recovered -<i>Testament of the Lord</i><a name="FNanchor_72" id="FNanchor_72"></a><a href="#Footnote_72" class="fnanchor">[72]</a> Pentecost is used -for the fifty days between Easter and our Whitsunday<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span> -(i. 28, 42; ii. 12). An interesting survival -of the old signification of Pentecost is still to be found -in the Greek service-books, where the term <i>Mesopentecoste</i> -is used for special festal observances mid-way -between Easter and Whitsunday, commencing on -the Wednesday following the third Sunday after -Easter, and lasting for a week.</p> - -<p>In the forty-third canon of the Council of Elvira -(<span class="smcapuc">A.D.</span> 305) we have a clear example of the use of the -word Pentecost for the fiftieth day. And after that -date the word is widely used in that sense: while -the festival itself assumes gradually more and more -dignity and importance. ‘Silvia’ describes the elaborate -ceremonial observed on this day at Jerusalem -towards the close of the fourth century.</p> - -<p>There are considerable difficulties attendant on -an attempt to assign a precise date to the addition of -an octave to this festival; and the festal character of -the octave week was affected by the ember days -occurring in that week. In the Gelasian Sacramentary, -as it has come down to us, we have the ‘propers’ -for a mass on the Sunday of the octave of Pentecost. -The mass may be described as a mass of the Holy -Spirit, praying for protection for the Church from -the allurements of the vain and deceitful philosophy -of the world; true knowledge of the nature of God -was given by the bestowal of the Holy Spirit, the -Spirit of wisdom, and knowledge, and understanding, -and counsel. The benedictions, which immediately -follow, on those who return to the Catholic unity from -the Arian and other heresies, suggest that it was in<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> -this way that the octave of Pentecost came at a later -date to be made a festival in honour of the mystery -of the blessed Trinity<a name="FNanchor_73" id="FNanchor_73"></a><a href="#Footnote_73" class="fnanchor">[73]</a>. The public reception to the -Catholic unity of Arian and other heretics would -gradually cease to be a feature of the season: but the -liturgical colouring of the service would remain, and -would have to be accounted for. As a matter of fact, -however, the establishment of a festival of the Trinity -with a special office and mass was of late date. It -makes its appearance in the Low Countries in the -tenth century, and made its way but slowly, and -with varying success. Pope Alexander II, who died -in <span class="smcapuc">A.D.</span> 1073, when consulted on the subject, wrote -that according to the Roman rite there was no day -set apart to commemorate the Trinity any more than -the Unity of the Divine Being, and that every day of -the year was truly consecrated to the honour of the -Trinity in Unity. It was not till the fourteenth -century, under the pontificate of John XXII, that the -Roman Church received the feast of the Trinity and -attached it to the first Sunday after Pentecost<a name="FNanchor_74" id="FNanchor_74"></a><a href="#Footnote_74" class="fnanchor">[74]</a>.</p> - -<p>In England, according to Gervase of Canterbury, -Archbishop Thomas Becket instituted the principal -feast of the Trinity on the octave of Pentecost<a name="FNanchor_75" id="FNanchor_75"></a><a href="#Footnote_75" class="fnanchor">[75]</a>.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span></p> - -<h2 id="CHAPTER_V">CHAPTER V<br /> -<span class="smaller">FESTIVALS OF ST MARY THE VIRGIN</span></h2> - -<h3>I. <i>Western Kalendars.</i></h3> - -<p>The history of the origin of some of the following -festivals is obscure; and it is impossible to be precise -as to the dates of their first appearance. We speak -with some reservation of the Festival of Feb. 2, -known first in the West, as well as in the East, by -the name Hypapante (<i>i.e.</i> ‘the Meeting’ of Simeon -with the Lord and His Mother), and afterwards as -the Purification of the Virgin. It seems at first in -the West to have been a festival of our Lord rather -than of the Virgin. In the <i>propria</i> for ‘Yppapanti’ -(<i>sic</i>) in the Gregorian Sacramentary the allusion to -St Mary is of the slightest. Hence at the time when -it first appeared in the West it may be reckoned as -having no special reference to St Mary. The Church -of Rome does not appear (according to Duchesne) to -have observed any festival of the Virgin before the -seventh century, when it adopted the four following -festivals from the Church of Byzantium.</p> - -<p>1. <b>The Purification</b> (or, in early times, -Hypapante). Its date (Feb. 2) is determined by<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> -counting forty days from Christmas (Luke ii. 22: -compare Levit. xii. 2, 4).</p> - -<p>A feast of much dignity and importance (<i>cum -summa laetitia, ac si per Pascha</i>) commemorating -the Presentation of the Lord in the Temple is noticed -as celebrated (towards the close of the fourth century) -at Jerusalem at the time of the pilgrimage of ‘Silvia.’ -It was observed on Feb. 14 (the 40th day after the -Epiphany, reckoned as the day of the Lord’s Nativity): -but ‘Silvia’ does not appear to have regarded it as in -any sense having special reference to St Mary. The -words of the pilgrim simply record the incident in -the Temple; and it looks as if the feast were only -commemorative of a remarkable event in the history -of the Lord.</p> - -<p>It may be pointed out that the Feast of the -Presentation of the Lord in the Temple is still -observed by the Armenians on Feb. 14, as they still -celebrate the Nativity on Jan. 6.</p> - -<p>The origin of the consecrating of candles and -carrying them in procession which has given us the -low Latin names <i>candelaria</i> and <i>candelcisa</i>, the -French <i>chandeleur</i>, the Italian <i>candelora</i>, the German -<i>Lichtmesse</i>, and our English name <i>Candlemas</i>, and -which from early times formed a striking feature in the -ritual of the Feast, has been conjecturally connected -by some with a symbolical setting forth of the words -of Simeon (Luke ii. 32); and by others with the -ceremonial of the heathen <i>Lupercalia</i>. But the -matter is still involved in doubt.</p> - -<p>In the East the establishment of the festival<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span> -throughout the Empire is generally assigned to -Justinian in the year 542. The appearance of -Hypapante in the so-called Gregorian Sacramentary -is, it need scarcely be said, no proof that the festival -was observed in the time of Gregory the Great.</p> - -<p>The word ‘Hypapante’ lingered long in the West. -We find it as the only name of the festival in -the Martyrology of Bede; and one hundred and fifty -years later the day is marked in Usuard as simply -‘Hypapante Domini.’</p> - -<p>2. <b>The Annunciation</b> (March 25) like ‘Hypapante’ -was probably originally a feast of our Lord, -as marking the time of the Incarnation. Inferentially -it may be considered as well established both in the -East and West considerably before the close of the -seventh century. Duchesne considers that we have -very clear testimony to this feast before the Council -in Trullo (<span class="smcapuc">A.D.</span> 692), where it was spoken of as already -established. Perhaps earlier, or, at latest, almost -contemporary, in the West is the testimony of what -is known as the tenth Council of Toledo (?<span class="smcapuc">A.D.</span> 694)<a name="FNanchor_76" id="FNanchor_76"></a><a href="#Footnote_76" class="fnanchor">[76]</a> -where the complaint is made that in various parts of -Spain the festival of St Mary was observed on various -days, and it is further added that as the festival -cannot be fitly celebrated either in Lent, or when -overshadowed by the Paschal festival, the Council -ordains that for the future the day should be xv Kal. -Jan. (Dec. 18) and the Nativity of the Lord on -viii Kal. Jan. (Dec. 25). It is plain that something<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span> -of the nature of an octave was to follow the festival -of Dec. 18; and there is added in a somewhat apologetic -tone, ‘nam quid festum matris nisi incarnatio -verbi?’ (canon 1). The Trullan Council took a different -course. While continuing to prohibit all other -festivals during Lent, it sanctioned the celebration of -this. In the Milanese rite the feast was celebrated -on the fourth Sunday in Advent. In the Mozarabic -Missal we find in the Kalendar the Annunciation of -St Mary marked both on March 25 and Dec. 18; the -latter being distinguished as the ‘Annunciation of -the O,’ referring to the great Antiphons sung at that -season.</p> - -<p>The older titles of the festival were the ‘Annunciation -of the Lord,’ ‘the Annunciation of the -Angel to the Blessed Virgin Mary,’ or ‘the Conception -of Christ.’</p> - -<p>The rules in the Roman rite for transferring the -Annunciation to another day under certain circumstances -will be found in technical works of the -commentators.</p> - -<p>3. <b>The Nativity of the Virgin</b> (Sept. 8). -This also is found in the West towards the close of -the seventh century. Durandus, who is often more -fanciful than wise, had in this case perhaps some -historical foundation for his assertion that the festival -was founded by Pope Sergius I in <span class="smcapuc">A.D.</span> 695. The -story of Joachim and Anna, the parents of St Mary, -is found in certain apocryphal Gospels which circulated -among the Gnostics<a name="FNanchor_77" id="FNanchor_77"></a><a href="#Footnote_77" class="fnanchor">[77]</a>.</p> - -<p><span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span></p> - -<p>4. <b>The Sleep, or (later) Assumption, of -the Virgin</b> (Aug. 15) appears in the West about -the same time as the <i>Annunciation</i> and the <i>Nativity -of the Virgin</i>. All three were unknown to Gregory -the Great. It originated in the East, and was there -known as the Sleep and (afterwards) the Translation. -According to the historian, Nicephorus Callistus, the -festival was founded by the Emperor Maurice (<span class="smcapuc">A.D.</span> -582-602). It is beyond our province here to deal -with the legend of St Mary’s body as well as soul -being taken up to heaven. The festival made its -way slowly in Gaul, but was eventually adopted by -Charlemagne. As late as the twelfth century it was -not universally observed in the East.</p> - -<p>The advance in the titles of the festival from -<i>depositio</i>, <i>pausatio</i>, <i>dormitio</i> to <i>transitus</i> and <i>assumptio</i> -is not without significance. In Bede the name is -<i>Dormitio</i>.</p> - -<p>It will be observed that all these four festivals -came to Rome from Byzantium. In the later mediaeval -period they were of universal obligation in the West<a name="FNanchor_78" id="FNanchor_78"></a><a href="#Footnote_78" class="fnanchor">[78]</a>.</p> - -<p>For notices of the observance of the death of St -Mary on Jan. 18, see Baillet, <i>op. cit.</i>, <span class="smcapuc">VI.</span> 11.</p> - -<p>5. <b>The Presentation of St Mary</b> (<i>praesentatio</i>, -<i>illatio</i>, <i>oblatio</i>) in the Temple at Jerusalem. -In the modern Roman Kalendar at Nov. 21, it is a -‘greater double.’ It does not appear in the Kalendar -of the Sarum Breviary or Missal; but the <i>Sarum<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> -Enchiridion</i> (1530) gives Nov. 21, and the Office is -printed in the Breviary. There were many exceptions -to this feast being observed<a name="FNanchor_79" id="FNanchor_79"></a><a href="#Footnote_79" class="fnanchor">[79]</a>. The festival is based -on a legend<a name="FNanchor_80" id="FNanchor_80"></a><a href="#Footnote_80" class="fnanchor">[80]</a> that at an early age Mary was dedicated -to the service of God in the Temple, and that -there she grew up, and served under the priests and -Levites. The first appearance of the festival is at -Constantinople; and there is evidence for it there in -<span class="smcapuc">A.D.</span> 1150. It passed to the West towards the close -of the fourteenth century<a name="FNanchor_81" id="FNanchor_81"></a><a href="#Footnote_81" class="fnanchor">[81]</a>. And with more certainty -than is usually possible in such enquiries we can -trace its introduction to the impression made by the -accounts, brought back from Cyprus, by Philip de -Mazières, of the solemnities of the feast in the East. -Pius V (<span class="smcapuc">A.D.</span> 1566-1572) withdrew it from the -Roman Kalendar; but it was restored by Sixtus V -(<span class="smcapuc">A.D.</span> 1585-1590).</p> - -<p>6. <b>The Conception of St Mary</b> (Dec. 8). -Since Dec. 8, 1854, when Pius IX (in the Apostolic -Letters <i>Ineffabilis Deus</i>) decreed the doctrine of -the <i>Immaculate Conception</i> to be a necessary article -of the Faith, the epithet <i>Immaculate</i> has been prefixed -to the original title in the service-books of the -Roman Communion. In the Greek Church the day -observed is Dec. 9, and the title is the <i>Conception of -St Anna, grandmother of God</i>, the Easterns connecting -the word ‘conception’ with the person who conceived,<span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> -while the Latins connected it with the person who -was conceived. The festival was commanded to be -observed throughout the Empire of the East by the -Emperor Manuel Comnenus in the middle of the -twelfth century.</p> - -<p>The evidence seems to point to the fact that, like -several other festivals of the Virgin, this originated -in the East. In the Greek <i>Horologion</i> we find it -related that, according to the ancient tradition of the -Church, Anna was barren and well stricken in years, -and also that her spouse Joachim was an aged man. -In sorrow for their childlessness they prayed to the -Lord, who hearing their prayers intimated to them -by an angel that they would have a child, and in -accordance with the promise Anna conceived<a name="FNanchor_82" id="FNanchor_82"></a><a href="#Footnote_82" class="fnanchor">[82]</a>. It -appears that the festival had no dogmatic significance; -and it had its parallel in the historical festival, still -observed in the Greek Church on Sept. 23, of the -Conception of St John the Baptist, a festival which -also had a place in the old Latin Martyrologies.</p> - -<p>In the West the local observance of the day is -associated commonly with the name of St Anselm, -archbishop of Canterbury, who, in one form of the -story, on a voyage from England to Normandy -during a storm vowed to establish the festival. But -the day is marked in some English Kalendars just -before the Norman Conquest, though at first it had -a very limited acceptance<a name="FNanchor_83" id="FNanchor_83"></a><a href="#Footnote_83" class="fnanchor">[83]</a>. It is plain that at an<span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span> -early date there were some who connected the festival -with the belief that St Mary differed from other -mortals in being without original sin. For when the -Chapter of the Cathedral of Lyons were about to -institute the festival in that church, St Bernard of -Clairvaux wrote (<span class="smcapuc">A.D.</span> 1140) expostulating with them -partly on the ground that though St Mary was, as -he believed, sanctified in the womb, yet her conception -was not holy. He added that this was a -novel festival, ‘quam ritus Ecclesiae nescit, non -probat ratio, non commendat antiqua traditio’; and -declares that it was the outcome of the simplicity -of a few unlearned persons, the daughter of inconsiderateness -(<i>levitatis</i>), and the sister of superstition -(<i>Epist.</i> 174).</p> - -<p>John Beleth, Dean of the Faculty of Theology at -Paris, towards the close of the twelfth century argued -much in the same way as St Bernard. And in the -following century, and towards its close, such a leading -authority as Durandus, bishop of Mende, in his -<i>Rationale</i> says that there were some who would -celebrate this festival, but that he could not approve -of it, because St Mary was conceived in original sin, -though she was sanctified in the womb.</p> - -<p>As regards the Church of Rome (properly so -called), Innocent III in the beginning of the thirteenth -century declares in one of his sermons (<i>Serm.</i> <span class="smcapuc">II</span> <i>de -Joan. Bapt.</i>) that no other conception than that of -the Lord Jesus was celebrated in the Church. Nevertheless -the celebration of the day spread both in -France, and, more particularly, in England. The<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> -Council of Oxford (<span class="smcapuc">A.D.</span> 1222) approved of the feast, -but distinguished it from the other feasts of the -Virgin by leaving it to be observed or not at discretion. -In the province of Canterbury the day was made -of obligation by Archbishop Simon Mepeham (<span class="smcapuc">A.D.</span> -1328-33).</p> - -<p>In 1263 the Franciscans resolved to celebrate the -festival publicly in their churches. But even the -Franciscans were not agreed among themselves as to -the doctrine of the Immaculate Conception. Alvarus -Pelagius, the Spanish Theologian, Great Penitentiary -of Pope John XXII, in his <i>de Planctu Ecclesiae</i> -(1332) declares that ‘the new and fantastic opinion -should be cancelled by the faithful.’</p> - -<p>As is well known, the Dominicans took a strong and -even violent part against the doctrine. The greatest -doctor of the thirteenth century, Thomas Aquinas, -had clearly pronounced that St Mary was not sanctified -till the infusion of her <i>anima rationalis</i>. But -with regard to the feast of the Conception he states -that inasmuch as the Roman Church, though not -celebrating the Conception of the Blessed Virgin, -tolerates the practice of certain Churches which do -celebrate it, the celebration of the feast is not to be -wholly reprobated; and he adds that we must not -infer from the observance of the day that St Mary -was holy in her conception, but because we are -ignorant as to the time when she was sanctified, the -feast of her sanctification rather than of her conception -is celebrated on the day of her conception<a name="FNanchor_84" id="FNanchor_84"></a><a href="#Footnote_84" class="fnanchor">[84]</a>.<span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span> -Accordingly in Dominican Kalendars we find the day -marked as <i>Sanctificatio Mariae</i>.</p> - -<p>The Council of Bâle (1439) adopted a constitution -applicable to the whole Church that the feast should -be observed according to the ancient and laudable -custom on Dec. 8, and that it should be known under -the title of the <i>Conception</i> of the Blessed Virgin -Mary, forbidding the use of the name <i>Sanctification</i>, -as having a less extended use. The Roman See, not -recognising this Council, did not take action till -<span class="smcapuc">A.D.</span> 1477, when Sixtus IV, who had been a Franciscan, -published an ordinance (and it is the very first -decree of any Pope on the subject) granting large -indulgences to all the faithful who celebrated, or -assisted at, the Mass and Office of the Conception on -the festival or throughout its octave. In 1483 the -same Pope pronounced excommunication on any -preachers who asserted that St Mary was conceived -in original sin or that those who observed the festival -sinned<a name="FNanchor_85" id="FNanchor_85"></a><a href="#Footnote_85" class="fnanchor">[85]</a>. Clement VIII (1592-1605) raised the -festival to the rank of a greater double. The later -history of the festival can be pursued in Baillet, and -in recent writers dealing with Pius IX.</p> - -<p>For minor festivals of the Virgin, such as ‘St -Mary at Snows,’ the Visitation of St Mary, the -Espousals (<i>Desponsatio</i>), the Most Holy Name of -Mary, the Seven Sorrows, the Rosary of St Mary, -Blessed Mary of Mount Carmel, the Expectation of -the Delivery (<i>partûs</i>), and others, the reader may -consult Baillet, the <i>Catholic Dictionary</i>, etc.</p> - -<p><span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span></p> - -<h3>II. <i>The Orthodox Church of the East.</i></h3> - -<p>A reference to the classification of Feasts in the -Eastern Church<a name="FNanchor_86" id="FNanchor_86"></a><a href="#Footnote_86" class="fnanchor">[86]</a> will show that among the twelve -principal Feasts are found (1) The <i>Evangelismos -of the Theotokos</i>, March 25, corresponding to the -Western feast of the Annunciation; (2) the Repose -of the Theotokos, Aug. 15; (3) the Nativity of the -Theotokos, Sept. 8; and (4) the Entrance of the -Theotokos into the Temple, Nov. 21, corresponding -to the Presentation of the Virgin in the West.</p> - -<p>To these have to be added the following feasts of -lesser dignity: (5) Hypapante (the Meeting of St -Mary with Simeon and Anna in the Temple), Feb. 2, -corresponding to the Western Purification. This is -a day of obligation: but (as has been already remarked) -it is perhaps to be regarded rather as a -festival of the Lord than of St Mary. (6) The -Deposition of the precious Vestment of the Theotokos -in the Church of Blachernae at Constantinople, -July 2: (7) the Deposition of the precious Zone of -the Theotokos at Constantinople, Aug. 31: (8) the -Conception of St Anna (<i>i.e.</i> her conception of St -Mary), Dec. 9, a day of obligation: (9) the Synaxis -of the Theotokos and Joseph, her spouse, Dec. 26, -a day of obligation. This day is also called the -Synaxis of the Theotokos fleeing into Egypt. The -Greeks consider that the visit of the Magi was exactly -one year after the birth of Christ, and that the flight -into Egypt was on the day following that visit.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span></p> - -<h2 id="CHAPTER_VI">CHAPTER VI<br /> -<span class="smaller">FESTIVALS OF THE APOSTLES, THE EVANGELISTS, -AND OF OTHER PERSONS NAMED -IN THE NEW TESTAMENT. OCTAVES AND -VIGILS</span></h2> - -<p>In the Greek Church there has continued to the -present day a Synaxis of the Twelve Apostles on -the day following St Peter and St Paul (June 29); -and in the West we find a commemoration of all the -Apostles, connected with the festival of St Peter and -St Paul, in the Leonine Sacramentary<a name="FNanchor_87" id="FNanchor_87"></a><a href="#Footnote_87" class="fnanchor">[87]</a>. There is a -<i>Natale Omnium Apostolorum</i> with a vigil in the -Gelasian Sacramentary. This festival may have preceded -all separate commemorations. It would seem -to have been observed close to the date of St Peter -and St Paul.</p> - -<p>With certain notable exceptions, feasts of the -New Testament Saints came but slowly into the -cycle of Christian solemnities. With some exceptions, -more or less doubtful, there is no reason to think -that the days of the deaths of the Apostles were<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span> -known to those who gave them places in the Kalendars. -It is highly probable in some cases, and not -improbable in others, that the dates assigned for the -festivals really mark some deposition or translation -of the supposed relics of those commemorated, or -the dedication of some church named in their honour. -Considerations of the space at our disposal demand -that the subject should be only lightly touched; -but references are given to easily accessible works. -And we deal only with the more notable festivals, -or festivals of early appearance.</p> - -<p><b>St Peter and St Paul</b> (June 29). There is -no question that at an early date this festival was -celebrated at Rome. The belief was entertained by -several ancient writers that these two Saints suffered -death upon the same day of the month, but in -different years.</p> - -<p>We have seen already (p. 33 f.) that in the East -at an early date there was a commemoration of St -Peter in close connexion with the commemoration of -the Lord’s Nativity. But at Rome in the earliest -Western Kalendar (the Bucherian) we find two festivals -that deserve consideration: (1) <i>Natale Petri -de Cathedra</i> at Feb. 22; and (2) <i>Petri in Catacumbas -et Pauli Os[t]iense</i>, at June 29, to which are added -the words, <i>Tusco et Basso Coss</i>. To deal first with -the latter entry; as the consulate of Tuscus and -Bassus marks <span class="smcapuc">A.D.</span> 258, it has been not unnaturally -conjectured that the record marks the date of some -translation of the Apostles’ relics. But that conjecture -does not absolutely exclude the supposition<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span> -that the day chosen for the translation was the day -which was believed to have been the day of their -martyrdom. The translation, as Bishop Pearson<a name="FNanchor_88" id="FNanchor_88"></a><a href="#Footnote_88" class="fnanchor">[88]</a> -long ago supposed, was the removal, perhaps with -a view to safety, of the remains to a place at the -third milestone on the Appian Way, called ‘Ad -Catacumbas,’ during the heat of the persecution -under Valerian.</p> - -<p>The observance of a commemoration of St Paul -on June 30 (still so marked in the Roman Kalendar), -has been accounted for by the fact that the bishop of -Rome celebrating mass first at the tomb of St Peter, -and afterwards on the same day having to go a long -distance to the tomb of St Paul, there to celebrate -again, it was arranged to observe the festival of -St Paul on the day after June 29, with a view to -avoiding the fatigue and inconvenience of the two -functions on the one day.</p> - -<p><b>Cathedra Petri.</b> The entry cited above from -the Bucherian Kalendar, <i>Natale Petri de cathedra</i>, -‘the Festival of Peter of the Chair,’ looks -very like the record of the dedication of a church, -where perhaps a seated statue of the Apostle was -placed<a name="FNanchor_89" id="FNanchor_89"></a><a href="#Footnote_89" class="fnanchor">[89]</a>. We are at once reminded of the large -seated figure of Hippolytus discovered in 1551 on -the Via Tiburtina. Or, as De Rossi supposes, the -festival may have had to do with the actual wooden<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span> -chair (as was supposed) which St Peter had used, and -of which we hear in the time of Gregory the Great. -But, whatever may have been the origin of the -festival, it came at a later time to be regarded as -marking the date of the beginning of St Peter’s -episcopate; and there is some evidence that the -festival was made much of as a Christian set off -against the popular pagan solemnity of <i>Cara cognatio</i> -on Feb. 22, when the dead members of each family -were commemorated.</p> - -<p>Duchesne asserts, with something of undue confidence, -that this was without doubt the ground for -the selection of the date Feb. 22 for the Christian -festival; but without committing ourselves to the -acceptance of Duchesne’s view, we may say that it -may well have been a reason why efforts were made -to draw off the faithful, by means of the Christian -solemnity, from the temptation to join in rites incompatible -with their profession. The festival was -unknown in the East, and, what is more remarkable, -equally unknown in the Church of North Africa; -but it appeared early in Gaul, and, as has been conjectured, -with a view to prevent the festival falling, -as would occasionally happen, in Lent, the date was -pushed back to Jan. 18. At Rome it continued to -be observed on Feb. 22.</p> - -<p>It would seem to have been due to the anxiety -of the early mediaeval Kalendar-makers and Martyrologists -to comprehend in their lists everything in -the way of church solemnities recorded in any -Kalendar that we have the invention of St Peter’s<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> -Chair at Antioch. They found some Kalendars -marking <i>Cathedra Petri</i> at Jan. 18, and others at -Feb. 22. Might not, they would argue, these double -dates be accounted for by the old accounts that -St Peter had exercised an episcopate at Antioch -before he came to Rome?</p> - -<p>Venerable Bede does not mark any Festival of -St Peter’s Chair at Jan. 18, but at Feb. 22 writes -‘Apud Antiochiam Cathedra S. Petri.’ But in the -Martyrology, known as <i>Gellonense</i> (circ. 800), and in -Usuard’s Martyrology we find at Jan. 18, ‘Cathedrae -S. Petri Apostoli quâ Romae primo sedit,’ and at -Feb. 22 ‘Cathedrae S. Petri Apostoli quâ sedit apud -Antiochiam’ (<i>Gellonense</i>), ‘Apud Antiochiam Cathedrae -S. Petri’ (<i>Usuard</i>). There continued to be -a variety of use in different dioceses as to the day -on which ‘St Peter’s Chair’ was celebrated; and it -was not till as late as 1558 that Pope Paul IV settled -the question by ordering that the feast of the Roman -Chair should be observed on Jan. 18, while Gregory -XIII restored Feb. 22 as the feast of the Chair at -Antioch. This is not the place to discuss whether -there was, properly speaking, any episcopate of -St Peter at Antioch. It is significant that the -churches of Greece and the East knew nothing of -the feast of St Peter’s Chair at Antioch<a name="FNanchor_90" id="FNanchor_90"></a><a href="#Footnote_90" class="fnanchor">[90]</a>.</p> - -<p><span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span></p> - -<p><b>St Peter ‘ad vincula,’</b> ‘St Peter’s Chains.’ -The Eastern Church celebrates the festival of -<i>St Peter’s Chain</i> on Jan. 16; the Latin Church -celebrates the corresponding festival on Aug. 1. -Both festivals not improbably had their origins in -the dedication of churches, where what were supposed -to be a chain or chains which had bound Peter were -preserved. The plural, ‘chains,’ in the Roman name -is significant, and will be understood by reference -to the 4th and 5th Lections for the feast in the -Roman Breviary. The feast does not appear in -Western Kalendars till the eighth century.</p> - -<p>The seventeenth century building, S. Pietro in -Vincoli, on the Esquiline, occupies the site of the -church of the Apostles, reconstructed at the expense -of the imperial family between <span class="smcapuc">A.D.</span> 432 and <span class="smcapuc">A.D.</span> 440, -where the precious relics were deposited.</p> - -<p>In connexion with this feast attention should be -called to the fact that in the so-called Hieronymian -Martyrology at Aug. 1, we find no reference to the -chains, but there is the particularly interesting entry: -‘At Rome, dedication of the first church both constructed -and consecrated by blessed Peter the -Apostle<a name="FNanchor_91" id="FNanchor_91"></a><a href="#Footnote_91" class="fnanchor">[91]</a>.’</p> - -<p><b>St Andrew</b> (Nov. 30). The Martyrologies agree -in giving Nov. 30 as the day of the martyrdom. The -festival appeared early at Rome, and was given a -place of high dignity<a name="FNanchor_92" id="FNanchor_92"></a><a href="#Footnote_92" class="fnanchor">[92]</a>. In fact there is authority for<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span> -the feast being kept at Rome in early times with no -less solemnity than St Peter’s Day. It will be remembered -that in the prayer <i>Libera nos</i> in the -Canon of the Mass Andrew is named together with -Peter and Paul. The Sacramentary of St Leo has -four sets of ‘propers’ for masses on this festival. It -is a day of much importance in the Greek Church, -as St Andrew, the Protoclete, is reckoned the apostle -of Greece. St Andrew is the patron of the Russian -Church<a name="FNanchor_93" id="FNanchor_93"></a><a href="#Footnote_93" class="fnanchor">[93]</a>. Relics of St Andrew, said to have been -brought by a monk named Regulus from Patras to -Scotland, gave the name of St Andrew to the place in -Fife previously known as Kilrymont; and St Andrew -became the patron saint of Scotland. In the -Aberdeen Breviary his day is a ‘greater double.’</p> - -<p>Bishop Wordsworth remarks that St Andrew’s -Day ‘is perhaps the only festival of an Apostle -claiming to be really on the anniversary of his death.’ -Nov. 30 is given as the day of his martyrdom in -the apocryphal <i>Acta Andreae</i>, describing his death -at Patras<a name="FNanchor_94" id="FNanchor_94"></a><a href="#Footnote_94" class="fnanchor">[94]</a>.</p> - -<p><b>St James the Great</b> (July 25), the son of -Zebedee, does not appear very early. The day is not -noticed in either the Leonine or the Gelasian Sacramentary, -and made its way to general acceptance -but slowly. In the canons of the Council of Oxford -(<span class="smcapuc">A.D.</span> 1222) it does not appear among the chief -festivals for general observance in England, although<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> -in England it was certainly a <i>festum chori</i> long before -that date.</p> - -<p>It would seem (Acts xii. 2, 3) that the death of -James took place about the time of the Paschal commemoration; -the Coptic Kalendar marks St James’s -day on April 12, and the Syrian lectionary of Antioch -on April 30, on which day also the Greek Church -keeps a festival of St James, using for the Epistle -Acts xii. 1, etc. The placing of the festival in the -West so far from Easter as July 25, suggests that -the latter date was connected with some translation -of relics, or such like.</p> - -<p>As we have already seen (p. 16) the ancient Syriac -Kalendar edited originally by Wright, commemorates -James together with his brother John on Dec. 27.</p> - -<p><b>St John, Apostle and Evangelist.</b> The -principal festival on Dec. 27 is found in the fourth -century in the East, where he was conjoined with -James. Traces of this conjunction are to be found -in the West. It is interesting to find in the Gothic -Missal, printed by Muratori, a mass for the Natale -of the Apostles James and John placed between -St Stephen and Holy Innocents. And in the Hieronymian -Martyrology we find at Dec. 27 ‘the ordination -to the episcopate of St James, the Lord’s brother -[a confusion], and the assumption of St John, the -Evangelist, at Ephesus.’</p> - -<p>The Greek Church commemorates the <i>metastasis</i>, -or migration of John, on Sept. 26, and an important -festival in honour of the holy dust (called <i>manna</i>) -from his tomb at Ephesus on May 8.</p> - -<p><span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span></p> - -<p><b>St John before the Latin gate</b> (May 6). -The story of the caldron of boiling oil is as old as -Tertullian (<i>de Praescript.</i> c. 36). But of the festival -there is no notice before the closing years of the -eighth century. The day of the month probably -marks the date of the dedication of a church near -the Latin gate<a name="FNanchor_95" id="FNanchor_95"></a><a href="#Footnote_95" class="fnanchor">[95]</a>. It is characteristically a Western -festival. In the Roman rite it was, about the -thirteenth century, a semi-double: it was made a -double by Pius V (1566-1572), and a greater double -by Clement VIII (1592-1605).</p> - -<p><b>St Matthew</b> (Sept. 21): in the Greek, Russian, -Syrian and Armenian Churches, Nov. 16: in the -Egyptian and Ethiopic Kalendars of Ludolf, Oct. 9. -The festival of Sept. 21 is certainly late in appearing. -It is wanting in the Leonine, Gelasian, and Gallican -Sacramentaries, and in Muratori’s edition of the -Gregorian. It is found, however, generally in the -martyrologies, which fact, of course, does not -necessarily imply that there was any liturgical -observance of the day<a name="FNanchor_96" id="FNanchor_96"></a><a href="#Footnote_96" class="fnanchor">[96]</a>.</p> - -<p><b>St Luke</b> (Oct. 18); and on the same day -generally in the East. The day perhaps marks a -translation of relics in the East, as is stated in the -so-called Hieronymian Martyrology. St Luke does -not appear in the older Sacramentaries; but in some -manuscripts of the Gregorian we find a proper -preface for St Luke on v Kal. Nov. (Oct. 28).</p> - -<p><b>St Mark</b> (April 25): on the same day in the<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> -East. The day is of late appearance, not perhaps -before the ninth century. The great processional -litanies on April 25 appear at Rome long before -St Mark’s name was attached to the day. In their -origin these litanies were distinctively Roman.</p> - -<p><b>St Philip and St James</b> (May 1). This was -the day of the dedication of a church at Rome in -their honour in the second half of the sixth century. -The word <i>natale</i> is applied at a later time to the -day; which may have been in error, or, as can be -proved by many examples, the word <i>natale</i> came -to be used loosely as equivalent to festival or commemoration. -In the Greek Church St James, ‘the -brother of God,’ is commemorated on Oct. 23, and -St Philip, ‘one of the twelve,’ on Nov. 14. The -Greeks celebrate Philip, the deacon, on Oct. 11, and -he appears in Usuard’s Martyrology at June 6.</p> - -<p>Why Philip and James should be associated we -know not. The deposition of relics of both at the -time of the dedication of the church at Rome may -perhaps account for the conjunction of the names.</p> - -<p><b>St Simon and St Jude</b> (Oct. 28). Legend -associates these two Apostles as having together -laboured for thirteen years in Persia, and as there -dying martyrs’ deaths. In the Sacramentaries they -do not appear till they are found in a late form of -the Gregorian. In the East the commemoration of -these Apostles is divided and a day assigned to each. -In the Greek Church Simon Zelotes appears at -May 10, and Judas (Thaddaeus) at June 19.</p> - -<p><b>St Thomas, Apostle and Martyr</b> (Dec. 21);<span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> -his Translation is marked at July 3 in the West. -In the Greek Church St Thomas is commemorated -on Oct. 6, a day also observed by the Syrians, who -add a translation on July 3. In the fourth century -there was a magnificent basilica of St Thomas at -Edessa, and to this church the remains of the Apostle -were translated (from India according to the legend) -before the close of the century. St Thomas (at -Dec. 21) is not found in the Leonine, and only in -some texts of the Gregorian Sacramentary. He -appears, however, in the Gelasian.</p> - -<p><b>St Bartholomew</b> (Aug. 24); and at Rome on -Aug. 25. The Latin churches generally, including -that of mediaeval England, observed Aug. 24. The -Greek Church commemorates Bartholomew together -with Barnabas on June 11, and a translation of the -relics of Bartholomew on Aug. 25. In the West -the introduction of the feast was late. There is -no trace of it in the early forms of the great -Sacramentaries<a name="FNanchor_97" id="FNanchor_97"></a><a href="#Footnote_97" class="fnanchor">[97]</a>.</p> - -<p><b>St John the Baptist, the Nativity</b> (June 24); -so too in the Greek Church. The date was doubtless -assigned on the strength of the inference drawn from -the Gospels, that the birth of the baptist preceded -that of the Saviour by six months. It appeared -early, and was a recognised day in the time of -St Augustine<a name="FNanchor_98" id="FNanchor_98"></a><a href="#Footnote_98" class="fnanchor">[98]</a>. It has its masses in the Sacramentaries -from the Leonine downwards.</p> - -<p><span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span></p> - -<p><b>The Decollation of St John the Baptist</b> -(generally Aug. 29). This festival is also early, but, -so far as evidence goes, not so early as the Nativity<a name="FNanchor_99" id="FNanchor_99"></a><a href="#Footnote_99" class="fnanchor">[99]</a>. -It was known in Gaul before it was adopted at Rome. -The Greek churches celebrate the day on Aug. 29<a name="FNanchor_100" id="FNanchor_100"></a><a href="#Footnote_100" class="fnanchor">[100]</a>.</p> - -<p><b>The Conversion of St Paul</b> (Jan. 25), was of -late introduction. It does not appear in the correct -text of Bede’s Martyrology, and in only late texts -of the Gregorian Sacramentary. There is reason for -believing that the day was first observed to mark -the translation of relics of St Paul at Rome, for so -it appears in the Hieronymian Martyrology, and the -period of transition seems to be marked in the -Martyrology of Rabanus Maurus (ninth century), -where we find at Jan. 25, ‘Translation and Conversion -of St Paul.’ It is not found in England in -the Pontifical of Egbert, Archbishop of York (<span class="smcapuc">A.D.</span> -732-766), but it appears in the Leofric Missal, in -the second half of the eleventh century. It is -unknown in the Greek Church.</p> - -<p><b>St Mary Magdalene</b> (July 22), who is identified -in the West with the woman who was a sinner, -and with Mary the sister of Lazarus, is distinguished -from each of these in the Greek service-books which -also mark her festival on July 22. Among the -Easterns she is thought of as ‘the holy myrrh-bearer,’ -one of the women who brought the spices<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> -to the tomb of the Lord. In various places in the -West, though not at Rome, the day was a day of -obligation in the middle ages. It appears in some -service-books in the tenth and eleventh centuries, -but not in missals, <i>secundum consuetudinem Romanae -curiae</i>, till the thirteenth<a name="FNanchor_101" id="FNanchor_101"></a><a href="#Footnote_101" class="fnanchor">[101]</a>.</p> - -<p>There was a festival of St Mary Magdalene -(July 22) in the English Prayer Book of 1549. The -collect and gospel (Luke vii. 36 to the end of the -chapter) show that no English Reformers identified -the Magdalene with the woman who was a sinner. -The festival disappears in the Prayer Book of 1552.</p> - -<p><b>St Barnabas, the Apostle</b> (June 11). The -Greeks commemorate on this day ‘Bartholomew and -Barnabas, Apostles.’ The festival probably marks -the supposed finding of the body of Barnabas (having -a copy of St Matthew’s Gospel in his hand) in the -island of Cyprus in the fifth century. Barnabas is -not found at June 11 in the so-called Hieronymian -Martyrology; nor in the Martyrology known as -<i>Gellonense</i>, but it is noted in Bede (though there is -some doubt whether the entry is not due to Florus), -and in the later Martyrologies.</p> - -<p>The Greek Church commemorates (many of them -with proper names attached) the seventy disciples -of Luke x. 1, called in the service-books ‘apostles.’</p> - -<p><b>Octaves.</b> The word Octave is used sometimes -for the eighth day after a festival, sometimes (in -later documents) for the space of eight days which -follow the festival. It may be regarded as an echo<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> -or prolongation of the festival. In the Eastern -Church what is known as the <i>Apodosis</i> (see p. 135) -in a measure corresponds to the Western Octave. -It has not unreasonably been conjectured that they -owe their origin to an imitation of the festal practices -of the Hebrews (Levit. xxiii. 6; Num. xxviii. 17; -Deut. xvi. 3). Octaves were originally few: they -appear first in connexion with Easter and Pentecost, -and, occasionally, with the Epiphany. In the eighth -and ninth centuries Octaves became more numerous. -Yet in the Corbie Kalendar (<span class="smcapuc">A.D.</span> 826), assuming -that the movable feasts of Easter and Pentecost had -their Octaves, we find in addition only the Octaves -of Christmas, Epiphany, Peter and Paul, Lawrence -and Andrew. This falls in well with what is said -by Amalarius (about the same date) who, after -noticing the Octaves of Christmas, Epiphany, Easter, -and Pentecost, adds, ‘We are accustomed to celebrate -the Octaves of the <i>natalitia</i> of some saints, that is, -of those whose festivals are esteemed as more illustrious -amongst us’ (<i>De ecclesiasticis officiis</i>, iv. 36). -At Rome we find St Agnes having an Octave (Jan. -28) at a date earlier than that with which we have -been dealing<a name="FNanchor_102" id="FNanchor_102"></a><a href="#Footnote_102" class="fnanchor">[102]</a>; and even to-day in the Roman Missal -and Breviary there is an interesting survival in the -persistence of the old name, <i>Agnetis secundo</i>, and -of ‘propers’ for the day. Liturgically, the ancient -practice in the West was to insert a simple commemoration -on the eighth day of festivals.</p> - -<p>The prolongation of a festival for eight days may<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> -be found illustrated by the practice of the Church -at Jerusalem in the fourth century, as recounted by -‘Silvia’ in her descriptions of the Epiphany, the -Pascha, and the feast of the dedication of the churches -known as the Martyrium and the Church of the -Resurrection.</p> - -<p>The great multiplication of Octaves in mediaeval -times has been attributed to the influence of the -Franciscans, who in the language of Kellner ‘provided -an inordinate number of Octaves in their Breviary, -and observed each day of the Octave with the rite -of a <i>festum duplex</i><a name="FNanchor_103" id="FNanchor_103"></a><a href="#Footnote_103" class="fnanchor">[103]</a>.’</p> - -<p>The somewhat elaborate rules with respect to -Octaves and their relation to the observance of other -festivals, as enjoined in the modern Roman rite, can -be found in such technical works as those of Gavantus -and Ferraris. It must suffice here to observe that -within the Octaves of Christmas, Easter, Pentecost, -the Epiphany, and Corpus Christi, Votive and Requiem -masses are prohibited.</p> - -<p><b>Vigils.</b> The origin of vigils is obscure. The -proper service of each Lord’s Day was preceded in -early times by what may be regarded as something -like a vigil, a service before the dawn of day; and -some think that this view may be deduced from -Pliny’s well-known letter to Trajan. But in this -there would seem, perhaps, to be a reading into the -document of more than its contents warrant. However -this may be, we find as early as Tertullian that -there were among Christians ‘nocturnae convocationes,’<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> -the solemnities of the Pascha being more -particularly referred to<a name="FNanchor_104" id="FNanchor_104"></a><a href="#Footnote_104" class="fnanchor">[104]</a>. The exact nature and object -of these assemblies are not described. Evidence is -more full at a later date for vigils of some kind, not -only before the Lord’s Day but also before the Sabbath<a name="FNanchor_105" id="FNanchor_105"></a><a href="#Footnote_105" class="fnanchor">[105]</a>. -At the period when ‘Silvia’ visited Jerusalem -the faithful seem to have engaged in services before -the dawn on every Lord’s Day. And in Gaul in the -fifth century, as we gather from Sidonius Apollinaris<a name="FNanchor_106" id="FNanchor_106"></a><a href="#Footnote_106" class="fnanchor">[106]</a>, -the vigils were not all night-watches but services -before day-break. About a century later than -Tertullian, we find the Council of Elvira, near -Granada, some time in the first quarter of the fourth -century, enacting a canon (35), declaring that women -should not spend the night-watches (<i>pervigilent</i>) -in cemeteries, ‘because often under the pretext -of prayer they secretly commit serious offences -(<i>scelera</i>).’ There is no further explanation; and -the probable conjecture has been offered that it may -have been the practice to have vigils in the cemeteries -on the night before the oblation was offered at the -tomb of one of the martyrs. That there was in -Spain at this date some kind of service in the -cemeteries seems not improbable from the fact that -the canon immediately preceding that which we -have noticed forbids the lighting of wax tapers in -cemeteries in the day time.</p> - -<p>By the end of the fourth century, there is ample<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> -evidence for the observance of nocturnal or early -morning vigils before the greater festivals in both -East and West. Early in the fifth century Vigilantius -protested against the scandals which arose -from the nocturnal watchings in the basilicas, and -for this, among other assaults upon the current -abuses and superstitions of the time, he drew upon -himself the violent and coarse invective of Jerome. -Yet Jerome himself may be quoted for the fact that -there were moral dangers attending these nocturnal -vigils, for while advising the lady Laeta to inure her -daughter, the younger Paula, to days of vigil and -solemn pernoctations, he warns her that she should -keep the girl close by her side<a name="FNanchor_107" id="FNanchor_107"></a><a href="#Footnote_107" class="fnanchor">[107]</a>. To Pope Boniface I -(<span class="smcapuc">A.D.</span> 418-422) has been attributed the prohibition -of nocturnal vigils in the Roman cemeteries.</p> - -<p>With regard to the Paschal Vigil, Jerome expresses -the opinion that it originated in the belief -that Christ would come again in the night of the -Pascha<a name="FNanchor_108" id="FNanchor_108"></a><a href="#Footnote_108" class="fnanchor">[108]</a>.</p> - -<p>In process of time, the day before the feast -(<i>dies profestus</i>) assumed the name of vigil, and was -in the West commonly, though not universally, -associated with a fast. Mediaeval ritualists, such -as Honorius of Autun (who died a little after <span class="smcapuc">A.D.</span> -1130), connect the change with the popular abuses -of the nocturnal vigils.</p> - -<p>There is an interesting letter of Innocent III -(about <span class="smcapuc">A.D.</span> 1213), laying down the rule in the<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> -Roman Church, which still prevails. The vigils of -the Apostles are to be observed as fasts, with the -exception of St John the Evangelist and St Philip -and St James, the former occurring in the season of -Christmas, and the latter in that of Easter<a name="FNanchor_109" id="FNanchor_109"></a><a href="#Footnote_109" class="fnanchor">[109]</a>. Beside -the vigils of the Apostles, the vigils of Christmas -and the Assumption are fasts <i>de jure</i>, and by -custom the vigils of Pentecost, the Nativity of -the Baptist, St Lawrence, and All Saints. These -rules were often locally modified by papal indults.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span></p> - -<h2 id="CHAPTER_VII">CHAPTER VII<br /> -<span class="smaller">SEASONS OF PREPARATION AND PENITENCE</span></h2> - -<h3><span class="smcap">Advent</span></h3> - -<p>Advent, as the term is now employed, signifies -a season, regarded as preparatory to the Festival -of the Nativity of the Lord, including four Sundays -and a variable number of days, as affected by the -day of the week upon which December 25 falls.</p> - -<p>As no evidence has been adduced for an established -celebration of the Feast of the Nativity before -the fourth century, so it is obvious that we cannot -expect to find the appointment of a season of preparation -before that date. As a matter of fact, it -would seem that the earliest distinct notice of such -a season, prescribed for general use, belongs to the -latter part of the sixth century; and that the practice -originated in Gaul. In a small council held at -Tours about <span class="smcapuc">A.D.</span> 567 there is vaguely indicated a -fast <i>for monks</i> in December, to be kept every day -‘usque ad natale domini’ (can. 17). A few years -later, in the south of Gaul, we find what seems a -canon of general application, but less exacting in -regard to the number of days on which the fast was<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> -to be observed. In the ninth canon of the Council -of Mâcon (<span class="smcapuc">A.D.</span> 581) it is enjoined that from the -festival of St Martin (Nov. 11) the second, fourth -and sixth days of the week should be fasting days, -that the sacrifices should be celebrated in the quadragesimal -order, and that on these days the canons -(probably meaning the canons of this synod) should -be read, so that no one could plead that he erred -through ignorance. We have here something that -at once reminds us of the pre-paschal season, as -observed in some Churches. The season came to -be known as <i>Quadragesima S. Martini</i>. But the -length of this season (as was also true of Lent) seems -to have varied much. The six Sundays which it -covered, as we may infer from the canon of Mâcon -referred to above, we find indicated probably by the -six <i>missae</i> of Sundays of Advent in the Ambrosian -and Mozarabic rites. Yet the oldest Gallican Sacramentary -records only three Sundays, and the Gothic-Gallican -only two<a name="FNanchor_110" id="FNanchor_110"></a><a href="#Footnote_110" class="fnanchor">[110]</a>.</p> - -<p>In England, as we learn from Bede, forty days -of fasting ‘ante natale domini’ were observed by -Cuthbert († 687) and by Ecbert († 729). In both -cases, however, it should be remarked, the observance -seems mentioned as an indication of exceptional -piety<a name="FNanchor_111" id="FNanchor_111"></a><a href="#Footnote_111" class="fnanchor">[111]</a>.</p> - -<p>At the close of the sixth century Rome, under -Gregory the Great, adopted the rule of the four -Sundays in Advent; and in the following century<span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span> -this rule became prevalent (though not universal) -in the West.</p> - -<p>In the Greek Church the general observance of -forty days’ penitential preparation for Christmas does -not appear to have been established before the thirteenth -century. In the Greek Church of to-day the -forty days’ preparation begins on Nov. 15. It is -sometimes called the Fast of St Philip, doubtless -because the festival of St Philip was celebrated on -Nov. 14. On Wednesdays and Fridays the fast is -rigorous; but on other days, wine, oil, and fish are -allowed.</p> - -<p>The practice of the Armenians is peculiar: they -observe a fast for the week preceding the Nativity, -and for one week commencing fifty days before the -Nativity. The conjecture has been offered that -these two weeks are a survival of a fast that had -originally lasted for the whole of fifty days.</p> - -<p>In Churches of the Roman Communion at the -present day, the practice as to fasting varies. In -Great Britain and Ireland Wednesdays and Fridays -are expected to be observed; but in many parts of -the continent of Europe there is no distinction between -weeks in Advent and ordinary weeks.</p> - -<p>On December 16 in the West it was the practice -to sing as an antiphon to the Magnificat the first -of a series of seven antiphons, each beginning with -‘O’; thus, ‘O Sapientia’ (Dec. 16), ‘O Adonai’ (17), -‘O Radix Jesse’ (18), etc. In the Kalendar of the -Book of Common Prayer the words ‘O Sapientia’ -appear at Dec. 16. This is not, strictly speaking,<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> -a <i>survival</i> of mediaeval times; for it was first introduced -into the English Prayer Book Kalendar in -<span class="smcapuc">A.D.</span> 1604.</p> - -<p>The rule of the English Book of Common Prayer -(1662) for determining Advent runs thus: ‘Advent -Sunday is always the nearest Sunday to the Feast -of St Andrew, whether before or after.’ As thus -expressed, the rule does not seem to contemplate -the case of Advent Sunday falling on St Andrew’s -Day. It was a mistake not to add the additional -words which were in the Scottish Prayer Book of -1637, namely, ‘or that Sunday which falleth upon -any day from the twenty-seventh of November -to the third of December inclusively.’ The word -‘or’ does not imply that the second part of the -rule is an equivalent of the first; but it gives a -rule to meet a case not contemplated in the first -part.</p> - -<h3><span class="smcap">The Fast preceding Easter (Lent)</span></h3> - -<p>That a fast preliminary to the Pascha was observed -in the early Church is beyond question. -Irenaeus, in his letter to Victor, bishop of Rome<a name="FNanchor_112" id="FNanchor_112"></a><a href="#Footnote_112" class="fnanchor">[112]</a>, -states that at the time there were several differences -as to the length of the fast; but in no case was -a prolonged series of days prescribed. ‘Some,’ he -says, ‘think they ought to fast one day; others, -two; others more than two; others reckon together -forty hours both of the day and the night as the<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> -day [of fasting]<a name="FNanchor_113" id="FNanchor_113"></a><a href="#Footnote_113" class="fnanchor">[113]</a>.’ And Irenaeus adds that these -differences existed long before (πολὺ πρότερον) the -time when he wrote. The words about the forty -hours may perhaps be illustrated by passages of -Tertullian<a name="FNanchor_114" id="FNanchor_114"></a><a href="#Footnote_114" class="fnanchor">[114]</a>, where he speaks of persons fasting in -the days ‘when the bridegroom was taken away,’ -or, in other words, the time during which the Lord -was under the power of death, <i>i.e.</i> certain hours of -the day of the Crucifixion, the twenty-four hours -of Saturday, and certain hours of the early part of -Easter Day. We shall not delay to discuss the -questions connected with the exact time of commencing -and of closing the forty hours.</p> - -<p>About the middle of the third century at Alexandria -the whole week before Easter was observed -as a time of fasting by some; but there were those -who fasted only on four days; others contented -themselves with three or even two; while there were -some (evidently exceptional persons) who did not -fast even one day<a name="FNanchor_115" id="FNanchor_115"></a><a href="#Footnote_115" class="fnanchor">[115]</a>. It is plain that as yet no fixed -rule was enforced.</p> - -<p>In the fourth century we meet with the term -τεσσαρακοστή, or Quadragesima. In the fifth canon -of the Council of Nicaea it is ordered that one of<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span> -the two annual provincial Synods should be held -before ‘the tessarakoste.’ The sense of the term -is assumed to be known, and is not explained. But -it must not be inferred that the word necessarily -signifies here forty <i>days</i>, or that forty <i>days</i> were -assigned to fasting.</p> - -<p>The classical authority for the variations of later -usages is the passage of Socrates<a name="FNanchor_116" id="FNanchor_116"></a><a href="#Footnote_116" class="fnanchor">[116]</a>, where he describes -many differences of practice in his own day (<i>c.</i> <span class="smcapuc">A.D.</span> -440) and the varieties in the length of the fast in -different countries. At Rome, he says, there was a -fast of three weeks, excepting Saturdays and Sundays; -at Alexandria and in Achaia and Illyricum -a fast of six weeks; in other places the fast began -seven weeks before Easter, but was limited to fifteen -days, with an interval between each five days<a name="FNanchor_117" id="FNanchor_117"></a><a href="#Footnote_117" class="fnanchor">[117]</a>. Not -long after his time there were two prevailing usages—that -of the Churches which deducted from the -fasting days Sundays and Saturdays (always excepting -the Saturday in Holy Week), and that of the -Churches which deducted only the Sundays. The -former was the prevailing usage in the East; the -latter, in the West. The seven weeks in the East, -with thirteen days deducted (seven Sundays and six -Saturdays), and the six weeks of the West, with only -six days deducted, agree precisely in each having -only thirty-six fasting days.</p> - -<p><span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span></p> - -<p>At the time of the <i>Peregrinatio Silviae</i> (about -the end of the fourth century), if we may trust the -writer, at Jerusalem eight weeks of fasting preceded -Easter, which, deducting eight Sundays and seven -Saturdays, gave, as she expressly says, forty-one -days of fasting. This is highly exceptional, if not -unique. At any rate, the practice did not long -continue.</p> - -<p>The number 36 is nearly the tenth of 365—the -number of the days of the year; and this thought -struck the fancy of more than one writer. We were -bound, they urged, to offer to God the holy tithe, -not only of our increase, but of our time. And in -the fifth century John Cassian presses this point, -and attempts to bring the length of the fast to -correspond more closely with the tithe of the year -by observing that the fast was prolonged for some -hours, ‘usque in gallorum cantum,’ on Easter -morning<a name="FNanchor_118" id="FNanchor_118"></a><a href="#Footnote_118" class="fnanchor">[118]</a>.</p> - -<p>At a later period the thought of the fasts of -Moses and Elijah, and more particularly of the -Lord’s fast of forty days in the wilderness, seems to -have suggested that the fast of the faithful should -correspond in length. The addition of four days—the -Wednesday and three following days immediately -preceding the first Sunday in Lent—has been -frequently attributed to Gregory the Great. But -the writings of Gregory testify to his knowing only -thirty-six fasting days. And it is now generally -acknowledged that no support for the supposition<span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span> -can be based on the language of the collects for -Feria IV and Feria VI in the week begun on Quinquagesima, -which speak of the beginning of the fast, -and are to be found in the Gregorian Sacramentary<a name="FNanchor_119" id="FNanchor_119"></a><a href="#Footnote_119" class="fnanchor">[119]</a>. -The Sacramentary, as we now possess it, abounds in -additions later than the time of Gregory.</p> - -<p>It is impossible to say precisely when, or by whom, -the additional four days were introduced. Approximately -we may assign this change to about the -beginning of the eighth century, and to Rome. It -did not obtain everywhere. It was not till near -the close of the eleventh century that the Scottish -Church, at the persuasion of the Saxon princess, -Queen Margaret of Scotland, fell into line with most -of the other Western Churches, by accepting the four -fasting days in the week before the first Sunday in -Lent<a name="FNanchor_120" id="FNanchor_120"></a><a href="#Footnote_120" class="fnanchor">[120]</a>. The Mozarabic Liturgy adopted it only at -the instance of Cardinal Ximenes about the beginning -of the sixteenth century. The Church of Milan -still preserves, among its interesting survivals, the -commencement of the rigorous Lenten Fast on the -Monday after the first Sunday. But in 1563 St -Charles Borromeo, then archbishop of Milan, succeeded, -against vigorous local protests, in making -the first Sunday in Lent a day of abstinence.</p> - -<p>The term <i>caput jejunii</i> was applied sometimes to -the Wednesday, known as Ash Wednesday, and frequently -in service-books to the period of the four -days preceding the first Sunday in Lent. Thus,<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span> -these days are designated ‘Feria IV, Feria V, Feria -VI, et Sabbatum, in capite jejunii.’ The distribution -of ashes on the Wednesday in the Western Church -is a much modified survival and relic of the ancient -penitential discipline.</p> - -<p>In the Orthodox Church of the East at the -present day ‘the great and holy Tessarakoste’ contains, -as in the West, six Sundays. But the Lenten -offices commence at Vespers on the Sunday (known -as Tyrinis, or Tyrophagus) preceding the first Sunday -in Lent. In the week preceding this Sunday (corresponding -to the Western Quinquagesima) the faithful -give up the use of flesh meat, and confine themselves -to cheese (τυρός) and other <i>lacticinia</i>. And it may -be observed, in passing, that in the Greek Church -there are other examples of the week being named -from the Sunday which <i>follows</i> it. Thus, ‘the week -of Palms’ is the week <i>followed</i> by Palm Sunday<a name="FNanchor_121" id="FNanchor_121"></a><a href="#Footnote_121" class="fnanchor">[121]</a>. -The Sunday (our Sexagesima) preceding <i>Tyrinis</i> is -called <i>Apocreos</i> (<i>Dominica carnisprivii</i>). It is the -last day upon which flesh may be eaten. After the -Sunday ‘Tyrinis’ a more rigorous fast is prescribed; -but Sundays and Saturdays (except the Saturday in -Holy week) are exempted, so that there are only -thirty-six days of rigid fasting; five days in each -of the first six weeks, and six days in the last week<a name="FNanchor_122" id="FNanchor_122"></a><a href="#Footnote_122" class="fnanchor">[122]</a>.</p> - -<p>The word <i>quadragesima</i> is the source of the<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span> -Italian <i>quaresima</i>, and the French <i>carême</i> (in old -French, <i>quaresme</i>); while our English word, <i>Lent</i>, -is simply indicative of the season of the year when -the fast occurs, being derived from the Anglo-Saxon -<i>Lencten</i>, the spring-time.</p> - -<h3><span class="smcap">Other Special Times of Fasting</span></h3> - -<h4>I. <i>Western Church—The three fasts called ‘Quadragesima’; -Rogation Days; the Four Seasons.</i></h4> - -<p>In addition to Advent, which, as we have seen, is -sometimes spoken of as the <i>quadragesima of St -Martin</i>, and Lent (<i>quadragesima ante Pascha</i>)<a name="FNanchor_123" id="FNanchor_123"></a><a href="#Footnote_123" class="fnanchor">[123]</a>, we -find in the eighth, ninth and tenth centuries in -writers of Germany, France, Britain, and Ireland -references to a third <i>quadragesima</i> which is styled -sometimes the <i>quadragesima</i> after Pentecost, and -sometimes the <i>quadragesima</i> before St John the -Baptist. In the <i>Paenitentiale</i> of Theodore, Archbishop -of Canterbury († <span class="smcapuc">A.D.</span> 690), it is declared that -‘there are three fasts established by law (<i>jejunia -legitima</i>) for the people generally (<i>per populum</i>)<a name="FNanchor_124" id="FNanchor_124"></a><a href="#Footnote_124" class="fnanchor">[124]</a>, -forty days and nights before Pascha, when we pay -the tithes of the year, and forty before the Nativity -of the Lord, and forty after Pentecost<a name="FNanchor_125" id="FNanchor_125"></a><a href="#Footnote_125" class="fnanchor">[125]</a>.’ The remarkable -collection of canons of the ancient Irish Church, -which is known as the <i>Hibernensis</i>, is of uncertain<span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span> -date, but is attributed by such eminent authorities -as Wasserschleben, Henry Bradshaw, Whitley Stokes, -and J. B. Bury, to the end of the seventh or early -part of the eighth century. The three penitential -seasons called <i>quadragesima</i> are distinctly referred -to<a name="FNanchor_126" id="FNanchor_126"></a><a href="#Footnote_126" class="fnanchor">[126]</a>. In the <i>Capitula</i> of Charlemagne, priests are -directed to announce to the people that these three -seasons are <i>legitima jejunia</i>. In the canons collected -by Burchard, Bishop of Worms (<span class="smcapuc">A.D.</span> 1006), the three -seasons called <i>quadragesima</i> are referred to, and the -third is defined as the forty days before the festival -of St John the Baptist. Many interesting questions -are suggested by these passages with which we are -unable to deal here. It must suffice to say that the -<i>quadragesima</i> after Pentecost did not long survive. -It disappeared, and has left no mark upon the -Church’s year.</p> - -<p><b>Rogation Days.</b> There is a general agreement -that the observance of the Monday, Tuesday, and -Wednesday before the Ascension as days of special -prayer and fasting, owes its origin to Mamertus, -bishop of Vienne (about <span class="smcapuc">A.D.</span> 470), who appointed -litanies or rogations to be said, at a time when the -people of his city were in great terror by reason -of a severe earthquake and a conflagration consequent -thereupon. The shaken walls and the -destruction of public buildings, as vividly described<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> -by Sidonius Apollinaris, may have suggested practical -reasons for the litanies being chanted out of -doors. The practice of Rogations soon spread -through the whole of Gaul, and in the Council of -Orleans (<span class="smcapuc">A.D.</span> 511), where thirty-two bishops were -present, the three days’ fast, with Rogations, was -enjoined upon all their churches. In England, the -practice of observing the Rogations had evidently -been long established when the Council of Cloveshoe -(<span class="smcapuc">A.D.</span> 747) enjoined it ‘according to the custom of -our predecessors.’ At Rome, in the opinion of -Baillet, and recently of Duchesne, the Rogation -days were not introduced till about <span class="smcapuc">A.D.</span> 800<a name="FNanchor_127" id="FNanchor_127"></a><a href="#Footnote_127" class="fnanchor">[127]</a>.</p> - -<p>In the East there is nothing corresponding to the -Rogation Days; and the ordinary fast of Wednesday -is on the Wednesday before Ascension Day relaxed -by a dispensation for oil, wine, and fish; for in the -East the <i>dies profestus</i> commonly possesses something -of a festal character, anticipatory of the morrow.</p> - -<p>In the Anglo-Saxon Chronicle the term ‘gang-days’ -is used more than once for the Rogation days; -and in the Laws of Athelstan we find ‘gang-days’ and -‘gang-week.’ The name originated in the walking -in procession on these days.</p> - -<p><b>The Fasts of the Four Seasons</b> (<i>jejunia -quatuor temporum</i>). The earliest distinct reference to -these fasts is to be found in the Sermons of Pope Leo I -(<span class="smcapuc">A.D.</span> 440-461), who speaks of the spring fast being -in Lent, the summer fast ‘in Pentecost,’ the autumn -fast in the seventh, and the winter fast in the tenth<span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span> -month. From St Leo we also learn that the fast was -on Wednesday and Friday, and that on the Saturday -a vigil was observed at St Peter’s<a name="FNanchor_128" id="FNanchor_128"></a><a href="#Footnote_128" class="fnanchor">[128]</a>. The observance -is characteristically Roman, and is found at first only -at Rome, and in Churches in immediate dependence -on Rome. Duchesne holds that the weeks in which -these fasts occurred differed from other weeks mainly -in the rigour of the fast, <i>i.e.</i> ‘the substitution of a -real fast for the half-fast of the ordinary stations.’ -And he adds the suggestion that on the Wednesday -of the Four Seasons, if not on the Friday, the Eucharist -was from the outset celebrated<a name="FNanchor_129" id="FNanchor_129"></a><a href="#Footnote_129" class="fnanchor">[129]</a>.</p> - -<p>In England the Council of Cloveshoe (<span class="smcapuc">A.D.</span> 747) -enjoins that no one should neglect ‘the fasts of the -fourth, seventh, and tenth month.’ The omission -of any notice of the Ember days in Lent will be -noticed later on.</p> - -<p>In the Churches of Gaul we do not find the -Ember days established long before the time of -Charlemagne.</p> - -<p>At first we find no trace of a connexion between the -Ember seasons and the holding of ordinations; and, -as is observed by Dr Sinker, ‘everything points to the -conclusion that the solemnity attaching to the seasons -led to their being chosen as fitting times for the -rite<a name="FNanchor_130" id="FNanchor_130"></a><a href="#Footnote_130" class="fnanchor">[130]</a>.’</p> - -<p>The Sacramentary that is known as St Leo’s<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> -exhibits ‘propers’ for masses of the fasts in the -fourth, seventh, and tenth months, <i>i.e.</i> June, September -and December<a name="FNanchor_131" id="FNanchor_131"></a><a href="#Footnote_131" class="fnanchor">[131]</a>; and from these we can -gather that on ‘the festival of the fasts’ assemblies -and processions had been made on the Wednesdays -and Fridays, and a vigil (with the Eucharist) held -on the Saturdays. In these there is not only no -reference to ordinations of the clergy, but also no -reference that would suggest the special intention -and significance of these days of fasting. The conjecture -is not unreasonable that there was the desire -to dedicate in penitence the year in its four several -parts to the service of God; but neither the history -nor the literature of the early Church is decisive in -confirming the conjecture.</p> - -<p>The practice of the Church at Rome spread -gradually, with some varieties as to the particular -weeks in which the three days of fasting were observed. -For England the notices of the Ember days -are earlier than they are for France. At first, at -Rome, the spring fast seems to have been in the -first week in March, but afterwards always in Lent. -And as soon as it came to be observed in Lent it -would (as regards the fast) require no special injunction. -This may perhaps account for the omission of -any mention of the fast of the first month in the -canon of the Council of Cloveshoe referred to above. -The fixing of the particular days now observed in the -West is generally assigned to about the close of the -eleventh century; but in England, as late as <span class="smcapuc">A.D.</span> 1222,<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span> -the Council of Oxford still speaks of the fast in the -first week in March<a name="FNanchor_132" id="FNanchor_132"></a><a href="#Footnote_132" class="fnanchor">[132]</a>.</p> - -<p>In the Eastern Church there is nothing corresponding -to the fasts of the Four Seasons.</p> - -<div class="smaller"> - -<p>There is some uncertainty as to the etymology of our -English phrase ‘Ember Days.’ The weight of authority -is in favour of the derivation from the Old English words -<i>ymb</i>, ‘about,’ ‘round,’ and <i>ryne</i>, ‘course,’ ‘running’; but the -<i>New English Dictionary</i> (Oxford) adds that it is not wholly -impossible that the word may have been due to popular -etymology working upon some vulgar Latin corruption of -<i>quatuor tempora</i>, as the German <i>quatember</i>, ‘ember tide.’</p> - -</div> - -<h4>II. <i>Eastern Churches.</i></h4> - -<p>The fasts before the Nativity and Easter have -been treated of under Advent and Lent. In the -Greek Church the season before Easter is called -‘the great Tessarakoste,’ for the word Tessarakoste -is also applied to three other penitential -seasons, (1) to the fast before the Lord’s Nativity, -(2) the fast of the Apostles (Peter and Paul), and -(3) the fast of the Assumption of the Theotokos. -But, though the word Tessarakoste is applied to -each of these, there is no apparent connexion between -the number <i>forty</i> and the number of days -observed as fasting-days; and this is notably the -case in regard to the third and fourth. The fast<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span> -of the Apostles extends for a variable number of -days from the Monday after the Sunday of All -Saints (<i>i.e.</i> the first Sunday after Pentecost) to -June 28, both inclusive.</p> - -<p>Examination will show that the interval between -these two limits can very rarely amount to forty -days; and when Easter falls at its latest possible -date (April 25) the first Sunday after Pentecost is -June 20, so that the Tessarakoste of the Apostles -would in that case be only eight days in length.</p> - -<p>The length of the Tessarakoste of the Assumption -is fixed, and extends only from Aug. 1 to -Aug. 14.</p> - -<p>It would appear then that the term Tessarakoste -has come in practice to signify simply a fast of a -number of days, and has lost all reference to the -number 40.</p> - -<p>The Exaltation of the Cross (Sept. 14), although -regarded as a festival (ἑορτή) of the highest dignity, -is observed as a strict fast.</p> - -<p>The same is true of the Decollation of the Forerunner -(Aug. 29), because of ‘the murder of him -who is greater than all the prophets.’ When it is -remembered that all Wednesdays as well as Fridays -are fasting days, it will not be a surprise to be told -that the fasting days of the Greek Church amount -in each year to some 190 in number.</p> - -<p>The Armenians on fast-days abstain from flesh, -milk, butter, eggs, and oil. Every day in Lent except -Sundays is kept as a fast. Among peculiar observances -is (1) the Fast of Nineveh, for two weeks<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> -commencing in the week before our Septuagesima. -It is called by the Armenians <i>Aratschavor-atz</i>, -meaning, it is said, ‘preceding abstinence,’ and this -term has taken shape among the Greeks as ‘Artziburion.’ -In the frequent controversies between -the Greeks and Armenians the former denounce this -fast as execrable and satanic. (2) The Armenians -also observe as a fast the week after Pentecost. It -has been maintained that in early times this fast -was observed in the week before Pentecost, and that -afterwards, in compliance with the general rule that -the days between Easter and Pentecost should not -be observed as fasts, a change was made.</p> - -<div class="figcenter" style="width: 450px;" id="illus3"> -<img src="images/illus3.jpg" width="450" height="700" alt="" /> -<p class="caption">Kalendar of Worcester Book (October)</p> -<p class="caption">(<i>Portiforium S. Oswaldi.</i>) Corpus Christi College, Cambridge -(MS. 391). <i>Circa</i> <span class="smcapuc">A.D.</span> 1064.</p> -</div> - -<hr /> - -<p><span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span></p> - -<h2 id="CHAPTER_VIII">CHAPTER VIII<br /> -<span class="smaller">WESTERN MEDIAEVAL KALENDARS: -MARTYROLOGIES</span></h2> - -<p>The word <i>Martyrology</i> has been sometimes applied -to mere records of names placed opposite days of -the month, like the document which goes under -the name of Liberius (see p. 14), as well as to the -fuller and more elaborate accounts of saints and -martyrs, with often something of biographical detail, -and notices of time and place, and (in the case of -martyrs) the manner of the passions, such as are to -be found, for example, in the Martyrology of Bede, -and more particularly in the additions of Florus, -and the Martyrologies of Ado and Usuard.</p> - -<p>The study of the Martyrologies is surrounded -by many difficulties. They were again and again -copied, and re-handled. It demands much knowledge -and critical acumen to sever from the documents -as they have come down to us later additions, -so that we may get at what may reasonably be regarded -as the original texts. Such work is always -attended with considerable uncertainty, and scholars -are often divided in opinion as to the results<a name="FNanchor_133" id="FNanchor_133"></a><a href="#Footnote_133" class="fnanchor">[133]</a>.</p> - -<p><span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span></p> - -<p>The influence of the later Martyrologies upon -the mediaeval Kalendars of the West is marked. -Bede’s valuable work is the outcome of honest and -patient research; many days, however, were left -blank—an offence to the professional Martyrologist. -It was much enlarged, about one hundred years after -his death, by one Florus, who (with some differences -of opinion) is generally supposed to have been a -sub-deacon of Lyons. Ado, bishop of Vienne, some -twenty or thirty years later than Florus, prepared -an extensive Martyrology, which, together with the -work of Florus, was in turn utilised and abridged -about <span class="smcapuc">A.D.</span> 875 by Usuard, a priest and Benedictine -monk of the monastery of St Germain-des-Prés, then -outside the walls of Paris, who undertook his work -at the instance of the Emperor Charles the Bald. -The book when completed was dedicated to the -Emperor; and before long Usuard’s Martyrology -came in general to supersede previous attempts of -the same kind. Its influence on subsequent mediaeval -Kalendars is unmistakeable. Usuard came to be -adopted almost universally for use.</p> - -<p>In monasteries and cathedral churches it was -a common practice to read aloud each day, sometimes -in chapter, sometimes in choir, after Prime, -the part of the Martyrology which had reference to -the commemorations of the day or of the following<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span> -day, together with notices of obits and anniversaries -of members of the ecclesiastical corporation and of -benefactors, which on the following day would be -observed. Indeed, in later times the name Martyrology -is not infrequently applied to the mere lists -of such obits and anniversaries. The mediaeval -martyrologies are generally Usuard’s, but they have -local additions.</p> - -<div class="smaller"> - -<p>The student who desires to know something of other -early Martyrologies, such as that which is called the -Hieronymian, the Lesser Roman, and the Martyrology -of Rabanus, bishop of Mainz, may consult Kellner -(pp. 401-410) and Mr Birk’s article, <i>Martyrology</i>, in -<i>D. C. A.</i> Since the publication of the latter article the -<i>Henry Bradshaw Society</i> has issued, under the competent -editorship of Mr Whitley Stokes, the metrical <i>Martyrology -of Oengus the Culdee</i> (about <span class="smcapuc">A.D.</span> 800) and the metrical -<i>Martyrology of Gorman</i> (latter part of the twelfth century), -which are of much value in illustrating the hagiology of -the Irish Church. The scanty materials for the study -of Scottish mediaeval Kalendars (all of them late) have -been gathered together by Bishop A. P. Forbes in his -<i>Kalendars of Scottish Saints</i>, 1872. The <i>Martiloge in -Englysshe</i> printed by Wynkyn de Worde (1526) and -reprinted by the <i>Henry Bradshaw Society</i> (1893) is the -Martyrology of the Church of Sarum, with many -additions.</p> - -</div> - -<p>By the tenth century the general features of -Kalendars throughout Europe are substantially -identical as regards the greater days of observance. -But differences, often of much interest, arise through -different churches commemorating saints of local -or national celebrity. It often happens that by<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> -this means alone we are able to determine, or to -conjecture with considerable probability, the place -or region where some liturgical manuscript had its -origin. When we find in a Kalendar a large proportion -of more or less obscure saints belonging to -the Rhine valley, we may be confident that the -manuscript belongs to that region of Germany. -When an English Kalendar contains no notice of -St Osmund we may be sure that it did not originate -at Salisbury. When we find St Margaret on Nov. 16, -St Fillan on Jan. 9, St Triduana on Oct. 8, and -St Regulus on March 30, there is an overwhelming -probability that the manuscript belongs to Scotland. -In the Kalendar of York we find St Aidan (Aug. 31), -St Hilda of Whitby (Aug. 25), and St Paulinus, the -archbishop (Oct. 10), but these are all wanting to -the Sarum Kalendar. St Kunnegund, the German -Empress, who died in <span class="smcapuc">A.D.</span> 1040, figures largely in -German Kalendars. Sometimes we find marked not -only her obit, but her canonization, and her translation; -and at Bamberg the octave of her translation -was observed. Outside Germany she is all -but unknown. St Louis is naturally an important -personage in French Kalendars; and he appears as -far north as the Kalendars of Scandinavia. He never -obtained a place in any of the leading ‘uses’ of -England. On the other hand, at an earlier date -continental influences on ecclesiastical affairs (not -unknown before the Conquest) became potent when -Norman churchmen poured into this country after -<span class="smcapuc">A.D.</span> 1066, and obtained places of the highest dignity.<span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span> -It is thus probably that St Batildis, wife of Clovis II -(Jan. 30), St Sulpicius, bishop of Bourges (Jan. 17), -St Medard, bishop of Noyon, with St Gildard, bishop -of Rouen (June 8), and St Andoen, another bishop -of Rouen (Aug. 24), obtained days in our English -Kalendars. All these are absent from the Anglo-Saxon -Kalendars printed by Hampson<a name="FNanchor_134" id="FNanchor_134"></a><a href="#Footnote_134" class="fnanchor">[134]</a>.</p> - -<p>Again, occasionally a Church Kalendar exhibits -features which may be attributed to merely accidental -circumstances. Relics of some saint belonging -to another and distant region may happen to have -been presented to some church; and thereupon his -name is inserted in its Kalendars. It is thus, with -much probability, that Mr Warren accounts for the -appearance of the names of one northern bishop and -two northern abbots—Aidan, bishop of Lindisfarne,—Benedict, -first abbot, and Ceolfrith, second abbot -of Wearmouth—in the Kalendar of the Leofric -Missal. In William of Malmesbury, we read that -in <span class="smcapuc">A.D.</span> 703 relics of these saints were brought to -Glastonbury. And in the case of two of these, -Aidan (Aug. 31) and Ceolfrith (Sept. 25), the -Leofric Kalendar adds to each name the word, ‘in -Glaestonia.’ Other evidence makes it all but certain -that Glastonbury and its history affected the Leofric -Kalendar. At Cologne, which claims to possess the -heads of the Three Kings, one cannot wonder that -their Translation (July 23) is a ‘summum festum.’ -In the Kalendars of the Orthodox Church of the -East the deposition of relics is frequently the occasion<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span> -of the annual commemoration of the event, and -the insertion of a festival in the Menology. In all -countries translations of the bodies of saints are -found entered; and when the dates of such translations -are known from history, we are at once enabled -to say of any particular manuscript service-book -that the Kalendar, in which some particular translation -is marked <i>prima manu</i>, was written after the -known date. On the other side, when we find any -important festival absent, or, as is frequently the -case, inserted in a later handwriting, the strong -presumption is raised that the original Kalendar -belongs to a time before the establishment of the -festival. Thus, the absence of the Conception of -St Mary (Dec. 8) from a Kalendar suggests that it -is earlier than the last quarter of the eleventh -century; while the appearance of Corpus Christi -goes to determine a Kalendar to be later than -<span class="smcapuc">A.D.</span> 1260.</p> - -<p>From what has been said, it will seen that, even -apart from the style of the handwriting, the formation -of the various letters, the manner of punctuation, -and other palaeographical indications, the mere contents -of a Kalendar will often help the student to -make a good conjecture as to both the place of the -origin of a manuscript and the time when it was -penned.</p> - -<div class="figcenter" style="width: 475px;" id="illus4"> -<img src="images/illus4.jpg" width="475" height="700" alt="" /> -<p class="caption">Kalendar of Durham Psalter (September)</p> -<p class="caption">Jesus College, Cambridge (MS. Q. B. 6). Cent. xii.</p> -</div> - -<p>As regards the particular Church for the use of -which any Kalendar was intended, attention should -be directed not only to the appearance of certain -festivals, but to the rank and dignity of the festivals,<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span> -which are often indicated by some such notes as -‘principal,’ ‘of ix Lessons,’ ‘of iii Lessons,’ ‘greater -double,’ ‘lesser double,’ or some other term of classification<a name="FNanchor_135" id="FNanchor_135"></a><a href="#Footnote_135" class="fnanchor">[135]</a>. -Classification in continental Kalendars is -often otherwise expressed<a name="FNanchor_136" id="FNanchor_136"></a><a href="#Footnote_136" class="fnanchor">[136]</a>. In the Kalendar of the -Missal of Westminster Abbey the dignity of the -greater festivals is marked by indicating the number -of copes (varying from two to eight) which were to -be used, as has been thought, by the monks who -sang the Invitatory to <i>Venite</i> at Mattins. No one -will be surprised to learn that at Westminster the -Feast of St Edward the Confessor (Jan. 5), and his -Translation (Oct. 13) are marked ‘viii cape,’ a -dignity which is reached only in the cases of -St Peter and St Paul, the Assumption, All Saints, -and Christmas: while in the Sarum Kalendar St -Edward is marked on Jan. 5 only by a ‘memory,’ -and his Translation is but a ‘lower double.’ At -Holyrood Abbey, near Edinburgh, Holy Cross Day -was naturally one of the greatest festivals of the -year, while in the Aberdeen Breviary the Invention -of the Cross and the Exaltation were both ‘lesser -doubles.’ At Hereford, Thomas of Hereford (Oct. 2)<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> -was a ‘principal feast,’ and so was his Translation -(Oct. 25); neither day appears in the Sarum -Kalendar. The Translation of the Three Kings, -already referred to, which is a ‘summum festum’ -at Cologne, is all but unknown elsewhere. These -examples will suffice for our purpose.</p> - -<p>It remains to notice entries of other kinds not -uncommon in mediaeval Kalendars. There are notices -of what I may call an antiquarian kind, which did -not at all, or but seldom, affect the service of the -day, but which are not without an interest of their -own. Thus, such entries as the following are not -uncommon. ‘The first day of the world’ (March 18); -‘Adam was created’ (March 23); ‘Noah entered -the ark’ (March 17); ‘The Resurrection of the -Lord’ (March 27), by which is meant that the actual -resurrection of the Saviour took place on this day -of the month, in the year in which the Lord was -crucified. This assigned date is of great antiquity. -We find it in Tertullian (<i>adv. Judaeos</i> c. 8); and -later it was accepted by Hippolytus and Augustine, -and it is frequent in the Kalendars of the early -mediaeval period. In the Sarum Kalendar it is -marked as a principal feast of three lessons, but -there is no service answering to the day in the -Breviary. We find ‘Noah comes forth from the -ark’ (April 29); ‘The devil departs from the Lord’ -(Feb. 15); ‘The Ascension of the Lord’ (May 5); -this last mentioned day is plainly a corollary to the -date assigned to the Resurrection, but it is not so -frequently inserted in the Kalendars.</p> - -<p><span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span></p> - -<p>We may pass without comment entries of astronomical -interest, such as ‘Sol in aquario,’ ‘Sol in -piscibus,’ and such like; the solstices and the equinoxes; -the days when the four seasons began; and -such weather-notes as the dates when the dog-days -(<i>dies caniculares</i>) began and ended. It will be observed -that there was at least ancient precedent for what -gave offence to Bishop Wren when he wrote of the -Kalendar of the Book of Common Prayer, ‘Out -with the dog-days from among the Saints.’</p> - -<p>Some of the features just noticed continued to -make their appearance in various English Kalendars -after the Reformation. The Kalendar, indeed, of -the Prayer Book of 1549 looks to our eyes singularly -bare, with no days marked other than what we call -the red-letter festivals. In 1552, the ‘dog-days’ -reappear, and also the astronomical notes as to dates -of the sun’s entrance into the various signs of the -zodiac. To these are added, for reasons of practical -convenience, the Term days. The Prayer Book of -1559 adds further the hours of the rising and setting -of the sun at the beginning of each month. In the -Primer of Edward VI (1553) the names of a very -large number of the old Saints’ Days are introduced, -and the convenient reminder of ‘Fish’ is placed at -the days preceding the Purification, St Matthias, the -Annunciation, St John Baptist, St Peter, St James, -St Bartholomew, St Matthew, St Simon and St Jude, -All Saints, St Andrew, St Thomas, and Christmas. -This Kalendar also, after the manner of many -mediaeval Kalendars, marks the first possible day for<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> -Easter, and ‘first of the Ascension,’ ‘uttermost -Ascension,’ ‘first Pentecost,’ ‘uttermost Pentecost.’ -In some of the unauthorised books of devotion issued -in Elizabeth’s reign we find some of the dates inferred -rightly or wrongly from the Scripture history, -which had long before appeared in mediaeval Kalendars, -such as days connected with Noah’s story, the -Passion, Resurrection, and Ascension of the Lord; -and to these many other days of historical interest -are added<a name="FNanchor_137" id="FNanchor_137"></a><a href="#Footnote_137" class="fnanchor">[137]</a>.</p> - -<p>In many of the mediaeval Kalendars we find -entered at Jan. 28, March 11, and April 15, respectively, -the words ‘Claves Quadragesimae,’ ‘Claves -Paschae,’ and ‘Claves Rogationum.’ The number -of days to be counted from each of these dates to -the beginning of Lent, to Easter, and to the Rogation -Days, varying according to the place which any given -year occupies in the Cycle of Golden Numbers, may -be found with the help of a table prefixed to the -Kalendar. It should be noted that the ‘terminus’ -of the key never falls on the day of the fast or -festival sought, and if the terminus of the key for -Easter falls on a Sunday, Easter is the following -Sunday.</p> - -<p>Several of the old Kalendars exhibit the days -on which ‘the months of the Egyptians’ and ‘the -months of the Greeks’ begin, with the names of these -several months. In some early English Kalendars -the Saxon names of the months are also inserted.<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> -This feature may have been of use to historical -students, but having no bearing on ecclesiastical -life in the West it is passed over here without -further notice.</p> - -<p>For a similar reason we do not describe the verses -frequently inserted at the various months, with advice -as to agricultural operations, blood-letting, rules -of health, and the unlucky, or Egyptian days.</p> - -<div class="smaller"> - -<p>Occasionally attached to early Kalendars and Martyrologies -is to be found the Horologium or Shadow-clock—a -set of rules for determining, in a rough way, the hour -of the day by measuring one’s own shadow on the ground<a name="FNanchor_138" id="FNanchor_138"></a><a href="#Footnote_138" class="fnanchor">[138]</a>.</p> - -</div> - -<p>The modern Roman Martyrology was preceded -towards the close of the fifteenth century and in -the sixteenth century by several attempts to provide -what was thought to be a more serviceable work -than that of Usuard. Among the more remarkable -of these are the Martyrology of the Italian mathematician -Francesco Maurolico, and that of Pietro -Galesini, published first at Milan in the year 1577. -The latter work had the effect of making manifest -that there was need for the correction of the Roman -Martyrology. Gregory XIII appointed a commission -to deal with the subject. The result of the labours -of the commission was printed in 1584. Further -corrections were made by Cardinal Baronius; and -the work as revised by him is in substance the -modern Roman Martyrology<a name="FNanchor_139" id="FNanchor_139"></a><a href="#Footnote_139" class="fnanchor">[139]</a>.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span></p> - -<h2 id="CHAPTER_IX">CHAPTER IX<br /> -<span class="smaller">EASTER AND THE MOVEABLE -COMMEMORATIONS</span></h2> - -<h3>I. <i>Paschal Controversies prior to the Council of -Nicaea.</i></h3> - -<p>The commemoration of the Pascha is the first -annual Christian solemnity with which history makes -us acquainted. And it will be well that the student -should bear in mind that the term ‘Pascha’ was -used in early times to signify, more particularly, not -Easter (for which it was used in later times), but -the day of the Lord’s Crucifixion, more commonly -without, and sometimes together with, the succeeding -two days, including the day of the Resurrection. -But most commonly the word is employed in the -earlier literature of the subject to signify the commemoration -of the day of the Crucifixion, which was -generally held to have corresponded in the history -of the Passion to the day upon which the Paschal -lamb was sacrificed in the Jewish ritual<a name="FNanchor_140" id="FNanchor_140"></a><a href="#Footnote_140" class="fnanchor">[140]</a>.</p> - -<p><span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span></p> - -<p>It is scarcely possible to conceive that, even if -the Christian religion had taken its rise in circumstances -altogether dissimilar from those amid which -as a matter of history it actually emerged, there -would have been no commemoration of such great -events as the death and rising again of its Founder. -But the first disciples of Christ being Hebrews, and -their converts at first being also in a large measure -Hebrews, it was inevitable that the great Hebrew -festival of the Passover should take to itself a new -colouring and a new significance in Christian thought. -Thus we find St Paul speaking of Christ as ‘our -Pascha’ (<i>i.e.</i> Paschal victim), which ‘hath been sacrificed -for us’ (1 Cor. v. 7). And he adds, ‘therefore -let us keep the feast (<i>or</i> keep festival) not with the -old leaven, neither with the leaven of malice and -wickedness, but with the unleavened bread of sincerity -and truth.’ It would indeed be unwarrantable -to infer from this passage that a Christian Pascha -was actually observed as a festival at the time when -St Paul wrote to the Corinthians. But it is obvious -that the passage is steeped in reminiscences of the -Hebrew festival, and that these are already receiving -a new complexion and a new meaning.</p> - -<p>The observance of the Christian Pascha first -comes into marked prominence about the middle -of the second century. At that date it was everywhere -a recognised institution of the Church; but -there were differences between the Churches of proconsular -Asia (the Asia of the seven Churches of -the Apocalypse) and the Church at Rome and in<span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span> -other places, as to the particular day upon which the -commemoration should be observed. The evidence -with regard to the early stages of the dispute is -scanty. Such details as we possess are not free from -obscurity and have been variously interpreted.</p> - -<p>In a work like the present volume we can do -no more than lay before the student the results -which seem to us to have the greater weight of -probability in their favour.</p> - -<p>The Asiatics, it would seem, began to celebrate -the festival of the Pascha on the fourteenth day of -the moon of the Hebrew month Nisan, the day upon -which the Jews put away all leaven from their houses -and slew the lamb of the Passover. On the whole, -the evidence seems to make for the Asiatic Christians -terminating the preceding fast on the evening of -that day, and on the same evening celebrating the -Paschal feast consisting of the Eucharist, accompanied, -perhaps, by the Agape. It was on the fourteenth -Nisan, according to the prevailing Asiatic belief, that -the Lord suffered death upon the cross, and in His -sacrifice became the true representative of the Paschal -lamb which had been his antitype. Foreign as it -must be to us with our habits of thought to conceive -of a festival being kept on the day of the Crucifixion -(that is, on the evening which was regarded as the -beginning of the following day), we must suppose -that the realisation of the blessings of the redemption -purchased by the Saviour’s blood <i>overtoned</i> (to borrow -a term from the art of music) the imaginative presentment -of the historical sufferings of the Cross.<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span> -Our own English term, ‘Good Friday,’ seems to have -originated with a similar way of regarding the facts<a name="FNanchor_141" id="FNanchor_141"></a><a href="#Footnote_141" class="fnanchor">[141]</a>.</p> - -<p>From what has been said, it will be apparent -that, as the fourteenth day of the moon might fall -upon any day in the week, the commemoration of -the Resurrection, three days later, might also fall -upon any day of the week. At Rome, and in various -other places, the festival of the Resurrection was -always observed on a Sunday, because it was on the -first day of the week that the Saviour rose from the -dead. The Asiatics laid stress on the day of the -<i>month</i>—the lunar month—on which the Saviour -suffered: the Roman Church insisted that the sixth -day of the <i>week</i>, Friday, was the proper day for commemorating -the Crucifixion, and that the following -Sunday should be kept as the feast of the Resurrection. -Those who made the fourteenth day of the -moon to be necessarily the day for the celebration -of the Pascha were known as ‘Quartodecimans<a name="FNanchor_142" id="FNanchor_142"></a><a href="#Footnote_142" class="fnanchor">[142]</a>.’</p> - -<p>The dispute was further complicated by the -difference with regard to the observance of the fast. -The Asiatics terminated their fast on the evening -of the day of the Crucifixion. The Romans continued -it till the morning of the day of the Resurrection.</p> - -<p>The Asiatics claimed St John and St Philip, the<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span> -Apostles, as the originators of the usage which they -followed; and at the close of the second century -they were able to recite a long list of holy bishops -and martyrs who had never deviated from the practice -of their Churches.</p> - -<p>It was some time about the middle of the second -century that St Polycarp, bishop of Smyrna, the -personal disciple of St John, visited Rome, and conferred -with Anicetus, the bishop of that city, on this -and other subjects. On the Paschal question neither -bishop was convinced by the other; but it was agreed -that on such a matter it was not essential that there -should be uniformity. The discussion was carried -on with moderation, the two bishops received the -Eucharist together, and Anicetus, ‘out of reverence’ -for Polycarp permitted him to act as celebrant in -his church<a name="FNanchor_143" id="FNanchor_143"></a><a href="#Footnote_143" class="fnanchor">[143]</a>.</p> - -<p>The subject of the proper time for observing the -Christian Pascha continued to excite discussion; -and between <span class="smcapuc">A.D.</span> 164 and 166, on the occasion of -disputes at Laodicea, a defence of the practice of -proconsular Asia came from the pen of one of the -bishops of that region, Melito, bishop of Sardis. -Unfortunately no remains of the work of Melito -survive of such a kind as would help us to understand -the writer’s argument, or to clear the difficulties -which surround the attempt to form a well -assured picture of the practice of his part of the<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> -Christian world. It has indeed been conjectured -that the work of Melito was directed mainly against -certain sectaries, perhaps Ebionites, who on the fourteenth -day of Nisan feasted after the manner of the -Jews upon a paschal lamb. This practice was so -distinctly Judaistic, that it was rejected everywhere -by the orthodox.</p> - -<p>Of vastly more importance and significance, as -affecting the whole Church, were incidents which -occurred towards the close of the century. Victor, -bishop of Rome, successor next but one to Anicetus, -was a man of different temper; or, at all events, he -attached a much higher importance to uniformity -as to the time of observing Easter. Interest in the -question was roused in various quarters. Councils -of bishops (at the instance of Victor) discussed it -in Gaul, in Greece, in Palestine, in Pontus, and as -far east as Osrhoene beyond the Euphrates. By this -time it was found that what, for convenience, we -may style the Western practice was also largely -followed in the East. The churches, however, of -proconsular Asia still maintained their old position. -A letter written by Polycrates, bishop of Ephesus, -to Victor on their behalf is preserved by Eusebius<a name="FNanchor_144" id="FNanchor_144"></a><a href="#Footnote_144" class="fnanchor">[144]</a>.</p> - -<p>Victor, departing from the moderate policy of -his predecessor Anicetus, thought the time had come -for dealing more drastically with his opponents on -the Paschal question, and sought to cut them off -from the communion of the Catholic Church<a name="FNanchor_145" id="FNanchor_145"></a><a href="#Footnote_145" class="fnanchor">[145]</a>.<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> -Victor’s attitude called forth remonstrances from -various quarters, and was the occasion of a remarkable -letter written by Irenaeus, bishop of Lyons, in the -name of the brethren in Gaul, over whom he presided. -He declares that the mystery of the Lord’s Resurrection -should indeed be celebrated only on a Sunday, -yet he strongly urges the impropriety of Victor’s -cutting off ‘whole Churches of God’ because of -differences on such a matter. He then adds that -the controversy was not only on the question as to -the day on which Easter should be celebrated, but -also on the length and manner of the preceding fast, -varieties as to which he recounts (see p. 79); and -he goes on to remind Victor that bishops of Rome -in former times, while strictly preserving their own -usages, did not break the peace of the Church by -excommunications directed against those who followed -other ways<a name="FNanchor_146" id="FNanchor_146"></a><a href="#Footnote_146" class="fnanchor">[146]</a>. Letters of similar purport were addressed -by Irenaeus to various other bishops. The result of -this intervention was that the Asiatic Churches were -for the time left undisturbed in the practice of their -traditional usages. How soon the Asiatic Churches -fell into line with the majority is not apparent. But -it seems evident that the change had taken place -before the Council of Nicaea.</p> - -<p>We have seen that in the attempts to commemorate -on the proper days the death and resurrection -of the Lord, the Asiatics thought most of<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> -the <i>day of the month</i>, and the Westerns and those -who concurred with them thought most of the <i>day -of the week</i>. But the latter party had obviously to -make some attempt to lay down a rule which would -at least approximate the date of their Pascha to -the time of the year when the Lord suffered. The -vernal equinox was taken by them, and by the -Church of Alexandria, as the fixed point to which -the date of Easter should bear some settled relation.</p> - -<p>It is perhaps impossible to determine with precision -when the rule came to be generally accepted -that the full moon, which was to regulate the date -of Easter, was the first full moon <i>after</i> the vernal -equinox. We find that this is the rule which -governs the Paschal Tables of Hippolytus (of which -more will be said hereafter), and we find it expressly -enjoined in that ancient collection of Church law -which goes under the name of the Apostolic Canons. -The Tables of Hippolytus can, with reasonable -certainty, be assigned to <span class="smcapuc">A.D.</span> 222. In the Apostolic -Constitutions, the date of which it is impossible to -determine with any close approach to certainty<a name="FNanchor_147" id="FNanchor_147"></a><a href="#Footnote_147" class="fnanchor">[147]</a>, the -rule runs, ‘Observe the days of the Pascha with all -care after the vernal equinox, that ye keep not the -memorial of the one passion twice in a year. Keep -it once only in a year for Him who died but once<a name="FNanchor_148" id="FNanchor_148"></a><a href="#Footnote_148" class="fnanchor">[148]</a>.’ -The mystical reason assigned here also appears in -the letter of the Emperor Constantine, announcing<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> -the decision to which the Nicene Council came upon -the Paschal question<a name="FNanchor_149" id="FNanchor_149"></a><a href="#Footnote_149" class="fnanchor">[149]</a>. Later on the reader will find -what is probably meant by keeping the Pascha twice -in the same year<a name="FNanchor_150" id="FNanchor_150"></a><a href="#Footnote_150" class="fnanchor">[150]</a>.</p> - -<p>It would not perhaps be fitting to pass over in -silence the attempt made in the early part of the -third century by the Roman ecclesiastic, Hippolytus, -to construct a cycle which would make it possible -to predict the day on which Easter would fall in any -future year.</p> - -<p>As to who this Hippolytus was, Eusebius and -subsequent students among the Fathers appear to -have known scarcely anything. Eusebius speaks of -the many writings of Hippolytus, and gives the titles -of some of them, and describes one more particularly. -This was a treatise <i>Concerning the Pascha</i>, in which -was to be found a certain sixteen-year rule (canon) -about the Pascha, the boundary of the writer’s computation -being the first year of the Emperor Alexander<a name="FNanchor_151" id="FNanchor_151"></a><a href="#Footnote_151" class="fnanchor">[151]</a>, -<i>i.e.</i> Alexander Severus, whose first year was <span class="smcapuc">A.D.</span> 222.</p> - -<p>The brief statement of Eusebius, dull and prosaic -in itself, acquired suddenly a new and extraordinary -interest in the year 1551, when during some excavations -made in the neighbourhood of Rome, in the -Via Tiburtina (the road to Tivoli), a much shattered -statue was unearthed, which on being pieced together -exhibited, on the sides of the chair in which the figure -of a venerable looking man was represented as seated, -two elaborate numerical tables, in Greek characters, -one showing the day of the month on which the<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span> -Pascha, or fourteenth day of the moon, would fall -from <span class="smcapuc">A.D.</span> 222 to <span class="smcapuc">A.D.</span> 333: the other showing, for -the same number of years, the day of the month -upon which Easter ought to be kept. The statue, -as restored, may now be seen in the Museum of the -Vatican. The Tables are constructed in seven -columns of sixteen years each. On the back of the -chair were inscribed in Greek the titles of various -books, many of which corresponded with the titles of -works attributed to Hippolytus by Eusebius. There -could be no reasonable doubt that the statue was the -statue of Hippolytus, and that the Tables represented -his calculations as to the time for keeping Easter.</p> - -<p>A further confirmation of the correctness of this -inference (though confirmation was indeed scarcely -needed) emerged when a Syriac version of the Cycle -of Hippolytus was discovered in a chronological -treatise by Elias of Nisibis<a name="FNanchor_152" id="FNanchor_152"></a><a href="#Footnote_152" class="fnanchor">[152]</a>. It corresponds exactly -with the Tables inscribed on the chair.</p> - -<p>An examination of the Tables of Hippolytus -reveals that he assumed ‘that after eight years -the full moons returned to the same day of the -solar month; and he took notice that after sixteen -years the days of the week moved one backward; -that is to say, the full moon in the first year of -the cycle being Saturday, April 13, after sixteen -years it would be Friday, April 13, and so on<a name="FNanchor_153" id="FNanchor_153"></a><a href="#Footnote_153" class="fnanchor">[153]</a>.’ But -for the purposes of what he supposed would be a<span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span> -perpetual Kalendar, Hippolytus desired to ascertain -after what interval the full moon would fall not only -on the same day of the solar month, but on the same -day of the week. He assumed that this would happen -after seven cycles of sixteen years.</p> - -<p>We can also infer that Hippolytus probably -placed the vernal equinox on March 18, for every -full moon entered in his Tables is placed either -on (as in the case of <span class="smcapuc">A.D.</span> 235) or after that date.</p> - -<p>Again, the examination of his Tables reveals -what may seem to us the somewhat arbitrary regulation -that if the full moon fell upon Saturday the -Feast of the Resurrection should not be kept on -the following day, but on Sunday a week later. -The explanation probably is that it was considered -that Easter should never be held earlier than the -sixteenth day of the moon, that is, two days after -the day of the Crucifixion. If the full moon fell -upon Friday, then the following Sunday would be -Easter; but if the full moon fell upon Saturday, the -day of the Crucifixion was taken to be the following -Friday, and Easter would be two days after.</p> - -<p>No Easter cycle yet devised is free from errors, -which have to be met by adjustments; but the Cycle -of Hippolytus was such that the errors accumulated -rapidly. It was more than two days wrong at the -end of the first sixteen years; and five days wrong -at the end of the second cycle; at the end of the -third cycle it would be nine days wrong<a name="FNanchor_154" id="FNanchor_154"></a><a href="#Footnote_154" class="fnanchor">[154]</a>. This must<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> -have been soon discovered; and the cycle had to -be discarded. It is the earliest Easter cycle known -to us.</p> - -<p>A cycle on the same lines as that of Hippolytus, -which has been (probably incorrectly) attributed to -St Cyprian, will be found in Fell’s edition of Cyprian -(1682), among the works commonly assigned to that -writer. By whomsoever it was composed it is ushered -in with a great flourish of trumpets, and the author -feels sure that he has been led by nothing short of -divine inspiration to the discovery. These Tables -can be assigned to <span class="smcapuc">A.D.</span> 243. One cannot but suspect -that the author had got hold of the Hippolytean -Tables before their worthlessness was discovered.</p> - -<p>Such seem to have been the best efforts of the -learning of Western Christendom in the third century -to deal with the Paschal problem. Nor at this -period was the Church of Alexandria, which at a -later date became the paramount authority on such -questions, any better equipped. Dionysius, about -the middle of the third century, justly styled by -Eusebius ‘the great bishop of Alexandria,’ made use -of the eight-year cycle, which, like its variant, the -sixteen-year cycle, gathered error rapidly.</p> - -<p>It was, however, another distinguished Alexandrian, -more than a quarter of a century later, who -was the first, so far as we know, to make use of -the old nineteen-year cycle for the determination of -Easter. This was Anatolius, a native of Alexandria, -and eminent for learning of various kinds (among -which arithmetic, geometry, and astronomy are particularised),<span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span> -who became bishop of Laodicea in Syria -Prima in <span class="smcapuc">A.D.</span> 270. The nineteen-year cycle, with -some modifications, eventually, though slowly, displaced -all rivals<a name="FNanchor_155" id="FNanchor_155"></a><a href="#Footnote_155" class="fnanchor">[155]</a>.</p> - -<h3>II. <i>The Council of Nicaea and the Easter -Controversy.</i></h3> - -<p>We may pass on now to the consideration of the -determinations on this question arrived at by the -Council of Nicaea.</p> - -<p>The varieties of usage as to the dates of keeping -the Pascha had disturbed the mind of Constantine -before he issued his invitations to the bishops of the -empire to attend the Council. His trusted adviser, -Hosius, bishop of Corduba, had been sent by him -to the East in the hopes that by his arguments -and persuasion the followers of the Eastern practice -might be induced to yield. But the mission was -ineffective, and the matter was submitted to the -great Council in <span class="smcapuc">A.D.</span> 325. We have no record of -any of the proceedings connected with the matter -beyond what is to be found in a Synodical Letter -of the Council, and a circular letter of the Emperor. -We cannot help feeling some surprise that the Council -did not enact any canon on the subject; but it -was probably believed that the adoption of a rigid -canon, with an attendant anathema, might have -produced a formal schism, while a statement of the<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> -opinion of the Council could scarcely fail to be highly -influential in eventually securing uniformity. The -letter of the Council, preserved by Socrates<a name="FNanchor_156" id="FNanchor_156"></a><a href="#Footnote_156" class="fnanchor">[156]</a>, is addressed -to the Church of Alexandria and the brethren -in Egypt, Libya, and Pentapolis. It simply announces -‘the good news’ that, in accordance with the desire -of those to whom the letter was addressed, the question -had been elucidated by the Council, and that all -the brethren of the East, who had formerly celebrated -the Pascha ‘with the Jews,’ will henceforth keep it -‘at the same time as the Romans, and ourselves, and -all those who from ancient times celebrated the day -at the same time with us<a name="FNanchor_157" id="FNanchor_157"></a><a href="#Footnote_157" class="fnanchor">[157]</a>.’</p> - -<p>The Emperor is more full. He says that it was -thought by all that it would be fitting that the -Pascha should be kept on one day by all; that it -was declared to be particularly unworthy to follow -the custom of the Jews who had soiled their hands -with the most dreadful of crimes, and who are blinded -with error, so that they even frequently celebrate two -Paschas in one year. ‘Our Saviour has left us only -one festal day of our deliverance, that is to say, of -his holy passion; and he has willed that his Catholic -Church should be one.’ How unseemly is it that -some should be fasting while others are seated at the -banquet! He hopes that every one will agree in this.<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> -It had been resolved that the Pascha should be kept -everywhere on one and the same day<a name="FNanchor_158" id="FNanchor_158"></a><a href="#Footnote_158" class="fnanchor">[158]</a>.</p> - -<p>There is nothing in these letters to show what -rule had been established. All that is laid down -is that the Pascha should be kept everywhere on -the same day; and it assumed that the Roman and -Alexandrian rules as to Easter were identical, and -were well known. As a matter of fact, while the -Churches of Rome and Alexandria were at one both -in keeping Easter on a Sunday, and on a Sunday -after the vernal equinox, they were not agreed in -their methods of calculating the Sunday upon which -Easter would fall. Hence, long after the Council -of Nicaea, several instances occur in which a day -was taken for the Easter festival at Rome which -differed from the day which the Alexandrian experts -had calculated to be the correct day.</p> - -<p>It is worthy of observation that the Emperor in -his letter reprobates what he assumes was the Jewish -practice of frequently celebrating two Paschas in the -same year. What is probably meant is that the -Jews at that time (whatever their earlier practice -may have been) did not think it necessary to keep -the Passover <i>after</i> the vernal equinox. Now the -vernal equinox was taken as the beginning of the -tropical or solar year; and it might happen from -time to time that the full moon of Nisan fell in -one year after the vernal equinox, and in the following -civil year before the equinox, which would give -two passovers in the same solar year. If this interpretation<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span> -of the words of Constantine’s letter be -correct, it would imply that the Christian Pascha -should always be celebrated after the equinox, which -was certainly already the general practice. But no -specific rule with reference to the equinox is laid -down in express terms either by the Fathers of the -Council or by the Emperor.</p> - -<p>It will be observed that in the Letter of Constantine -he states that the Lord has left us ‘only -one festal day of our deliverance, that is to say, of -his holy passion.’ The dominant thought connected -with the word Pascha was still that of the Crucifixion. -At a later period writers, for the sake of accuracy, -made the distinction between the ‘Pascha of the -Crucifixion’ (πάσχα σταυρώσιμον) and the ‘Pascha -of the Resurrection’ (πάσχα ἀναστάσιμον); and -eventually the thought of the Crucifixion disappears -from the connotation of the word, which has -given the name for what we call Easter to the -French (<i>pâques</i>); the Italians (<i>pasqua</i>); and the -Spaniards (<i>pascua</i>)<a name="FNanchor_159" id="FNanchor_159"></a><a href="#Footnote_159" class="fnanchor">[159]</a>.</p> - -<p>After the Council of Nicaea, although the Quartodeciman -practice lingered on among unorthodox -sectaries, the differences among Catholics were in -the main confined to such questions as, When was -the equinox? and What Tables should be used for -predicting the Sunday which should be observed as<span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span> -Easter Day? The Synod of Antioch in <span class="smcapuc">A.D.</span> 341 -(can. 1) could now make bold to advance a step beyond -the Oecumenical Council, and enacted a canon -pronouncing excommunication against any who acted -contrary to the command of the great and holy -Synod assembled at Nicaea regarding the Pascha<a name="FNanchor_160" id="FNanchor_160"></a><a href="#Footnote_160" class="fnanchor">[160]</a>. -In principle the Church was united; but there were -differences in the application of the principle. In -<span class="smcapuc">A.D.</span> 444, and eleven years later, in <span class="smcapuc">A.D.</span> 455, Pope -Leo the Great was in perplexity as to the day upon -which Easter should be kept. In <span class="smcapuc">A.D.</span> 444 he wrote -to Cyril of Alexandria on the subject. The answer -he received was that the proper day was not March 26 -(as the Latins would make it) but April 23. In -<span class="smcapuc">A.D.</span> 455 Leo was much moved by finding that the -Alexandrian computists had given April 24 for Easter -Day, while those at Rome had assigned the festival -to April 17, a week earlier. The matter seemed to -him of sufficient importance to justify his writing to -Marcianus, Emperor of the East, whom he now besought -to intervene, and direct the Alexandrians not -to name April 24, declaring that so late a date was -beyond the ancient Paschal limits. Leo also wrote -on the same subject to the learned and once beautiful -Eudocia Augusta, who, though now spending her old -age in retirement and devotion at Jerusalem, was not -without influence in church affairs. The Emperor -had enquiries made among certain bishops of the -East and communicated with the Alexandrians. The -result was that the observance of April 24 was reaffirmed,<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span> -and the bishop of Rome reluctantly submitted -for the sake of peace<a name="FNanchor_161" id="FNanchor_161"></a><a href="#Footnote_161" class="fnanchor">[161]</a>.</p> - -<p>The account of the matter lies in the fact that -while the Alexandrians had long before adopted the -Paschal limits that still continue to rule our Easter, -that is, from March 22 to April 25, the Latins, -though at this date accepting the prior limit, hesitated -as to the later, because the Easter Tables then -in use among them had placed the later Paschal limit -on April 23.</p> - -<p>The position of authority conceded to the Church -of Alexandria on the question as to the date of the -Pascha was due to the acknowledged learning and -skill of the astronomers and mathematicians of that -city in matters of chronology and the computation -of time. It was the practice of the bishop of Alexandria, -as early at least as the middle of the third -century, to issue what were styled ‘Festal Letters’ -or, at a later date, ‘Paschal Letters,’ commonly of -the nature of a homily on the religious lessons of the -Paschal season, with an announcement as to the date -of the next Pascha. These letters were commonly -issued by the bishop a year in advance, and were -sent by special messengers to his comprovincial -bishops.</p> - -<p>It has been supposed by several ecclesiastical -historians of repute that the Council of Nicaea<span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span> -expressly authorised the bishop of Alexandria to -issue these preparatory notices to the authorities in -the various churches of Christendom. The evidence -for this opinion is lacking; but certainly, as a matter -of fact, the judgment of Alexandria carried great -weight. In the West, however, the general practice -was that Metropolitans should determine the date, -and announce the day to their suffragans. In the -sixth century the Council of Orleans (<span class="smcapuc">A.D.</span> 541) directs -that if the Metropolitan were in doubt he should -consult the Apostolic see (Rome), and act in accordance -with its decision (can. 1). About one hundred -years later it would appear from the fifth canon of -the Council of Toledo (<span class="smcapuc">A.D.</span> 633) that the Spanish -Metropolitan bishops did not receive information as -to the date of Easter from any external source. They -are directed to enquire among themselves by letter -three months before the Epiphany, and make the -announcement; and the reason assigned for this -canon is that erroneous Easter Tables had caused -differences.</p> - -<p>To attempt anything like a detailed account of -the varieties in the methods adopted for the determination -of Easter which held their ground for a -time, some in the East, some in the West, would -be unsuitable in an introductory work like the present. -The extraordinary persistence exhibited by -the Celtic Churches of Britain and Ireland in maintaining -for a long time their own method of computing -Easter against the Roman method introduced -by Augustine of Canterbury and his followers, is an<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> -important and interesting feature in the history of -Christianity in these countries. It is enough here -to say that the native Churches were not Quartodecimans -(as has sometimes been incorrectly alleged), -but were adhering to a cycle which they had received -long before the Roman missionaries arrived in Britain<a name="FNanchor_162" id="FNanchor_162"></a><a href="#Footnote_162" class="fnanchor">[162]</a>. -We must here be content with briefly noticing some -of the leading features in the history of the change -which gradually led up to the adoption of the -Nineteen-Year Cycle as modified and propounded by -Dionysius Exiguus in the early part of the sixth -century.</p> - -<p>After the abandonment of the Cycle of Hippolytus -there is found in use at Rome an 84-year cycle. In -this the date of Easter is believed to have oscillated -between March 25 and April 21; and between the -fourteenth and twentieth day of the moon. This -system, according to the results of recent research, -was modified in <span class="smcapuc">A.D.</span> 312 and again in <span class="smcapuc">A.D.</span> 343. -This cycle (still of 84 years) came to be known as -the <i>supputatio Romana</i>. Easter could not now fall -earlier than the sixteenth, nor later than the twenty-second -of the moon, while its date limits were March -22 and April 21. This <i>supputatio</i>, with some modifications, -served the bishops of Rome during the -fourth and the greater part of the fifth century. The -Alexandrians, on the other hand, had about <span class="smcapuc">A.D.</span> 277 -come to use the more exact Nineteen-Year cycle, -with possible Easters between March 22 and April 25,<span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span> -and between the fifteenth and twenty-second of the -moon<a name="FNanchor_163" id="FNanchor_163"></a><a href="#Footnote_163" class="fnanchor">[163]</a>.</p> - -<p>In the pontificate of Leo the Great the differences -which he had with the Church of Alexandria as to -the date of Easter caused him to direct his archdeacon, -Hilary (who afterwards succeeded to the -papal throne), to investigate the whole question. -Hilary resorted to the aid of Victorius of Aquitaine, -who happened to be then at Rome. Victorius devised, -or adopted, a cycle of 532 years, a combination -of the lunar cycle of 19 years with the so-called -solar cycle of 28 years (19 × 28 = 532). His Easter -limits were March 22 and April 24.</p> - -<p>The cycle of Victorius met with favourable acceptance, -more particularly in Gaul, where it continued -in use till nearly the end of the eighth century.</p> - -<p>At Rome, whatever may have been the position -actually attained by the cycle of Victorius, it and -all other devices for determining Easter gave way -in the sixth century (<span class="smcapuc">A.D.</span> 527) before the Paschal -Tables of Dionysius Exiguus. This remarkable person, -who came to occupy an eminent place in the -science of chronology generally, as well as in the -computations necessary for ecclesiastical purposes, -was a monk, a Scythian by birth, who settled in a -monastery at Rome. It is to him that we owe in -chronology the adoption by Western Christendom -of what we know as the ‘Christian Era’ and ‘the -year of our Lord,’ now in universal use for the<span class="pagenum"><a name="Page_125" id="Page_125">[125]</a></span> -dating of the events of history, and of all our documents -public and private.</p> - -<p>The system of Dionysius was, practically, the -adoption of the Nineteen-Year Cycle of the Alexandrians. -It fixed the date of the vernal equinox -at March 21, placed the Paschal limits at March 22 -and April 25, and declared Easter to be the next -Sunday after the Paschal full moon. We have here -in full the rule which eventually came to prevail -everywhere. But its adoption was not immediate -in all countries<a name="FNanchor_164" id="FNanchor_164"></a><a href="#Footnote_164" class="fnanchor">[164]</a>.</p> - -<p>The space at our disposal will not allow of our -treating in detail of the work of the computists, and -of the ‘Sunday Letters,’ ‘Epacts,’ and other technical -terms which appear in the old Church Kalendars. -For these, as well as for such terms as ‘Indiction,’ -‘Lunar Regulars,’ ‘Solar Regulars,’ and ‘Concurrents,’ -reference may be made to such books as Sir -Harris Nicholas’ <i>Chronology of History</i>, and Giry’s -fuller and lucid <i>Manuel de Diplomatique</i>.</p> - -<h3><i>The Gregorian Reform.</i></h3> - -<p>The defects of the Nineteen-Year Cycle became -apparent after some lapse of time. There were two -grave sources of error. First, the Kalendar proceeded<span class="pagenum"><a name="Page_126" id="Page_126">[126]</a></span> -on the assumption that the solar year consisted of -365¼ days; but the true solar year is 11 minutes -and some seconds shorter than the Kalendar year, -and the accumulation of this error gradually brought -confusion into the system. In one hundred and -thirty years the Kalendar will have gained on the -true solar year by almost exactly one day. At the -date of the Council of Nicaea (<span class="smcapuc">A.D.</span> 325) the vernal -equinox was placed at March 21, but in the year -<span class="smcapuc">A.D.</span> 450 the true vernal equinox would be on March -20. In <span class="smcapuc">A.D.</span> 585 the equinox would be on March 19; -in <span class="smcapuc">A.D.</span> 715 on March 18, and so on. And thus it -will be seen that in <span class="smcapuc">A.D.</span> 1582, when the Kalendar -was reformed, the real vernal equinox was about ten -days earlier than the March 21 of the Kalendar.</p> - -<p>The second source of error lay in the assumption -that at the close of a cycle of nineteen years there was -an exact agreement of solar and lunar time. Nineteen -solar years, of 365¼ days, make 6939 days and -18 hours; but 235 moons of 29 days, 12 hours, -44 minutes, and 3 seconds and a fraction make 6939 -days, 16 hours, and a fraction over 31 minutes. So it -comes about that the solar time in nineteen years is -nearly 1½ hours in excess of the real lunar time. In -other words, the moons in the second cycle of nineteen -years make their changes nearly 1½ hours earlier -than they did in the first cycle. It is easy then -to show that in about 308 years this difference would -amount to a whole day; and in <span class="smcapuc">A.D.</span> 1582, when the -Gregorian reform was effected, the moon in the -heavens made its changes nearly four days before<span class="pagenum"><a name="Page_127" id="Page_127">[127]</a></span> -the time which was indicated for these changes in -the Kalendar.</p> - -<p>We must omit any notice of the various schemes -for reforming the Kalendar prior to the reformation -of Gregory XIII. After he had consented to the -general idea that a reformation should be undertaken, -various schemes were proposed. Of these, -that of Luigi Lilio, a physician and astronomer of -the city of Rome, obtained the preference<a name="FNanchor_165" id="FNanchor_165"></a><a href="#Footnote_165" class="fnanchor">[165]</a>. And it -is on the lines suggested by Lilio that the work was -accomplished, mainly by a German mathematician -then resident at Rome, the Jesuit, Christopher -Schlüssel (or, in the Latin form of his name, Clavius), -who afterwards published at Rome, in folio, -an exposition of the work done, under the title -<i>Romani Calendarii a Gregorio XIII Pontifice -Maximo restituti Explicatio</i> (1603).</p> - -<h4><span class="smcap">Leading Features of the Gregorian Reform</span></h4> - -<p>The Gregorian Reform is an ingenious and, indeed, -brilliant practical solution of the problems presented -by the condition of the Kalendar at the close of the -sixteenth century. The characteristic features of the -Gregorian system will now be described.</p> - -<p>1. It was known that the true vernal equinox -was at this date (1582) about ten days earlier than<span class="pagenum"><a name="Page_128" id="Page_128">[128]</a></span> -March 21 as marked in the Kalendar. Should the -equinox be fixed as at March 11? It was resolved -to keep the equinox at the nominal date of March -21, and to bring the date into conformity with facts -by the simple process of striking out ten nominal -days. It was decreed that the day following Oct. 4, -1582 (when what is known as the New Style was to -make its beginning), should be counted, not as Oct. 5, -but as Oct. 15. And thus in the following year, 1583, -the true vernal equinox would fall on March 21, as -it was supposed to have fallen in <span class="smcapuc">A.D.</span> 325, the date -of the Council of Nicaea.</p> - -<p>2. But how was it to be provided that in the -future the same errors which had vitiated the old -Kalendar should not come in time to vitiate the new?</p> - -<p>It will be remembered that the time of the old -Kalendar had gained on true solar time at the rate, -almost precisely, of one day in every 130 years. If -the counting of one day could be suppressed in every -130 years, the end would be obtained. For purposes -of practical convenience the reformers of the Kalendar -assumed that 133 years should be taken as the period -in which the Kalendar time exceeded the solar time -by one day. The difference, for the purpose in hand, -was insignificant; and, as will be seen hereafter, this -deliberately chosen error will not affect the Kalendar -to the extent of one day till <span class="smcapuc">A.D.</span> 5200, while it makes -calculations much simpler.</p> - -<p>Now the plan adopted to prevent the accumulation -of the error in the old Kalendar was as follows: -if one day could be withdrawn in every 133 years,<span class="pagenum"><a name="Page_129" id="Page_129">[129]</a></span> -or, what is the same thing, three days in every 399 -years, the object would be attained.</p> - -<p>In the Old Style, every year of an exact century—every -centurial (or, as it was sometimes called, -secular) year—was a leap-year of 366 days. What -would be the effect of treating every centurial year -as a common year of 365 days? We should have -suppressed four days at the end of four centuries -when we ought to suppress only three in 399 years. -So it was suggested that while three successive -centurial years should be regarded as common years, -the fourth centurial year should be treated as a leap-year. -Thus, in both Old and New Style the years -1600 and 2000 are leap-years; but 1700, 1800, and -1900, which in the Old Style were leap-years, are in -the New Style treated as common years of 365 days. -And the rule laid down in the Gregorian system was -that if the number expressed by the first two figures -of the century was exactly divisible by 4 it should -be a leap-year, but if not exactly divisible by 4 it -should be treated as a common year. The numbers -16 and 20 are exactly divisible by 4, but 17, 18, and -19 are not so divisible. The years 1600 and 2000 -are in the New Style leap-years, but the years 1700, -1800, and 1900 are in the New Style common years.</p> - -<p>It is true that the adoption of 133 years, instead -of 130 years, as the time in which in the Old Style one -day was gained by the Kalendar on the sun, imports -an error into the system, which causes the Kalendar -to fall behind the sun. This error, as has been said, -will accumulate to the extent of one day in <span class="smcapuc">A.D.</span> 5200.<span class="pagenum"><a name="Page_130" id="Page_130">[130]</a></span> -It may be thought that, if men be on the earth at -that date, they will know how to deal with the case. -Yet it is suggested for the instruction of our remote -posterity that they will have only to make <span class="smcapuc">A.D.</span> 5200 -a common year, instead of a leap-year, to bring things -back to correctness<a name="FNanchor_166" id="FNanchor_166"></a><a href="#Footnote_166" class="fnanchor">[166]</a>.</p> - -<p>For the Sunday letters in the New Style and for -the Cycle of Epacts in the Gregorian Kalendar, see -Dr Seabury, <i>Theory and Use of the Church Calendar</i>.</p> - -<p>The work of the Gregorian reformation is marvellous -in its elaborate ingenuity. It even provides -for a case which will not occur till Dec. 31, <span class="smcapuc">A.D.</span> 8600. -Yet it does not reach the attainment of an exact -correspondence with astronomical phenomena. And -it has been frequently observed that the new moons -of the Kalendar may occur one, two, or even three -days <i>later</i> than the new moons of the astronomer. -In fact the astronomical new moon rarely occurs on -the date marked for the ecclesiastical new moon. -But care has been taken that the new moon of the -Kalendar never occurs <i>earlier</i> than the new moon -of astronomy.</p> - -<h3><i>The adoption of the New Style.</i></h3> - -<p>As was to be expected, the countries of Europe -which recognised the authority of the bishop of -Rome were not long in accepting the reformation<span class="pagenum"><a name="Page_131" id="Page_131">[131]</a></span> -of the Kalendar. Spain, Portugal, and part of -Italy made the change on the same day as at -Rome, that is on Oct. 15 (5), 1582. In France -and Lorraine the change was made on December -20 (10) in the same year; in the Roman Catholic -cantons of Switzerland in 1583 or 1584; in Poland -in 1586; in Hungary in 1587. In Protestant -countries and countries where Protestants were -numerous the alteration was more slowly effected. -But Denmark was an exception, for the New Style -was adopted in 1582. In Holland and the Low -Countries the provinces were divided in their -acceptance of the New Style, and in some places -the change was not effected till the year 1700. In -Germany we also find a variety of usages: Austria -and Roman Catholics in other parts accepted the -change in 1584, but Protestants did not yield till -1700, when they adopted the Kalendar of the German -astronomer, Erhard Weigel, which differed from the -Gregorian Kalendar only in the rule for determining -Easter. This variation brought about the result -that the Protestants and Roman Catholics sometimes -celebrated Easter on different days. In 1778 -Frederick the Great ordained that from that time -Easter should be kept at the time ascertained from -the Gregorian Paschal moon. Weigel’s Kalendar was -also adopted in the Protestant cantons of Switzerland -in 1700. In Russia, Greece, and throughout the -Christian East the Old Kalendar is still in use<a name="FNanchor_167" id="FNanchor_167"></a><a href="#Footnote_167" class="fnanchor">[167]</a>.</p> - -<p><span class="pagenum"><a name="Page_132" id="Page_132">[132]</a></span></p> - -<p>Great Britain was the last of the countries of -Western Europe to adopt the New Style. It is true -that as early as March 16, 1584-5, a bill was -introduced in the House of Lords under the title, -‘An Act giving her Majesty [Queen Elizabeth] -authority to alter and new make a Calendar according -to the Calendar used in other countries.’ The -bill was read a second time in the House of Lords, -and proceeded no further.</p> - -<p>Through an extraordinary blunder, it has been -stated by writers of repute that Scotland adopted -the New Style in <span class="smcapuc">A.D.</span> 1600. The error originated -in the fact that King James VI, with the advice -of the Lords of his Privy Council, ordered by proclamation -dated Haliruidhous, Dec. 17, 1599, that -on and after Jan. 1, 1600, the year should be held -to begin on Jan. 1 instead of March 25: but there -was no rectification of the Kalendar by the omission -of nominal days. In England the legal year -continued to begin on March 25 till 1752. The -accession of James VI to the throne of England on -the death of Elizabeth occurred on March 24, 1602, -according to the English style, but on March 24, -1603, according to the Scottish style. In this and -such like cases the double dates may be wisely -employed, thus, March 24, 1602-3. But Scotland -did not use the New Style till it was adopted in -1752, in accordance with the provision of the Act -of Parliament of Great Britain (24 George II, c. 23), -entitled ‘An Act for regulating the commencement of -the Year, and for correcting the Calendar now in use.’</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_133" id="Page_133">[133]</a></span></p> - -<h2 id="CHAPTER_X">CHAPTER X<br /> -<span class="smaller">THE KALENDAR OF THE ORTHODOX CHURCH -OF THE EAST</span></h2> - -<p>The modern Kalendar of the Byzantine Church -is here dealt with. The early Menologies (which -corresponded pretty closely to the Martyrologies of -the West) show the usual phenomena of comparative -simplicity passing into forms of great elaboration. -The best known are the Menology of Constantinople -of the eighth century and that which is known as -the <i>Basilianum</i>, now most commonly associated with -the Emperor Basil II (<span class="smcapuc">A.D.</span> 976-1025), at whose -instance it is said to have been composed<a name="FNanchor_168" id="FNanchor_168"></a><a href="#Footnote_168" class="fnanchor">[168]</a>.</p> - -<p>The history of the growth and variations of the -Kalendar of the Greeks cannot be here attempted; -we confine ourselves to the Kalendar now in use.</p> - -<h3>I. <i>Immoveable commemorations.</i></h3> - -<p>This Kalendar, or the Kalendar of Saints, begins -on Sept. 1, the first day of the year of the Indiction.<span class="pagenum"><a name="Page_134" id="Page_134">[134]</a></span> -With us in the West the civil year has left no mark -upon the services of the Church. In the Greek -Church in the hymns the divine blessing is invoked -on the new year; and two of the lessons at Vespers -are chosen as bearing references applicable to the -day.</p> - -<p>The services of the Church have frequently several -commemorations of various saints upon the same -day; and this general statement may be illustrated -from Sept. 1. In addition to the <i>propria</i> of the new -year, we find commemorations of Simeon Stylites -senior; his mother, St Martha; forty women martyrs -with the Deacon Ammun; and a miraculous -<i>icon</i> of St Mary. To these must be added a commemoration -of the Old Testament worthy, Joshua, -the son of Nun. This specimen will suffice to show -that it would be impossible in the space at our -disposal to exhibit the commemorations of every day -in the year<a name="FNanchor_169" id="FNanchor_169"></a><a href="#Footnote_169" class="fnanchor">[169]</a>. We shall confine ourselves to exhibiting -the Greek classification of festivals, and marking -the dates of some of the more eminent commemorations. -But it must be observed that days that are -not regarded as festivals frequently contain canons -(metrical hymns) which commemorate saints or -martyrs. Indeed the offices of the Eastern service-books -are packed with an extraordinary abundance -of hagiological reference and allusion.</p> - -<p>As regards dignity and importance in the Greek -Church, in addition to Easter, which stands pre-eminent<span class="pagenum"><a name="Page_135" id="Page_135">[135]</a></span> -and is known by way of distinction as ‘the -Feast’ (ἡ ἑορτή), there are twelve festivals of the first -rank, some of them being moveable. These are: (1) the -Nativity of the Lord, Dec. 25; (2) the Theophany -(Epiphany), Jan. 6; (3) Hypapante (Purification), -Feb. 2; (4) the Annunciation of the Theotokos, -March 25; (5) the festival of Palms, which with the -Sabbath of Lazarus on the preceding day makes one -festival; (6) the Ascension of the Lord; (7) Pentecost; -(8) the Transfiguration, Aug. 6; (9) the Repose -of Theotokos, Aug. 15; (10) the Nativity of Theotokos, -Sept. 8; (11) the Exaltation of the Cross, -Sept. 14; (12) the Entrance of the Theotokos into -the Temple (<i>i.e.</i> her presentation), Nov. 21.</p> - -<p>Each of these is marked first by the day preceding -(<i>proheortia</i>) partaking of a <i>festive</i> character, -and secondly, by having an echo of the festival on -certain following days, which are known as the -<i>apodosis</i> of the feast; but the name is often applied -to the final day of the observance. The apodosis, -unlike the Western Octave, is in some cases shorter -than a week and in some cases longer. Thus, the -apodosis of the Nativity of the Virgin (Sept. 8) -terminates on Sept. 12; while the apodosis of the -Theophany (Jan. 6) ordinarily extends to Jan. 14.</p> - -<p>Next in dignity are four festivals of high rank, -though not having either <i>proheortia</i> or <i>apodosis</i>. -They are: (1) the Circumcision, Jan. 1; (2) the -Nativity of the Forerunner (St John Baptist), June -24; (3) St Peter and St Paul, the Koryphaeoi, June -29; (4) the Decollation of the Forerunner, Aug. 29.</p> - -<p><span class="pagenum"><a name="Page_136" id="Page_136">[136]</a></span></p> - -<p>The twelve of the first group and the four of the -second may be taken as together corresponding in -a measure to festivals of the first class in the Roman -classification.</p> - -<p>Similarly corresponding to feasts of the second -class in the West is a group which is divided into -greater and lesser. The greater feasts of this group -are marked liturgically by the singing of a canon of -the Virgin in addition to the canon proper to the -feast. The lesser are marked by the singing in the -service of what is known as <i>Polyeleos</i>, a name given -to Psalms cxxxiv, cxxxv (Pss. cxxxv, cxxxvi in the -enumeration of the English Prayer Book).</p> - -<p>The greater feasts of the middle class are: (1) -the common festival of the three Doctors of the -Church [Chrysostom, Basil, Gregory Nazianzen], -Jan. 30; (2) St George, martyr, April 23; (3) St -John the Evangelist, May 8; (4) the Translation -of the image of Christ, made without hands, from -Edessa, Aug. 16; (5) the Migration of St John -the Evangelist, Sept. 26. This festival is based on -the ancient legend that St John did not die, but was -translated; (6) St Sabbas, the Sanctified [Abbot of -Palestine, who died <span class="smcapuc">A.D.</span> 531], Dec. 5; (7) St Nicholas -of Myra, the wonder-worker, Dec. 6.</p> - -<p>The lesser feasts of the middle class include: -(1) St Anthony, hermit, Jan. 17; (2) the forty -Martyrs [of Sebaste, under Licinius], March 9; -(3) St Constantine and St Helena, May 21; (4) St -Cosmas and St Damian, the unmercenary physicians, -July 1; (5) St Elias, the prophet, July 20; (6) St<span class="pagenum"><a name="Page_137" id="Page_137">[137]</a></span> -Demetrius, Great Martyr [of Thessalonica, under -Diocletian], Oct. 26; (7) Synaxis of the Archangel, -St Michael, Nov. 8; (8) St Andrew the Apostle, -Nov. 30.</p> - -<p>There is a third class subdivided into (<i>a</i>) festivals -with the great doxology, and (<i>b</i>) festivals without -the great doxology<a name="FNanchor_170" id="FNanchor_170"></a><a href="#Footnote_170" class="fnanchor">[170]</a>. Festivals of the third class -are very numerous, but they are festivals rather of -the service-books than of actual life, upon which -they leave little or no impression. The number of -festivals kept by the Greeks and observed either by -a complete or a partial cessation from trade and -servile labour far surpasses the festivals so observed -in any of the countries of Western Christendom.</p> - -<p>The Russian Kalendar corresponds largely to the -Byzantine; but there are, as might be expected, not -a few commemorations of persons, events, and of -miraculous <i>icons</i>, peculiar to Russia.</p> - -<p>A few explanatory observations may here be -added: (1) The Eastern Kalendars contrast in a -striking way with the Western in the prominence -given to commemorations of the saints and heroes -of the Old Testament. All the prophets and many -of the righteous men of Hebrew history have their -days. And the service-books contain a <i>common</i> of -Prophets as well as a <i>common</i> of Apostles, etc.</p> - -<p>(2) Honorary epithets are freely bestowed upon -the various saints without any very precise significance. -Thus ‘God-bearing’ (<i>theophorus</i>), which is<span class="pagenum"><a name="Page_138" id="Page_138">[138]</a></span> -a natural epithet in the case of Ignatius, as being -used of himself in his writings, is bestowed on various -distinguished ascetics, as Anthony, Euthymius, Sabbas, -Onuphrius.</p> - -<p>(3) The ground for the distinction between -‘Martyrs’ and ‘Great Martyrs’ is not apparent. -‘Hieromartyrs’ are martyrs who were bishops or -priests; ‘Hosiomartyrs’ are martyrs who were living -as religious. Thekla, as well as Stephen, is ‘Protomartyr.’</p> - -<p>(4) The word ‘Apostle’ is not confined to the -twelve. The seventy disciples whom the Lord sent -forth are the ‘Seventy Apostles,’ among whom were -reckoned many of the persons named in the salutations -of St Paul’s Epistles. And the word is also -applied to certain companions or acquaintances of -St Paul, as <i>e.g.</i> Ananias of Damascus, Agabus, Titus, -etc. ‘Equal to the Apostles’ (<i>Isapostolos</i>) is applied -(<i>a</i>) to very early saints, <i>e.g.</i> Abercius of Hierapolis, -Mary Magdalene, Junia, Thekla, etc.; and (<i>b</i>) to -great princes who were distinguished for their services -to the Church, as Constantine and Helena.</p> - -<p>‘Wonder-worker’ (<i>thaumaturgos</i>) is used of -various saints famous for their miracles, as <i>e.g.</i> -Charilampes (Feb. 10), Spiridion (Dec. 12), Gregory, -bishop of Neocaesarea in Pontus (Nov. 17), the -Saint Elizabeth (April 24), of uncertain date, who -never washed her body with water, and others.</p> - -<p>John, son of Zacharias and Elizabeth, who with -us is the Baptist, appears as the Precursor or Forerunner -(<i>Prodromos</i>). He figures much in the services<span class="pagenum"><a name="Page_139" id="Page_139">[139]</a></span> -of the Church: and several days are dedicated to -his honour; his Conception (Sept. 23), his Nativity -(June 24), his Decollation (Aug. 29) and the great -feast known as his Synaxis (Jan. 7). In addition, -the first and second finding of his head is commemorated -on Feb. 24, and the third finding of his -head on May 25.</p> - -<p>St Mary the Virgin is almost invariably the -Theotokos, and Joachim and Anna are the Theopator -and Theometor (Sept. 9).</p> - -<p>The ‘unmercenary’ (<i>anarguroi</i>) saints are generally -physicians who took no fees, as Cosmas and -Damian, Cyrus and his companion John, and Pantaleon.</p> - -<p>The term <i>Synaxis</i> in such phrases as the Synaxis -of the Archangel Michael (Nov. 8), the Synaxis of -the Theotokos (Dec. 26), the Synaxis of the seventy -Apostles (Jan. 4), the Synaxis of the Forerunner (Jan. -7), the Synaxis of the Archangel Gabriel (March -26), the Synaxis of the twelve Apostles (June 30), -is not easily rendered into English; and its precise -significance (as used in the Kalendar) is not obvious. -It is sometimes used for a gathering or assembly of -people; but more commonly it is employed to signify -a Eucharistic Communion<a name="FNanchor_171" id="FNanchor_171"></a><a href="#Footnote_171" class="fnanchor">[171]</a>.</p> - -<p>It is customary after the great feasts of our Lord -and of the Virgin Mary to subjoin on the following -day the commemoration of saints associated with the -event commemorated on the preceding day. Thus, -the Epiphany (Theophany) in the Greek Church being<span class="pagenum"><a name="Page_140" id="Page_140">[140]</a></span> -chiefly concerned with the Baptism of Christ, we -have on the following day (Jan. 7) the feast of -St John Baptist; after the Hypapante, or meeting -with Simeon and Anna in the Temple (on Feb. 2, -the day of the Purification of the Virgin, in the West), -we find (Feb. 3) Simeon and Anna the prophetess; -after the Nativity of the Lord, the synaxis of the -Theotokos, Dec. 26; after the Nativity of the Virgin -(Sept. 8) we have on Sept. 9 Joachim and Anna, her -parents; after the Annunciation (March 25) we have -on March 26 the synaxis of the Archangel Gabriel, -who made the great announcement.</p> - -<p>It remains to be added that, as in the Orthodox -Church of the East Wednesdays and Fridays are -observed as strict fasts alike by the clergy, the -monks, and the laity, most of the important festivals -carry with them either a partial dispensation (as in -some cases for the use of oil and wine, and in others -for the use of oil, wine, and fish) or a dispensation -for all kinds of food, when a festival falls on one -of these fast days.</p> - -<p>We now proceed to describe the annual cycle -of Sundays.</p> - -<h3>II. <i>The Dominical Kalendar of the Orthodox -Church of the East.</i></h3> - -<p>The arrangement of the Sundays falls into two -divisions, the first beginning with the Sunday before -our Western Septuagesima; and the second, immediately -after our Trinity Sunday, which, with the<span class="pagenum"><a name="Page_141" id="Page_141">[141]</a></span> -Greeks, is called the Sunday of All Saints. In the -following table, opposite the names of the Sundays -for the earlier part of the Dominical cycle, as given -in the Greek service-books, are placed the names of -the corresponding Sundays in the West, as known to -English churchmen.</p> - -<table summary="Names of the Sundays"> - <tr> - <td>Publican and Pharisee</td> - <td>Sunday before Septuagesima</td> - </tr> - <tr> - <td>The Prodigal Son</td> - <td>Septuagesima</td> - </tr> - <tr> - <td>Apocreos</td> - <td>Sexagesima</td> - </tr> - <tr> - <td>Tyrinis, or Tyrophagus</td> - <td>Quinquagesima</td> - </tr> - <tr> - <td>First of the Fasts (or Orthodoxy)</td> - <td>First Sunday in Lent</td> - </tr> - <tr> - <td>Second of the Fasts</td> - <td>Second Sunday in Lent</td> - </tr> - <tr> - <td>Third of the Fasts (or Adoration of the Cross)</td> - <td>Third Sunday in Lent</td> - </tr> - <tr> - <td>Fourth of the Fasts</td> - <td>Fourth Sunday in Lent</td> - </tr> - <tr> - <td>Fifth of the Fasts</td> - <td>Fifth Sunday in Lent</td> - </tr> - <tr> - <td>Palms</td> - <td>Sixth Sunday in Lent (Palm Sunday)</td> - </tr> - <tr> - <td>Holy Pasch</td> - <td>Easter</td> - </tr> - <tr> - <td>Antipasch (or St Thomas)</td> - <td>First Sunday after Easter</td> - </tr> - <tr> - <td>Myrrh-bearers</td> - <td>Second Sunday after Easter</td> - </tr> - <tr> - <td>Paralytic</td> - <td>Third Sunday after Easter</td> - </tr> - <tr> - <td>Samaritan Woman</td> - <td>Fourth Sunday after Easter</td> - </tr> - <tr> - <td>Blind Man</td> - <td>Fifth Sunday after Easter</td> - </tr> - <tr> - <td>The Three hundred and eighteen<a name="FNanchor_172" id="FNanchor_172"></a><a href="#Footnote_172" class="fnanchor">[172]</a></td> - <td>Sunday after Ascension-day</td> - </tr> - <tr> - <td>Pentecost</td> - <td>Whitsunday</td> - </tr> - <tr> - <td>First after Pentecost (or All Saints)</td> - <td>Trinity Sunday</td> - </tr> -</table> - -<p>The following Sundays are numbered the Second, -Third, Fourth after Pentecost, and so on, till we<span class="pagenum"><a name="Page_142" id="Page_142">[142]</a></span> -reach the Sunday of the Publican (the Sunday -before Septuagesima) in the following year. But -while the numbers are continuous, special names are -given to certain Sundays. Thus we find the Sunday -before and the Sunday after the Exaltation of the -Cross (Sept. 14); the Sundays before and after the -Nativity; the Sundays before and after the Lights -(<i>i.e.</i> the Epiphany).</p> - -<p>Again, we sometimes find the Sundays after -Pentecost referred to as the First, Second, Third, -etc., of Matthew; because the liturgical Gospel on -these Sundays, on to the Exaltation of the Cross, -is taken from St Matthew. Similarly, after the -Exaltation of the Cross and on to Apocreos the -liturgical Gospel for the Sundays is taken from St -Luke, and the Sundays are named First, Second, -Third, etc., of Luke.</p> - -<p>It is the subject-matter of the Gospel for the day -which gives its name to the Sundays called the -Publican, the Prodigal, St Thomas, the Myrrh-bearers -(<i>i.e.</i> the women bringing spices to the tomb), etc.</p> - -<p>On the Sunday of Orthodoxy (the first in Lent) -some sixty anathemas against heresy of various kinds -are recited, including several against the Iconoclasts -who were condemned at the second Council of Nicaea -(<span class="smcapuc">A.D.</span> 787). Tyrinis (or Tyrophagus) and Apocreos -are explained elsewhere<a name="FNanchor_173" id="FNanchor_173"></a><a href="#Footnote_173" class="fnanchor">[173]</a>.</p> - -<p>The name ‘Antipasch,’ for the first Sunday after -Easter (Low Sunday; <i>Dominica in Albis</i>), implies -that it is ‘over against’ or ‘answering to’ the Pasch.<span class="pagenum"><a name="Page_143" id="Page_143">[143]</a></span> -On the Sunday of the Three hundred and eighteen -holy Fathers of Nicaea a canon (or metrical hymn) -in honour of the Council is sung.</p> - -<p>The naming of the week in relation to the Sunday -is peculiar, and does not follow, as in the West, a -consistent rule. In some cases, the week <i>preceding</i> -a Sunday is given its name: in other cases the week -is called after the Sunday with which it begins. And -when the determination of dates is in view the student -should be on the alert. Thus, the week of -Apocreos (the last week of flesh-eating) precedes the -Sunday Apocreos; the week of Tyrine (when cheese, -butter and milk are allowed) precedes the Sunday -of that name; and the first week of the Lenten fast -precedes the Sunday that is the first in Lent. On -the other hand, after Antipascha and on to the -second Sunday after Pentecost the weeks are named -from the Sunday which they follow: while the -naming the week from the Sunday which follows -is resumed at the latter date<a name="FNanchor_174" id="FNanchor_174"></a><a href="#Footnote_174" class="fnanchor">[174]</a>.</p> - -<p>The period from the Sunday of the Publican to -Easter Eve inclusive is sometimes called the time -of the Triodion (Τριῴδιον), because the <i>propria</i> for -that time are contained in a service-book which bears -that name; while the period from Easter Day to the -Sunday of All Saints (first Sunday after Pentecost), -both inclusive, is called the time of the Pentekostarion -(Πεντηκοστάριον) from the name of the service-book -used at that time.</p> - -<p>A few words must be said on certain week-days<span class="pagenum"><a name="Page_144" id="Page_144">[144]</a></span> -observed with special dignity, the position of which -in the almanack varies with the position of Sundays -as affected by the incidence of Easter. It will be -remembered that in the East the Sabbath (Saturday) -is reckoned as a day of special religious observance; -and some Sabbaths are distinguished by special -names. The Sabbath of Apocreos is a day for the -solemn commemoration of all the faithful departed; -and vigils are kept during the night. It is known -as the Sabbath of the Dead. The next following -Sabbath serves for the commemoration of religious -and ascetics; it is named the Sabbath of Ascetics. -On the Sabbath of the first week of Lent (known -as the Sabbath of Kollyba) there is a commemoration -of St Theodore Tyro, martyr, who, according to the -legend, in the time of Julian the apostate, appeared -to the bishop of Constantinople, and ordered him -in a great emergency to make <i>Kollyba</i> and distribute -them to the people. The bishop said in reply that -he did not know what <i>Kollyba</i> were, and the saint -explained that they were wheaten cakes. We need -not pursue the story further. The Sabbath before -the fifth Sunday in Lent is the Sabbath of the -Akathist. A hymn, so called, in honour of the -Virgin, was sung throughout the night by the people, -<i>not sitting down</i>. The Sabbath before the Sixth -Sunday commemorates the raising of Lazarus, and -is called the Sabbath of Lazarus. Easter Eve is -the ‘Great Sabbath.’</p> - -<p>It may be observed that while in the West the -word <i>Parasceve</i> is used exclusively for Good Friday,<span class="pagenum"><a name="Page_145" id="Page_145">[145]</a></span> -in the East the word is used for every Friday, and -Good Friday is distinguished by the epithet <i>Great</i>.</p> - -<p>A detailed exhibition of the Byzantine Kalendar -cannot be attempted here, but the student will find -it treated by J. M. Neale in the <i>General Introduction</i> -to his <i>History of the Holy Eastern Church</i> (vol. <span class="smcapuc">II</span>.) -and with great fulness in Nilles’ <i>Kalendarium -manuale utriusque Ecclesiae</i>.</p> - -<p>Notes on the Kalendars of some of the separated -Churches of the East will be found in Appendix III.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_146" id="Page_146">[146]</a></span></p> - -<h2 id="APPENDIX_I">APPENDIX I<br /> -<span class="smaller">THE PASCHAL QUESTION IN THE CELTIC -CHURCHES</span></h2> - -<p>The controversies as to the calculation of Easter between -the Roman ecclesiastics, on the one hand, and, on -the other, the ecclesiastics of Ireland (Scotia), Scotland -(Alban), and Wales, arose from the fact that our native -Churches continued to follow a cycle which had, at the -beginning of the fourth century, prevailed at Rome, but -which was afterwards abandoned by the Church of that -city. An admirable account of the matter will be found -in Prof. Bury’s <i>Life of St Patrick</i>, 371-374. The improved -Roman computation was eventually adopted in -the south of Ireland about <span class="smcapuc">A.D.</span> 650; in the north of -Ireland in <span class="smcapuc">A.D.</span> 703; among the Picts of Scotland in -<span class="smcapuc">A.D.</span> 710; at Iona in <span class="smcapuc">A.D.</span> 716; and in South Wales in -<span class="smcapuc">A.D.</span> 802.</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_147" id="Page_147">[147]</a></span></p> - -<h2 id="APPENDIX_II">APPENDIX II<br /> -<span class="smaller">NOTE ON THE KALENDARS OF THE -SEPARATED CHURCHES OF THE EAST</span></h2> - -<p>I. The Armenians. The year is counted from the -year 551 of our era, when the Catholicos, Moses II, who -reformed the Kalendar, ascended the patriarchal throne. -Thus <span class="smcapuc">A.D.</span> 1910 is the year 1359 among the Armenians.</p> - -<p>One noteworthy feature of the Armenian observance -is that, with the exception of the Nativity (Jan. 6), the -Circumcision, the Presentation of the Lord in the Temple, -and the Annunciation, various important festivals are -transferred to the following Sunday. Certain minor Holy -Days, if they fall on Wednesday, Friday, or Sunday, are -in some cases omitted, while others are transferred to the -following Saturday. In regard to days of fasting, in -addition to Lent, the most remarkable feature is ‘the -fast of Nineveh,’ kept for two weeks, one month before -the beginning of Lent. The days of the week following -Pentecost are fast days (see p. 91 f.). For details see E. F. K. -Fortescue’s <i>Armenian Church</i>, and Nilles, <i>op. cit.</i> (vol. <span class="smcapuc">II.</span>).</p> - -<p>II. The Eastern Syrian (Chaldean, Assyrian, Nestorian) -Church. The Kalendar, Lectionary, and a list of -days of Martyrs and others for which no special lessons -are appointed will be found in Bishop A. J. Maclean’s -<i>East Syrian Daily Offices</i>. One of the most interesting -features is the frequency with which Friday is observed -as a commemoration of saints; and sometimes the Friday -commemoration is related in history or in thought with<span class="pagenum"><a name="Page_148" id="Page_148">[148]</a></span> -the event commemorated on the preceding Sunday or -great festival. Thus St John Baptist is commemorated -on the Friday after the Epiphany (Jan. 6), of which festival -the baptism of the Lord is the dominant thought. -The festival is popularly called at Urmi ‘The New waters.’ -For details see Maclean.</p> - -<p>III. The Coptic (Egyptian) and Abyssinian Churches, -both Monophysite. The Copts compute their years according -to ‘the era of the martyrs’ (of Diocletian), commencing -<span class="smcapuc">A.D.</span> 284. The year begins on the first of the -month Tout, a day corresponding to Sept. 10. Each -month consists of 30 days; and the five (or in leap-year -six) days necessary to complete the solar year are called -‘the little month.’ There are fourteen principal feasts. -The most peculiar features are commemorations of the -Four-and-twenty Elders, and of the Four Beasts, of the -Revelation.</p> - -<p>The Ethiopic Kalendar runs on broadly similar lines; -but it is a peculiar feature of this Kalendar that there are -monthly celebrations of the Lord’s Nativity (except that -the Lord’s Conception is substituted on March 25), as well -as of St Mary, of St Michael, and of Abraham, Isaac and -Jacob. Pontius Pilate is commemorated on June 25. See -Neale’s <i>Eastern Church</i> (<span class="smcapuc">II.</span> 805-815).</p> - -<hr /> - -<p><span class="pagenum"><a name="Page_149" id="Page_149">[149]</a></span></p> - -<h2 id="APPENDIX_III">APPENDIX III<br /> -<span class="smaller">NOTE ON THE HISTORY OF THE KALENDAR -OF THE CHURCH OF ENGLAND SINCE THE -REFORMATION</span></h2> - -<p>As early as 1532 we find a Petition of the Commons -(really emanating from the Court) to Henry VIII that, -with the advice of his most honourable council, prelates, -and ordinaries, holy days, ‘and specially such as fall in the -harvest,’ may be ‘made fewer in number.’ To this the -ordinaries answered, objecting to change, and, with reference -to holy days in harvest, stating that ‘there be in August -but St Lawrence, the Assumption of our Blessed Lady, -St Bartholomew, and in September the Nativity of our -Lady, the Exaltation of the Cross, and St Matthew the -Apostle, before which days harvest is commonly ended<a name="FNanchor_175" id="FNanchor_175"></a><a href="#Footnote_175" class="fnanchor">[175]</a>.’ -The reference both in the Petition and the answer is -obviously to holy days carrying with them a cessation -of labour.</p> - -<p>In 1536 Convocation passed an ordinance abrogating -superfluous holy days. It was ordained that in term time -no holy days should be kept except Ascension Day, the -Nativity of the Baptist, Allhallen, and Candlemas, nor -in harvest except feasts of the Apostles and our Lady. -St George was to continue to be celebrated. The feast -of the patron of each church was to be abolished; and the<span class="pagenum"><a name="Page_150" id="Page_150">[150]</a></span> -feast of every church’s dedication was to be observed on -the first Sunday in October. By this ordinance the great -festival of St Thomas Becket, the translation of his relics -(July 7), fell, as occurring in the season of harvest. Two -years later by a royal proclamation the festival of his -martyrdom (Dec. 29) met the same fate.</p> - -<p>The Kalendar of the First Prayer Book of Edward VI -(1549) exhibits a clean sweep of all festivals except the -red-letter days still observed, together with ‘Magdalen’ -(July 22), for which a collect, epistle, and gospel are -supplied. St Matthias is placed at Feb. 24.</p> - -<p>The Kalendar of the Second Prayer Book of Edward VI -(1552) differs from that of the First Prayer Book, by -omitting St Mary Magdalene and St Barnabas (June 11): -but this latter would seem to have been omitted only <i>per -incuriam</i>, as the collect, epistle, and gospel are found in -the body of the book; and by the insertion of the following -black-letter days, St George (April 23), Lammas (Aug. 1), -St Lawrence (Aug. 10), St Clement (Nov. 23), together with -Term days, ‘Dog days,’ ‘Equinoctium’ (March 10) and -the days of the entrance of the sun into the several signs -of the zodiac. It is an interesting problem how in the -Prayer Book, which represents emphatically the action -of the more thorough-going of the Protestant party, these -black-letter days came to be inserted.</p> - -<p>In the Prayer Book of 1559 ‘Barnabe Ap.’ reappears; -the astronomical notes are somewhat fuller, and the hours -of the rising and setting of the sun at certain dates are -recorded.</p> - -<p>As regards the black-letter days in the present Kalendar -of the Church of England we have first to call attention -to the Latin Prayer Book issued by the authority of -Elizabeth in April 1560. It seems to have been ready for -the press as early as Aug. 11, 1559. Its Kalendar is adorned -with a great crowd of black-letter saints; and there are -but few days blank. In 1561 appeared a new Kalendar -in English, the work of Ecclesiastical Commissioners acting<span class="pagenum"><a name="Page_151" id="Page_151">[151]</a></span> -upon a royal letter. The Commissioners were directed to -peruse the order of the lessons throughout the year, and -to cause some new Kalendars to be imprinted, ‘whereby -such chapters or parcels of less edification may be removed, -and others more profitable may supply their rooms.’ As -a matter of fact the Commissioners went beyond their -instructions, and inserted in the Kalendar the names of -black-letter saints almost as they were a century later -approved by Convocation in 1661. These were inserted -in the later issues of Elizabeth’s Prayer Book.</p> - -<p>After the accession of James I the Birth-Day of Queen -Elizabeth ceased to appear in the Kalendar at Sept. 7, -and St Enurchus takes its place.</p> - -<p>The only changes made in 1661 were the addition of -Ven. Bede (May 27), St Alban (June 17), and the continuance -of St Enurchus (Sept. 7), together with the -shifting (probably through mistake) of St Mary Magdalene -from July 22 to July 21.</p> - -<p>With regard to the date of St Mary Magdalene a -reference to the photo-zincographic facsimile of the Black-Letter -Prayer Book, in which corrections were made at the -last revision, will show at once how easily the scribe who -copied from this book might make the mistake.</p> - -<p>St Enurchus, who had appeared in this form of the -name in the Prayer Book of 1604, and still earlier in the -Kalendar of the <i>Preces Privatae</i> (which had been issued, -as <i>Regia authoritate approbatae</i>, in 1564), is obviously a -faulty form, arising from an error of transcription, for -St Euurtius. The first letter <i>u</i>, after the initial <i>E</i>, was -read as <i>n</i> (the confusion of <i>u</i> and <i>n</i> is one of the most -frequent of the errors of copyists), and the <i>ti</i> (in a manner not -surprising to those familiar with sixteenth century script) -was apparently read as <i>ch</i>. It may be added that Bede -and Alban had also appeared in the Kalendar of the <i>Preces -Privatae</i>. We have stated that St Enurchus appears in -the Kalendar of the Prayer Book of 1604, and it was -introduced then as the only addition to the black-letter<span class="pagenum"><a name="Page_152" id="Page_152">[152]</a></span> -saints of the Kalendar of 1561. It is perhaps impossible -to account for its introduction; but the conjecture has -been offered that it was inserted to fill the gap caused -by the omission of the Nativity of Queen Elizabeth which -had formerly occupied Sept. 7<a name="FNanchor_176" id="FNanchor_176"></a><a href="#Footnote_176" class="fnanchor">[176]</a>.</p> - -<p>The above are not the only errors of our present -Kalendar. The revisers of 1661 added explanatory -comments to the names of the saints, and in doing so -have sometimes blundered. Thus they found ‘Cyprian’ -at Sept. 26, and they added ‘Archbishop of Carthage and -Martyr.’ If they had taken the trouble to look at the old -Sarum or York Kalendars they would have seen that the -Cyprian commemorated on this day was the converted -magician of Antioch. This error is probably to be traced -to Cosin’s <i>Devotions</i> (1627).</p> - -<p>It must be confessed that the black-letter saints of the -modern English Kalendar form by no means an ideal -presentation of the worthies and heroes of the Church -Catholic. The Bishop of Salisbury (J. Wordsworth) has -some admirable remarks on the future reform of our -English Kalendar in his <i>Ministry of Grace</i> (pp. 421-425).</p> - -<p>Certain errors in the placing of the Golden Numbers -in the Kalendar of the Prayer Book of 1662 for the month -of January were soon discovered. They are noticed in -Nicholl’s <i>Commentary on the Book of Common Prayer</i> -(1712).</p> - -<p>Among the red-letter days of 1662 were ‘King Charles. -Martyr’ (Jan. 30), ‘King Charles II. Nativity and Restoration’ -(May 29), ‘Papists’ Conspiracy’ (Nov. 5). These -days have the authority of the Act of Uniformity of 1662, -all of them appearing in the Book annexed to the Act. -On the authority of a Royal Warrant (Jan. 17, 1859), the -legal sufficiency of which has been questioned, these days -have ceased to be entered in the Kalendars of modern -Prayer Books.</p> - -<p><span class="pagenum"><a name="Page_153" id="Page_153">[153]</a></span></p> - -<p>It may be added that the Kalendar of the Scottish -Prayer Book of 1637 (known commonly, though not -correctly as ‘Archbishop Laud’s Prayer Book’) exhibited, -in addition to the black-letter saints of the English Prayer -Book of the day, the following national or local commemorations:—David, -King, Jan. 11; Mungo, Bishop, Jan. 13; -Colman, Feb. 18; Constantine III, King, March 11; -Patrick, March 17; Cuthbert, March 20; Gilbert, Bishop, -April 1; Serf, Bishop, April 20; Columba, June 9; Palladius, -July 6; Ninian, Bishop, Sept. 18; Adaman (<i>sic</i>), -Bishop (<i>sic</i>), Sept. 25; Margaret, Queen, Nov. 16; Ode, -Virgin, Nov. 27; Drostan, Dec. 4.</p> - -<p>The Kalendar of the Prayer Book of the Church of -Ireland has since 1877 omitted all black-letter days. The -same is true of the American Prayer Book since 1790.</p> - -<hr /> - -<div class="footnotes"> - -<h2>FOOTNOTES</h2> - -<div class="footnote"> - -<p><a name="Footnote_1" id="Footnote_1"></a><a href="#FNanchor_1"><span class="label">[1]</span></a> Less costly works are Giry’s admirable <i>Manuel de Diplomatique</i> -(1894), Sir Harris Nicholas’ <i>Chronology of History</i>, and -Mr J. J. Bond’s <i>Handy-Book of Rules and Tables for verifying -dates</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_2" id="Footnote_2"></a><a href="#FNanchor_2"><span class="label">[2]</span></a> Acts xx. 7; 1 Cor. xvi. 2.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_3" id="Footnote_3"></a><a href="#FNanchor_3"><span class="label">[3]</span></a> The view that St John is here representing himself as rapt in -vision to the time of judgment spoken of by St Paul (1 Cor. i. 8; -2 Thess. ii. 2) is the only other interpretation which deserves -serious consideration. (For the view mentioned see Hort, -<i>Apocalypse</i>, p. 15.) But it does not, as it seems to the present -writer, dislodge the commonly accepted view.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_4" id="Footnote_4"></a><a href="#FNanchor_4"><span class="label">[4]</span></a> The Italian ‘Domenica’ and the French ‘Dimanche’ follow -the language of the Latin Church in designating what we call -‘Sunday.’ In the Greek Church ‘the Lord’s Day’ is still the term -employed.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_5" id="Footnote_5"></a><a href="#FNanchor_5"><span class="label">[5]</span></a> <i>E.g.</i> <i>Epist. to Diognetus</i> 4.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_6" id="Footnote_6"></a><a href="#FNanchor_6"><span class="label">[6]</span></a> <i>Christian Worship</i>, E. tr. 231.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_7" id="Footnote_7"></a><a href="#FNanchor_7"><span class="label">[7]</span></a> <i>Expos. Fid.</i> 24.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_8" id="Footnote_8"></a><a href="#FNanchor_8"><span class="label">[8]</span></a> See Maclean, <i>Ancient Church Orders</i>, p. 149 f.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_9" id="Footnote_9"></a><a href="#FNanchor_9"><span class="label">[9]</span></a> <i>Ibid.</i>, p. 171 f.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_10" id="Footnote_10"></a><a href="#FNanchor_10"><span class="label">[10]</span></a> This last word (ἀφοριζέσθω) points to a temporary deprival of -communion.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_11" id="Footnote_11"></a><a href="#FNanchor_11"><span class="label">[11]</span></a> <i>H.E.</i> v. 22.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_12" id="Footnote_12"></a><a href="#FNanchor_12"><span class="label">[12]</span></a> <i>Epist.</i> xxxvi. 2, <i>ad Casulanum</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_13" id="Footnote_13"></a><a href="#FNanchor_13"><span class="label">[13]</span></a> Augustine, <i>Ep.</i> liv. 3, <i>ad Bonifacium</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_14" id="Footnote_14"></a><a href="#FNanchor_14"><span class="label">[14]</span></a> Canon <span class="smcapuc">XXVI.</span> ‘Errorem placuit corrigi, ut omni sabbati die -superpositiones celebremus.’ On <i>superpositio jejunii</i> see <i>D.C.A.</i> -It would seem that once a month (except in July and August, -<i>ob quorumdam infirmitatem</i>) the added fast of Saturday was to be -observed; Canon <span class="smcapuc">XXIII.</span></p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_15" id="Footnote_15"></a><a href="#FNanchor_15"><span class="label">[15]</span></a> Tertullian (<i>de Jejuniis</i> 2) speaks of ‘stations’ being held on -the fourth and sixth <i>feria</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_16" id="Footnote_16"></a><a href="#FNanchor_16"><span class="label">[16]</span></a> <i>De Natura Rerum</i>, c. 3.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_17" id="Footnote_17"></a><a href="#FNanchor_17"><span class="label">[17]</span></a> See the Notes of Valesius on Eusebius’ <i>Martyrs of Palestine</i> -(Paris, 1659), pp. 173 f.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_18" id="Footnote_18"></a><a href="#FNanchor_18"><span class="label">[18]</span></a> Compare Luke xviii. 12.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_19" id="Footnote_19"></a><a href="#FNanchor_19"><span class="label">[19]</span></a> <i>Simil.</i> v. 1, στατίωνα ἔχω.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_20" id="Footnote_20"></a><a href="#FNanchor_20"><span class="label">[20]</span></a> <i>De Jejuniis</i> 14.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_21" id="Footnote_21"></a><a href="#FNanchor_21"><span class="label">[21]</span></a> <i>Strom.</i> vii. p. 877, Potter’s edit. On conjectures as to the -origin of the word <i>statio</i> in this sense, see <i>D.C.A.</i></p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_22" id="Footnote_22"></a><a href="#FNanchor_22"><span class="label">[22]</span></a> See p. 91.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_23" id="Footnote_23"></a><a href="#FNanchor_23"><span class="label">[23]</span></a> <i>Christian Worship</i>, E. tr. 230.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_24" id="Footnote_24"></a><a href="#FNanchor_24"><span class="label">[24]</span></a> Aegidius Bucherius (Gilles Boucher), a learned French Jesuit, -whose <i>De doctrina temporum</i> appeared at Antwerp in 1634.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_25" id="Footnote_25"></a><a href="#FNanchor_25"><span class="label">[25]</span></a> Ruinart’s <i>Acta Martyrum</i> (1731), p. 541, and Lietzmann, <i>Three -oldest Martyrologies</i>, 1904.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_26" id="Footnote_26"></a><a href="#FNanchor_26"><span class="label">[26]</span></a> It will be remembered that Felicitas and Perpetua are named -in the Canon of the Roman Mass.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_27" id="Footnote_27"></a><a href="#FNanchor_27"><span class="label">[27]</span></a> <i>Satornilos</i> is presumably a transcriptional variant of <i>Saturninus</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_28" id="Footnote_28"></a><a href="#FNanchor_28"><span class="label">[28]</span></a> Duchesne has assisted R. Graffin in editing this Martyrology -in <i>Acta Sanctorum Boll.</i>, Nov. <span class="smcapuc">II.</span>, under the title <i>Breviarium -Syriacum</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_29" id="Footnote_29"></a><a href="#FNanchor_29"><span class="label">[29]</span></a> See Mommsen, <i>Corpus Inscript. Lat.</i> <span class="smcapuc">I.</span> 333.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_30" id="Footnote_30"></a><a href="#FNanchor_30"><span class="label">[30]</span></a> Lietzmann has printed the text in <i>The Three Oldest Martyrologies</i>. -See also Ruinart, <i>Acta Martyrum</i>, pp. 541 f.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_31" id="Footnote_31"></a><a href="#FNanchor_31"><span class="label">[31]</span></a> [From the mention of Eugenius, bishop of Carthage († 505), -Lietzmann concludes that the Kalendar received its present form -shortly after the death of Eugenius. Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_32" id="Footnote_32"></a><a href="#FNanchor_32"><span class="label">[32]</span></a> <i>Ministry of Grace</i>, 65.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_33" id="Footnote_33"></a><a href="#FNanchor_33"><span class="label">[33]</span></a> See Hefele <span class="smcapuc">II.</span> 400, English translation.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_34" id="Footnote_34"></a><a href="#FNanchor_34"><span class="label">[34]</span></a> <i>Liturgia Romana Vetus</i>, Muratori <span class="smcapuc">I.</span> 38-40. See as to the -date of the Sacramentary, Duchesne, <i>Chr. Worship</i>, E. tr. pp. -137-139. It has been edited by C. L. Feltoe (<i>Sacramentarium -Leonianum</i>, Cambridge, 1896).</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_35" id="Footnote_35"></a><a href="#FNanchor_35"><span class="label">[35]</span></a> [‘Georgii’ is a conjecture of Muratori. The MS. has ‘Gregorii.’ -See Feltoe’s note, <i>op. cit.</i> p. 177. Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_36" id="Footnote_36"></a><a href="#FNanchor_36"><span class="label">[36]</span></a> [But Feltoe reads ‘iiii. n̅o̅n̅. a̅u̅g̅.,’ which corresponds with the -ordinary date, Aug. 2. The actual prayers, however, in the <i>Leonine</i> -<i>Sacramentary</i> refer to St Stephen the protomartyr, whose ‘Invention’ -the Roman Kalendar still keeps on Aug. 3. See Feltoe, -pp. 85 f., with notes. Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_37" id="Footnote_37"></a><a href="#FNanchor_37"><span class="label">[37]</span></a> Gregorius disappears from this day in the Gregorian Kalendar.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_38" id="Footnote_38"></a><a href="#FNanchor_38"><span class="label">[38]</span></a> See Muratori’s <i>Liturg. Rom. Vet.</i> <span class="smcapuc">I.</span> 48-50.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_39" id="Footnote_39"></a><a href="#FNanchor_39"><span class="label">[39]</span></a> It will interest English students to know that the synod of -Worcester, under Cantilupe, in <span class="smcapuc">A.D.</span> 1240 appointed this day, with -three others, St Margaret’s, St Lucy’s, and St Agatha’s, to be free -from labour for women.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_40" id="Footnote_40"></a><a href="#FNanchor_40"><span class="label">[40]</span></a> <i>Histoire du Bréviaire romain</i>, p. 132.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_41" id="Footnote_41"></a><a href="#FNanchor_41"><span class="label">[41]</span></a> <i>in Diem Natal.</i> 1.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_42" id="Footnote_42"></a><a href="#FNanchor_42"><span class="label">[42]</span></a> <i>Topograph. Christ.</i> v. 194 (Migne, <i>P. G.</i> lxxxviii. 197).</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_43" id="Footnote_43"></a><a href="#FNanchor_43"><span class="label">[43]</span></a> See the late Dr George Salmon’s masterly article ‘The Commentary -of Hippolytus on Daniel’ in <i>Hermathena</i>, vol. <span class="smcapuc">VIII.</span> 1893, -and Bishop J. Wordsworth’s exposition in the <i>Ministry of Grace</i>, -pp. 393-398.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_44" id="Footnote_44"></a><a href="#FNanchor_44"><span class="label">[44]</span></a> <i>Ministry of Grace</i>, 399.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_45" id="Footnote_45"></a><a href="#FNanchor_45"><span class="label">[45]</span></a> There are unfortunately some grave doubts as to the correct -text of Sozomen, and as to the accuracy of his computation. See -what is said by Ussher in his Dissertation <i>de Macedonum et -Asianorum anno solari</i>, c. 2. Compare also Jerome’s Commentary -on Ezekiel where the time of the prophet’s vision (thirtieth year, -fourth month, <i>fifth</i> day, <span class="smcapuc">I.</span> 1) is set forth as corresponding to the -day of the Lord’s baptism and Epiphany. Jerome makes the fourth -month ‘of the orientals’ correspond to the January of the Romans.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_46" id="Footnote_46"></a><a href="#FNanchor_46"><span class="label">[46]</span></a> This view (fanciful though it seems) should not be summarily -dismissed; see Kellner, pp. 101-2.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_47" id="Footnote_47"></a><a href="#FNanchor_47"><span class="label">[47]</span></a> [According to Clement of Alexandria (<i>Strom.</i> i. 145, 146) the -Basilidians kept Jan. 6 as the festival of the Baptism, and it was -preceded by a Vigil. Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_48" id="Footnote_48"></a><a href="#FNanchor_48"><span class="label">[48]</span></a> It may interest the English student to be given a sketch of -the principal features of the Sarum Breviary and Missal in relation -to the subject of the festival. At Mattins the first three lessons -are from Isaiah (lv. 1-5, 6-12; lx. 1-7), speaking of light, and -the calling of the Gentiles. The versicle after the 1st lesson is -‘and the nations, shall walk in thy light, and kings in the brightness -of thy rising.’ The response and versicle after the 2nd lesson -touch on the gifts of gold and incense from Saba; ‘the kings of the -Arabs and of Saba shall bring gifts’; and this note is sounded -again and again. The 4th, 5th and 6th lessons are from a sermon -of St Leo, and the responses and versicles relate to the visit of the -Magi. In the response and versicle to the 7th lesson the baptism -of Christ is recounted; and subsequently there are several references -to the baptism. The collect is solely confined to the thought of the -revelation of God’s only begotten Son to the Gentiles by the guiding -of a star; and this is the dominant (though not exclusive) feature -of the rest of the service. During the octave the baptism is given -greater prominence; and on the octave itself the miracle at Cana -has an important place, as well as the baptism. In the Missal -the propers are confined to the revelation to the Gentiles and the -visit of the Magi. But on the octave and the Sunday within the -octave the baptism of Christ forms the leading thought.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_49" id="Footnote_49"></a><a href="#FNanchor_49"><span class="label">[49]</span></a> Duchesne, <i>Chr. Worship</i>, E. tr., 266 f., where certain variations -in the Armenian and Nestorian Kalendars are exhibited.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_50" id="Footnote_50"></a><a href="#FNanchor_50"><span class="label">[50]</span></a> Possibly ‘the Baptist’ is a bungle of the transcriber.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_51" id="Footnote_51"></a><a href="#FNanchor_51"><span class="label">[51]</span></a> [On these commemorations of St James and St John see -further C. L. Feltoe in <i>J. Th. St.</i> x. 589 f. Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_52" id="Footnote_52"></a><a href="#FNanchor_52"><span class="label">[52]</span></a> The Hieronymian Martyrology is a mechanical and unintelligent -piecing together of Eastern and Western lists, to which -African additions were made as late as <span class="smcapuc">A.D.</span> 600. Its origin has -been investigated by De Rossi and Duchesne, V. de Buck and -Achelis: see Wordsworth’s <i>Ministry of Grace</i>, p. 66.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_53" id="Footnote_53"></a><a href="#FNanchor_53"><span class="label">[53]</span></a> <i>Cathemerinon</i>, Hymnus <span class="smcapuc">XII.</span></p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_54" id="Footnote_54"></a><a href="#FNanchor_54"><span class="label">[54]</span></a> <i>De Corona</i>, 3.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_55" id="Footnote_55"></a><a href="#FNanchor_55"><span class="label">[55]</span></a> <i>Contra Celsum</i>, <span class="smcapuc">VIII.</span> 22.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_56" id="Footnote_56"></a><a href="#FNanchor_56"><span class="label">[56]</span></a> <i>Les Vies des Saints</i> (Paris, 1739), <span class="smcapuc">II.</span> 4.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_57" id="Footnote_57"></a><a href="#FNanchor_57"><span class="label">[57]</span></a> <i>Serm.</i> 197, 198.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_58" id="Footnote_58"></a><a href="#FNanchor_58"><span class="label">[58]</span></a> This is so as regards the text printed by Muratori; but in -Menard’s text there is a benediction that in its language is not -unlike the collect in the Book of Common Prayer.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_59" id="Footnote_59"></a><a href="#FNanchor_59"><span class="label">[59]</span></a> <i>De Eccl. Off.</i> <span class="smcapuc">I.</span> 40, 41.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_60" id="Footnote_60"></a><a href="#FNanchor_60"><span class="label">[60]</span></a> In Dom Cabrol’s <i>Les Origines liturgiques</i> (Appendice <span class="smcapuc">C.</span>) will -be found an interesting collection of liturgical passages illustrating -the Church’s protest against idolatry on the Kalends of January.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_61" id="Footnote_61"></a><a href="#FNanchor_61"><span class="label">[61]</span></a> <i>De Orat.</i> 18.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_62" id="Footnote_62"></a><a href="#FNanchor_62"><span class="label">[62]</span></a> <i>Concil. Carthag.</i> <span class="smcapuc">III.</span> c. 29.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_63" id="Footnote_63"></a><a href="#FNanchor_63"><span class="label">[63]</span></a> <i>Ep.</i> <span class="smcapuc">LIV.</span> 7, <i>ad Januarium</i>. The well-known passage in Socrates -(<i>H.E.</i> v. 22) seems to indicate that he believed that, excluding -Alexandria, the Egyptians and the inhabitants of the Thebais -<i>ordinarily</i> partook of the mysteries in the evening after a full -meal.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_64" id="Footnote_64"></a><a href="#FNanchor_64"><span class="label">[64]</span></a> Spelman (<i>Glossarium Archaeologicum</i>, s.v.) derives our <i>Maundy</i> -from <i>maund</i>, ‘a basket,’ because gifts for the poor were carried in -baskets; and this derivation has attained some popularity. But -there is little to support it. In Germany from the later mediaeval -period <i>Der grüne Donnerstag</i> (Green Thursday) has been the -popular name of the day. No entirely satisfactory explanation of -the term has been offered. There is no question that in several -German churches green vestments were worn by the priest and his -ministers at the Mass of Maundy Thursday.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_65" id="Footnote_65"></a><a href="#FNanchor_65"><span class="label">[65]</span></a> <i>Chr. Worship</i>, E. tr., p. 248. See also Cabrol, <i>Les Origines -liturgiques</i>, pp. 173 f.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_66" id="Footnote_66"></a><a href="#FNanchor_66"><span class="label">[66]</span></a> See Luke ix. 51.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_67" id="Footnote_67"></a><a href="#FNanchor_67"><span class="label">[67]</span></a> <i>Epist.</i> <span class="smcapuc">LIV.</span> 1, <i>ad Januarium</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_68" id="Footnote_68"></a><a href="#FNanchor_68"><span class="label">[68]</span></a> Ἡ ἁγία Μεταμόρφωσις.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_69" id="Footnote_69"></a><a href="#FNanchor_69"><span class="label">[69]</span></a> In 1892 the Protestant Episcopal Church in the United States -of America introduced into its Prayer Book the Transfiguration -(Aug. 6) as a red-letter day with proper Lessons, Collect, Epistle, -and Gospel.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_70" id="Footnote_70"></a><a href="#FNanchor_70"><span class="label">[70]</span></a> <i>De Corona</i>, 3.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_71" id="Footnote_71"></a><a href="#FNanchor_71"><span class="label">[71]</span></a> <i>c. Celsum</i>, <span class="smcapuc">VIII.</span> 22.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_72" id="Footnote_72"></a><a href="#FNanchor_72"><span class="label">[72]</span></a> On the date of this Church Order, see Maclean, <i>Ancient -Church Orders</i>, p. 163 f.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_73" id="Footnote_73"></a><a href="#FNanchor_73"><span class="label">[73]</span></a> See Wilson’s edit. 129-131.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_74" id="Footnote_74"></a><a href="#FNanchor_74"><span class="label">[74]</span></a> For details the student may consult Baillet, tom. <span class="smcapuc">IX.</span> ii. 152-158.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_75" id="Footnote_75"></a><a href="#FNanchor_75"><span class="label">[75]</span></a> Twysden’s <i>Decem. Scriptores</i>, col. 1383.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_76" id="Footnote_76"></a><a href="#FNanchor_76"><span class="label">[76]</span></a> The date of this Council is sometimes placed as early as -<span class="smcapuc">A.D.</span> 656.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_77" id="Footnote_77"></a><a href="#FNanchor_77"><span class="label">[77]</span></a> [See esp. the <i>Protevangelium Jacobi</i>. Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_78" id="Footnote_78"></a><a href="#FNanchor_78"><span class="label">[78]</span></a> In the printed Sarum books the Assumption was a ‘principal -double’; the Purification and Nativity ‘greater doubles’; and the -Annunciation a ‘lesser double.’</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_79" id="Footnote_79"></a><a href="#FNanchor_79"><span class="label">[79]</span></a> For these, and varieties as to the day of observance, see -Grotefend, <i>Zeitrechnung des deutsch. Mittelalters u. der Neuzeit</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_80" id="Footnote_80"></a><a href="#FNanchor_80"><span class="label">[80]</span></a> [See the <i>Protevangelium</i> (cc. 7, 8). Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_81" id="Footnote_81"></a><a href="#FNanchor_81"><span class="label">[81]</span></a> [See however Gasquet and Bishop, <i>Bosworth Psalter</i>, pp. 49 f. -Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_82" id="Footnote_82"></a><a href="#FNanchor_82"><span class="label">[82]</span></a> [This legend also appears in the <i>Protevangelium</i> (cc. 1-5). -Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_83" id="Footnote_83"></a><a href="#FNanchor_83"><span class="label">[83]</span></a> [Gasquet and Bishop, <i>Bosworth Psalter</i>, pp. 43 ff. Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_84" id="Footnote_84"></a><a href="#FNanchor_84"><span class="label">[84]</span></a> <i>Summa</i>, P. <span class="smcapuc">III.</span> qu. 27, art. 2.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_85" id="Footnote_85"></a><a href="#FNanchor_85"><span class="label">[85]</span></a> Both these constitutions will be found in the <i>Common -Extravagants</i>, lib. iii. tit. 12.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_86" id="Footnote_86"></a><a href="#FNanchor_86"><span class="label">[86]</span></a> See p. 135.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_87" id="Footnote_87"></a><a href="#FNanchor_87"><span class="label">[87]</span></a> [See the prayer in Feltoe’s edition, p. 46; ‘omnipotens sempiterne -deus qui nos omnium apostolorum merita sub una tribuisti -celebritate venerari.’ Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_88" id="Footnote_88"></a><a href="#FNanchor_88"><span class="label">[88]</span></a> <i>Annales Cyprianici</i>, sub anno 258.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_89" id="Footnote_89"></a><a href="#FNanchor_89"><span class="label">[89]</span></a> In the (so-called) Hieronymian Martyrology the entry at -Jan. 18 runs ‘Dedicatio Cathedrae S. Petri Apostoli, quâ primo -Romae sedit.’</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_90" id="Footnote_90"></a><a href="#FNanchor_90"><span class="label">[90]</span></a> The student may consult the scholarly article of Dr Sinker -on ‘Peter S., Festivals of’ in <i>D.C.A.</i>, together with Duchesne’s -<i>Christian Worship</i>, E. tr. (pp. 277-281), Wordsworth’s <i>Ministry of -Grace</i>, and Kellner’s <i>Heortology</i>, pp. 301-308. It should be added -however with regard to Kellner that the notion that the feast is -connected with the Primacy, as distinguished from the Episcopacy -of St Peter, seems to be devoid of evidence.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_91" id="Footnote_91"></a><a href="#FNanchor_91"><span class="label">[91]</span></a> D’Achery’s <i>Spicilegium</i>, tom. ii. 15.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_92" id="Footnote_92"></a><a href="#FNanchor_92"><span class="label">[92]</span></a> [It is found in the Carthaginian Kalendar, but not in the -Bucherian, nor in that of Polemius Silvius. Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_93" id="Footnote_93"></a><a href="#FNanchor_93"><span class="label">[93]</span></a> Other festivals connected with St Andrew are noticed in -<i>D.C.A.</i></p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_94" id="Footnote_94"></a><a href="#FNanchor_94"><span class="label">[94]</span></a> <i>Ministry of Grace</i>, 419.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_95" id="Footnote_95"></a><a href="#FNanchor_95"><span class="label">[95]</span></a> See Duchesne, <i>Chr. Worship</i>, E. tr. 281.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_96" id="Footnote_96"></a><a href="#FNanchor_96"><span class="label">[96]</span></a> See Sinker’s article in <i>D.C.A.</i></p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_97" id="Footnote_97"></a><a href="#FNanchor_97"><span class="label">[97]</span></a> For variations as to the day of observance see Baillet, and -Sinker in <i>D.C.A.</i></p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_98" id="Footnote_98"></a><a href="#FNanchor_98"><span class="label">[98]</span></a> <i>Serm.</i> 196, 287.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_99" id="Footnote_99"></a><a href="#FNanchor_99"><span class="label">[99]</span></a> [It is found in the Gelasian and in some forms of the Gregorian -Sacramentary. Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_100" id="Footnote_100"></a><a href="#FNanchor_100"><span class="label">[100]</span></a> For other variations as to the day see Sinker’s article in -<i>D.C.A.</i></p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_101" id="Footnote_101"></a><a href="#FNanchor_101"><span class="label">[101]</span></a> Kellner, 313.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_102" id="Footnote_102"></a><a href="#FNanchor_102"><span class="label">[102]</span></a> See the Gelasian and Gregorian Sacramentaries.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_103" id="Footnote_103"></a><a href="#FNanchor_103"><span class="label">[103]</span></a> <i>Heortology</i>, p. 15.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_104" id="Footnote_104"></a><a href="#FNanchor_104"><span class="label">[104]</span></a> <i>Ad Uxor.</i> ii. 4.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_105" id="Footnote_105"></a><a href="#FNanchor_105"><span class="label">[105]</span></a> See for details of evidence Bingham, bk. xiii. c. 9.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_106" id="Footnote_106"></a><a href="#FNanchor_106"><span class="label">[106]</span></a> <i>Epp.</i> lib. v. 17.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_107" id="Footnote_107"></a><a href="#FNanchor_107"><span class="label">[107]</span></a> <i>Ep. ad Laetam</i>, 9.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_108" id="Footnote_108"></a><a href="#FNanchor_108"><span class="label">[108]</span></a> <i>Comment. in Matth.</i> <span class="smcapuc">XXV.</span> 6.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_109" id="Footnote_109"></a><a href="#FNanchor_109"><span class="label">[109]</span></a> This letter is to be found in the <i>Corpus Juris Canonici, -Decretal.</i> lib. iii. tit. 46.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_110" id="Footnote_110"></a><a href="#FNanchor_110"><span class="label">[110]</span></a> Muratori, <i>Liturg. Rom.</i> <span class="smcapuc">II.</span> 786-790: 702-703.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_111" id="Footnote_111"></a><a href="#FNanchor_111"><span class="label">[111]</span></a> <i>H.E.</i> <span class="smcapuc">IV.</span> 30: <span class="smcapuc">III.</span> 27.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_112" id="Footnote_112"></a><a href="#FNanchor_112"><span class="label">[112]</span></a> See p. 110.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_113" id="Footnote_113"></a><a href="#FNanchor_113"><span class="label">[113]</span></a> Euseb. <i>H.E.</i> v. 24. The words as to the forty hours are not -unattended with difficulty; but the interpretation given above is -that adopted by the soundest scholars. See Duchesne (<i>Christ. -Worship</i>, E. tr., p. 241), and the notes on the place by Valesius. -The meaning is probably that no food was partaken for forty -continuous hours.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_114" id="Footnote_114"></a><a href="#FNanchor_114"><span class="label">[114]</span></a> <i>de Jejunio</i>, 2, 13, 14.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_115" id="Footnote_115"></a><a href="#FNanchor_115"><span class="label">[115]</span></a> Dionysius of Alexandria, <i>Ep. to Basilides</i>, in Feltoe, <i>Letters -of Dionysius of Alex.</i>, p. 94 f.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_116" id="Footnote_116"></a><a href="#FNanchor_116"><span class="label">[116]</span></a> <i>H.E.</i> v. 22.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_117" id="Footnote_117"></a><a href="#FNanchor_117"><span class="label">[117]</span></a> The account in Socrates cannot be confidently regarded as -strictly accurate in some of its details. We cannot readily accept -the statement that the Saturdays at Rome were not fasting days.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_118" id="Footnote_118"></a><a href="#FNanchor_118"><span class="label">[118]</span></a> <i>Collat.</i> xxi. 25.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_119" id="Footnote_119"></a><a href="#FNanchor_119"><span class="label">[119]</span></a> <i>Liturgia Romana Vetus</i> (Muratori), <span class="smcapuc">II.</span> 28, 29.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_120" id="Footnote_120"></a><a href="#FNanchor_120"><span class="label">[120]</span></a> <i>Vita S. Margaritae</i>, c. <span class="smcapuc">II.</span> § 18.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_121" id="Footnote_121"></a><a href="#FNanchor_121"><span class="label">[121]</span></a> See pp. 143 f.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_122" id="Footnote_122"></a><a href="#FNanchor_122"><span class="label">[122]</span></a> The whole subject of the Lent of the Eastern Church is very -fully dealt with by Nilles in his <i>Kalendarium Manuale</i> and by -Prince Maximilian of Saxony in his <i>Praelectiones de Liturgiis -Orientalibus</i>, 1908.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_123" id="Footnote_123"></a><a href="#FNanchor_123"><span class="label">[123]</span></a> See pp. 77, 80 f.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_124" id="Footnote_124"></a><a href="#FNanchor_124"><span class="label">[124]</span></a> Another reading is <i>pro populo</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_125" id="Footnote_125"></a><a href="#FNanchor_125"><span class="label">[125]</span></a> <i>Paenitentiale</i>, <span class="smcapuc">II.</span> xiv. 1 (Haddon and Stubbs, <i>Councils</i>, <span class="smcapuc">III.</span> 202).</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_126" id="Footnote_126"></a><a href="#FNanchor_126"><span class="label">[126]</span></a> ‘In tribus quadragesimis anni et in dominica die et in feriis -quartis et in sextis feriis conjuges continere se debent.’ Lib. xlvi. -c. 11: Wasserschleben, <i>Die Irische Kanonensammlung</i> (ed. 1885), -p. 187.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_127" id="Footnote_127"></a><a href="#FNanchor_127"><span class="label">[127]</span></a> The Great Litany on St Mark’s day at Rome was much earlier.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_128" id="Footnote_128"></a><a href="#FNanchor_128"><span class="label">[128]</span></a> See <i>Serm.</i> xix. 2; lxxx. 4.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_129" id="Footnote_129"></a><a href="#FNanchor_129"><span class="label">[129]</span></a> For the reasons for his ingenious conjecture see <i>Christian -Worship</i>, E. tr. p. 223.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_130" id="Footnote_130"></a><a href="#FNanchor_130"><span class="label">[130]</span></a> See Sinker’s scholarly article ‘Ember Days’ in the <i>Dictionary -of Christian Antiquities</i>, for many valuable details.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_131" id="Footnote_131"></a><a href="#FNanchor_131"><span class="label">[131]</span></a> The MS. is wanting for the part before April.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_132" id="Footnote_132"></a><a href="#FNanchor_132"><span class="label">[132]</span></a> Can. 8 (Labbe xi. 274). It is to be observed that in the -Leofric Missal, of much earlier date, the Ember days are noted as -falling in the first week of Lent; in the week of Pentecost; in the -full week before the autumnal equinox; and in the full week before -the Nativity.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_133" id="Footnote_133"></a><a href="#FNanchor_133"><span class="label">[133]</span></a> The study of the Martyrologies of Bede, Florus, Ado, and -Usuard has been recently approached in the true scientific spirit -by Dom Henri Quentin, of Solesmes. Manuscripts in the various -libraries of Europe have been examined and classified, and the -sources of the entries traced in most cases with great success. -See this writer’s <i>Les Martyrologes historiques du moyen age</i> (1908).</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_134" id="Footnote_134"></a><a href="#FNanchor_134"><span class="label">[134]</span></a> <i>Med. Æv. Kal.</i> <span class="smcapuc">I.</span> 397-420.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_135" id="Footnote_135"></a><a href="#FNanchor_135"><span class="label">[135]</span></a> [On these terms see Ducange, <i>Glossarium</i>, s.v. <i>Festum</i>; Addis -and Arnold, <i>Catholic Dictionary</i>, art. ‘Festival.’ Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_136" id="Footnote_136"></a><a href="#FNanchor_136"><span class="label">[136]</span></a> The classification of festivals in the Kalendars of Germany -with Tyrol, Holland, Denmark, and Scandinavia, as printed by -Grotefend, varies much. We find such terms as ‘Triplex’ as well -as ‘Duplex’ (Breslau); ‘Duplex compositum’ (Utrecht); ‘ix -Psalmorum’ (Metz); ‘Bini’ (<i>i.e.</i> bini chori) at Salzburg; ‘Festa -Prelatorum,’ ‘Festa Canonicorum,’ ‘Festa vicariorum’ (Roskilde); -‘Summum’ and ‘semi-summum’ (Erfurt), and many forms that are -unfamiliar to English students.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_137" id="Footnote_137"></a><a href="#FNanchor_137"><span class="label">[137]</span></a> For further observations on the Kalendars of the Church of -England and of Churches in communion with it see Appendix III.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_138" id="Footnote_138"></a><a href="#FNanchor_138"><span class="label">[138]</span></a> See Quentin’s <i>Les Martyrologes historiques</i>, pp. 27, 28.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_139" id="Footnote_139"></a><a href="#FNanchor_139"><span class="label">[139]</span></a> For details see Baillet, <i>Les Vies des Saints</i>, tom. <span class="smcapuc">I</span>, in his -<i>Discours</i>, pp. xxxiii.-xxxix.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_140" id="Footnote_140"></a><a href="#FNanchor_140"><span class="label">[140]</span></a> In the recently discovered <i>Testament of the Lord</i>, the word -‘Pascha’ is used for the season preceding Easter, even as -‘Pentecost’ is used for the season of fifty days preceding -Whitsunday.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_141" id="Footnote_141"></a><a href="#FNanchor_141"><span class="label">[141]</span></a> <i>Gute Freitag</i> is found occasionally in the German Church -Orders of the Reformation Period.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_142" id="Footnote_142"></a><a href="#FNanchor_142"><span class="label">[142]</span></a> In Greek writers τεσσαρεσκαιδεκατῖται. [For a full discussion -of the whole question, with reference to the authorities, -see V. H. Stanton, <i>The Gospels as Historical Documents</i>, Part <span class="smcapuc">I.</span>, -pp. 173-197. Edd.]</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_143" id="Footnote_143"></a><a href="#FNanchor_143"><span class="label">[143]</span></a> See Eusebius, <i>H.E.</i> v. 24, where the full context scarcely -leaves a doubt that παρεχώρησεν τὴν εὐχαριστίαν must be understood -in the sense that Anicetus yielded the place of celebrant to -Polycarp.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_144" id="Footnote_144"></a><a href="#FNanchor_144"><span class="label">[144]</span></a> <i>H.E.</i> v. 24.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_145" id="Footnote_145"></a><a href="#FNanchor_145"><span class="label">[145]</span></a> We do not enter upon the discussion of the question whether -he actually proceeded to the length of a formal excommunication. -In certain of his letters he undoubtedly spoke of them as -ἀκοινωνήτους. Euseb. <i>H.E.</i> v. 24.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_146" id="Footnote_146"></a><a href="#FNanchor_146"><span class="label">[146]</span></a> <i>Ibid.</i></p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_147" id="Footnote_147"></a><a href="#FNanchor_147"><span class="label">[147]</span></a> See the discussion by Bp Maclean, <i>Ancient Church Orders</i> (in -the present series), p. 149 f.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_148" id="Footnote_148"></a><a href="#FNanchor_148"><span class="label">[148]</span></a> Lib. <span class="smcapuc">V.</span> c. 7.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_149" id="Footnote_149"></a><a href="#FNanchor_149"><span class="label">[149]</span></a> See p. 117.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_150" id="Footnote_150"></a><a href="#FNanchor_150"><span class="label">[150]</span></a> See p. 118 f.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_151" id="Footnote_151"></a><a href="#FNanchor_151"><span class="label">[151]</span></a> <i>H.E.</i> <span class="smcapuc">VI.</span> 22.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_152" id="Footnote_152"></a><a href="#FNanchor_152"><span class="label">[152]</span></a> Lagarde, <i>Analecta Syriaca</i>, p. 89.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_153" id="Footnote_153"></a><a href="#FNanchor_153"><span class="label">[153]</span></a> See Dr George Salmon’s article on ‘Hippolytus Romanus’ in -Smith and Wace’s <i>Dictionary of Christian Biography</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_154" id="Footnote_154"></a><a href="#FNanchor_154"><span class="label">[154]</span></a> See Ludwig Ideler, <i>Handbuch der mathematischen u. techn. -Chronologie</i>, <span class="smcapuc">II.</span> 219.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_155" id="Footnote_155"></a><a href="#FNanchor_155"><span class="label">[155]</span></a> See for a full treatment of the subject Ideler, <span class="smcapuc">II.</span> 226-231.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_156" id="Footnote_156"></a><a href="#FNanchor_156"><span class="label">[156]</span></a> <i>H.E.</i> <span class="smcapuc">I.</span> 9.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_157" id="Footnote_157"></a><a href="#FNanchor_157"><span class="label">[157]</span></a> In the opinion of Duchesne the controversy dealt with in -<span class="smcapuc">A.D.</span> 325 was between the system of Antioch, which celebrated -Easter on the Sunday next after the Jewish Pascha, and the system -of Alexandria, which insisted on Easter being always after the -vernal equinox. See <i>Christian Worship</i>, E. tr., 237.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_158" id="Footnote_158"></a><a href="#FNanchor_158"><span class="label">[158]</span></a> Eusebius, <i>Vita Const.</i> <span class="smcapuc">III.</span> 18: Socrates <i>H.E.</i> <span class="smcapuc">I.</span> 9.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_159" id="Footnote_159"></a><a href="#FNanchor_159"><span class="label">[159]</span></a> In French there is a trace of the more extended meaning in -the phrase ‘quinzaine de Pâques,’ meaning ‘Holy week and Easter -week.’ In Scotland and the north of England gifts of ‘pasch eggs’ -(pronounced ‘paise eggs’), hard-boiled eggs stained with various -colours, at Easter are still not unknown.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_160" id="Footnote_160"></a><a href="#FNanchor_160"><span class="label">[160]</span></a> Hefele, <i>Councils</i>, E. tr. <span class="smcapuc">II.</span> 67.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_161" id="Footnote_161"></a><a href="#FNanchor_161"><span class="label">[161]</span></a> For the history of the paschal controversies in the time of -Pope Leo see Bruno Krusch, <i>Studien zur christlich-mittelalterlichen -Chronologie. Der 84 jährige Ostercyclus und seine Quellen</i> (Leipzig, -1880).</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_162" id="Footnote_162"></a><a href="#FNanchor_162"><span class="label">[162]</span></a> See Appendix I.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_163" id="Footnote_163"></a><a href="#FNanchor_163"><span class="label">[163]</span></a> See Bruno Krusch, <i>Studien</i>, p. 32 f.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_164" id="Footnote_164"></a><a href="#FNanchor_164"><span class="label">[164]</span></a> The student who desires further details of the history of the -controversies about the date of Easter, prior to the time of -Dionysius Exiguus, may consult with profit the dissertation of -Adrian Baillet in the ninth volume of his <i>Les Vies des Saints</i> -(ed. 1739).</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_165" id="Footnote_165"></a><a href="#FNanchor_165"><span class="label">[165]</span></a> The author died before his work was presented to the Pope, -a duty performed by his brother Antonio Lilio, who was also a -physician. Now and then we find the Gregorian Kalendar spoken -of as the Lilian Kalendar.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_166" id="Footnote_166"></a><a href="#FNanchor_166"><span class="label">[166]</span></a> See Seabury, <i>The theory and use of the Church Calendar in -measurement and distribution of time</i>, p. 120. Other devices of the -astronomers which would reduce the error to only one day in a -thousand centuries are noticed in the same work.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_167" id="Footnote_167"></a><a href="#FNanchor_167"><span class="label">[167]</span></a> Sir Harris Nicholas, <i>Chronology of History</i>, pp. 32-34; Giry, -<i>Manuel de Diplomatique</i>, pp. 165-167.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_168" id="Footnote_168"></a><a href="#FNanchor_168"><span class="label">[168]</span></a> Notices of these Menologies will be found in Kellner’s -<i>Heortology</i>, 387-393: and on both the Menology and the Menaea -(in twelve volumes, corresponding to the months from September -to August) see the Dissertation <i>de libris et officiis ecclesiasticis -Graecorum</i> appended to Cave’s <i>Historia Literaria</i>.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_169" id="Footnote_169"></a><a href="#FNanchor_169"><span class="label">[169]</span></a> Nilles’ <i>Kalendarium Manuale</i>, tom <span class="smcapuc">I.</span>, and Prince Maximilian’s -<i>Praelectiones</i>, pp. 122-221, may be consulted by the curious.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_170" id="Footnote_170"></a><a href="#FNanchor_170"><span class="label">[170]</span></a> The great doxology corresponds substantially to <i>Gloria in -excelsis</i>; and the little doxology to <i>Gloria Patri</i>, etc.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_171" id="Footnote_171"></a><a href="#FNanchor_171"><span class="label">[171]</span></a> See <i>Suicer’s Thesaurus</i>, s.v.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_172" id="Footnote_172"></a><a href="#FNanchor_172"><span class="label">[172]</span></a> The 318 bishops at Nicaea in <span class="smcapuc">A.D.</span> 325.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_173" id="Footnote_173"></a><a href="#FNanchor_173"><span class="label">[173]</span></a> p. 84.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_174" id="Footnote_174"></a><a href="#FNanchor_174"><span class="label">[174]</span></a> See Neale’s <i>Holy Eastern Church</i>, <span class="smcapuc">II.</span> pp. 743, 749, 753.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_175" id="Footnote_175"></a><a href="#FNanchor_175"><span class="label">[175]</span></a> See Gee and Hardy, <i>Documents illustrative of the history -of the Church of England</i>, pp. 150, 173.</p> - -</div> - -<div class="footnote"> - -<p><a name="Footnote_176" id="Footnote_176"></a><a href="#FNanchor_176"><span class="label">[176]</span></a> See V. Staley’s <i>The Liturgical Year</i>, where the Kalendar -of the Church of England is treated with much fulness.</p> - -</div> - -</div> - -<hr /> - -<p><span class="pagenum"><a name="Page_154" id="Page_154">[154]</a></span></p> - -<h2 id="INDEX">INDEX</h2> - -<p class="center">[<a href="#CONTENTS"><i>See also Table of Contents</i>, p. vii.</a>]</p> - -<ul> - -<li class="ifrst">Abyssinian Kalendar, see <a href="#Kalendar">Kalendar</a></li> - -<li class="indx" id="Ado">Ado, martyrology of <a href="#Page_xvi">xvi</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a></li> - -<li class="indx">Advent, observance of <a href="#Page_76">76 ff.</a></li> - -<li class="indx">Agnes, St, octave of <a href="#Page_20">20</a>, <a href="#Page_71">71</a></li> - -<li class="indx">Akathist, sabbath of <a href="#Page_144">144</a></li> - -<li class="indx">Alexandria, church of, its authority in settling date of Easter <a href="#Page_121">121</a></li> - -<li class="indx">All Saints (Allhallen), festival of <a href="#Page_23">23</a>, <a href="#Page_149">149</a>;</li> -<li class="isub1">Sunday of <a href="#Page_91">91</a>, <a href="#Page_141">141</a>;</li> -<li class="isub1">vigil of <a href="#Page_75">75</a></li> - -<li class="indx">All Souls’ Day <a href="#Page_xiii">xiii</a>, <a href="#Page_24">24</a></li> - -<li class="indx">Ambrosian rite <a href="#Page_77">77</a></li> - -<li class="indx"><i>anarguroi</i>, see <a href="#Unmercenary">Unmercenary</a></li> - -<li class="indx">Anatolius, Paschal cycle of <a href="#Page_115">115</a></li> - -<li class="indx">Andrew, St, commemoration of <a href="#Page_17">17</a>, <a href="#Page_19">19</a>, <a href="#Page_22">22</a>, <a href="#Page_63">63 f.</a>, <a href="#Page_137">137</a>;</li> -<li class="isub1">octave of <a href="#Page_71">71</a>;</li> -<li class="isub1">relation of Advent to festival of <a href="#Page_79">79</a></li> - -<li class="indx">Anna, St, conception of, see <a href="#Mary">Mary, festivals of</a></li> - -<li class="indx">Annunciation, see <a href="#Mary">Mary, festivals of</a></li> - -<li class="indx">Antipasch <a href="#Page_141">141</a>, <a href="#Page_142">142</a></li> - -<li class="indx">Antiphons, in Advent <a href="#Page_78">78 f.</a></li> - -<li class="indx" id="Apocreos">Apocreos, Sunday of <a href="#Page_84">84</a>, <a href="#Page_141">141</a>, <a href="#Page_143">143</a>;</li> -<li class="isub1">Sabbath of <a href="#Page_144">144</a></li> - -<li class="indx"><i>Apodosis</i> <a href="#Page_71">71</a>, <a href="#Page_135">135</a></li> - -<li class="indx">Apostles, commemoration of <a href="#Page_22">22</a>, <a href="#Page_58">58 ff.</a>;</li> -<li class="isub1">Fast of the <a href="#Page_90">90 f.</a>;</li> -<li class="isub1">Synaxis of the Twelve <a href="#Page_58">58</a>, <a href="#Page_139">139</a>;</li> -<li class="isub1">Seventy <a href="#Page_70">70</a>, <a href="#Page_138">138</a>, <a href="#Page_139">139</a></li> - -<li class="indx">Apostolic Canons <a href="#Page_6">6</a>, <a href="#Page_111">111</a></li> - -<li class="indx">Apostolic Constitutions <a href="#Page_6">6</a>, <a href="#Page_111">111</a></li> - -<li class="indx"><i>Aratschavor-atz</i> <a href="#Page_92">92</a></li> - -<li class="indx">Armenians, their observance of Epiphany and Christmas <a href="#Page_32">32</a>, <a href="#Page_38">38</a>;</li> -<li class="isub1">rules of fasting <a href="#Page_78">78</a>, <a href="#Page_91">91 f.</a>;</li> -<li class="isub1">Kalendar of <a href="#Page_36">36</a>, <a href="#Page_43">43</a>, <a href="#Page_147">147 f.</a></li> - -<li class="indx">Artziburion <a href="#Page_92">92</a></li> - -<li class="indx" id="Ascension">Ascension, commemoration of <a href="#Page_18">18</a>, <a href="#Page_42">42 f.</a>, <a href="#Page_135">135</a>, <a href="#Page_149">149</a></li> - -<li class="indx">Ascetics, Sabbath of <a href="#Page_144">144</a></li> - -<li class="indx">Ash Wednesday <a href="#Page_82">82</a>, <a href="#Page_83">83 f.</a></li> - -<li class="indx">Asiatics, commemoration of the Pascha by <a href="#Page_106">106 ff.</a></li> - -<li class="indx">Assumption, see <a href="#Mary">Mary, festivals of</a></li> - -<li class="ifrst">Baptism, of Christ, commemoration of <a href="#Page_30">30</a>, <a href="#Footnote_47">31 n.</a>, <a href="#Page_32">32</a>, <a href="#Page_139">139 f.</a></li> - -<li class="indx">Barnabas, St, commemoration of <a href="#Page_70">70</a>, <a href="#Page_150">150</a></li> - -<li class="indx">Baronius, Cardinal <a href="#Page_103">103</a></li> - -<li class="indx">Bartholomew, St, commemoration of <a href="#Page_68">68</a></li> - -<li class="indx">Basilian Menology, see <a href="#Menology">Menology</a></li> - -<li class="indx"><span class="pagenum"><a name="Page_155" id="Page_155">[155]</a></span>Basilidians, festival of Baptism of Christ kept by <a href="#Page_31">31</a></li> - -<li class="indx">Becket, Thomas, institution of festival of Trinity by <a href="#Page_46">46</a>;</li> -<li class="isub1">feasts of his martyrdom and translation <a href="#Page_150">150</a></li> - -<li class="indx" id="Bede">Bede, martyrology of <a href="#Page_xvi">xvi</a>, <a href="#Page_23">23</a>, <a href="#Page_49">49</a>, <a href="#Page_62">62</a>, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a></li> - -<li class="indx">Borromeo, Charles <a href="#Page_83">83</a></li> - -<li class="ifrst">Candlemas, meaning of <a href="#Page_48">48</a>;</li> -<li class="isub1">festival of, see <a href="#Purification">Purification</a></li> - -<li class="indx"><i>caput jejunii</i> <a href="#Page_83">83</a></li> - -<li class="indx"><i>Cara cognatio</i>, pagan solemnity of <a href="#Page_61">61</a></li> - -<li class="indx">Celtic churches, Paschal cycle of <a href="#Page_122">122</a>, <a href="#Page_146">146</a></li> - -<li class="indx">Charlemagne, <i>Capitula</i> of <a href="#Page_86">86</a></li> - -<li class="indx">Christmas, see <a href="#Nativity">Nativity</a></li> - -<li class="indx">Circumcision, feast of <a href="#Page_22">22 f.</a>, <a href="#Page_37">37 ff.</a>, <a href="#Page_135">135</a>, <a href="#Page_147">147</a></li> - -<li class="indx"><i>claves quadragesimae, Paschae, Rogationum</i> <a href="#Page_102">102</a></li> - -<li class="indx">Clavius, see <a href="#Schlussel">Schlüssel</a></li> - -<li class="indx"><i>Coena Domini</i> <a href="#Page_40">40</a></li> - -<li class="indx">Conception, see <a href="#Mary">Mary, feasts of</a></li> - -<li class="indx">Constantine, letter of, on Paschal question <a href="#Page_111">111 f.</a>, <a href="#Page_117">117 ff.</a></li> - -<li class="indx">Coptic Kalendar, see <a href="#Kalendar">Kalendar</a></li> - -<li class="indx">Corbie Kalendar <a href="#Page_71">71</a></li> - -<li class="indx">Corpus Christi, feast of <a href="#Page_xiv">xiv</a>, <a href="#Page_98">98</a>;</li> -<li class="isub1">octave of <a href="#Page_72">72</a></li> - -<li class="indx">Cross, Holy, adoration of <a href="#Page_41">41 f.</a>;</li> -<li class="isub1">Sunday of Adoration of <a href="#Page_141">141</a>;</li> -<li class="isub1">Exaltation of <a href="#Page_22">22</a>, <a href="#Page_99">99</a>, <a href="#Page_135">135</a>, <a href="#Page_142">142</a>, (a fast in Eastern Church) <a href="#Page_91">91</a>;</li> -<li class="isub1">Invention of <a href="#Page_99">99</a>;</li> -<li class="isub1">Procession of <a href="#Page_25">25</a></li> - -<li class="indx">Cyprian, St, Paschal cycle attributed to <a href="#Page_115">115</a>;</li> -<li class="isub1">commemoration of, in English Prayer Book <a href="#Page_152">152</a></li> - -<li class="ifrst">Dead, Sabbath of <a href="#Page_144">144</a></li> - -<li class="indx">Decollation, see <a href="#John_Baptist">John Baptist</a></li> - -<li class="indx"><i>depositiones</i>, of martyrs and bishops <a href="#Page_14">14</a>, <a href="#Page_16">16</a>, <a href="#Page_17">17</a></li> - -<li class="indx"><i>dies caniculares</i> <a href="#Page_101">101</a></li> - -<li class="indx"><i>dies profestus</i> <a href="#Page_74">74</a>, <a href="#Page_87">87</a></li> - -<li class="indx">Dionysius of Alexandria, Paschal cycle of <a href="#Page_115">115</a></li> - -<li class="indx">Dionysius Exiguus, Paschal cycle of <a href="#Page_123">123</a>, <a href="#Page_124">124 f.</a></li> - -<li class="indx"><i>dominica carnisprivii</i>, see <a href="#Apocreos">Apocreos</a></li> - -<li class="indx"><i>dominica in albis</i> <a href="#Page_142">142</a></li> - -<li class="indx" id="Dominical_Kalendar">Dominical Kalendar, of Orthodox Eastern Church <a href="#Page_140">140 ff.</a></li> - -<li class="indx"><i>Dormitio</i>, see <a href="#Mary">Mary, feasts of</a></li> - -<li class="indx">Doxology, the great and the little <a href="#Page_137">137</a></li> - -<li class="ifrst">Easter, regulations for date of <a href="#Page_15">15</a>, <a href="#Page_111">111 f.</a>, <a href="#Page_122">122 ff.</a></li> -<li class="isub1">See also <a href="#Pascha">Pascha</a>, <a href="#Paschal_Cycles">Paschal cycle</a> etc.; octave of <a href="#Page_71">71</a>, <a href="#Page_72">72</a></li> - -<li class="indx">Edward, St, the Confessor, feast and translation of <a href="#Page_99">99</a></li> - -<li class="indx">Egbert, Abp, Pontifical of <a href="#Page_69">69</a></li> - -<li class="indx">Elias of Nisibis <a href="#Page_113">113</a></li> - -<li class="indx">Ember Days, meaning of term <a href="#Page_90">90</a>.</li> -<li class="isub1">See <a href="#Fasts">Fasts</a></li> - -<li class="indx">English Prayer Book, see <a href="#Prayer_Book">Prayer Book</a></li> - -<li class="indx">Enurchus, St <a href="#Page_151">151</a></li> - -<li class="indx" id="Epiphany">Epiphany, feast of <a href="#Page_17">17</a>, <a href="#Page_20">20</a>, <a href="#Page_23">23</a>, <a href="#Page_30">30 f.</a>, <a href="#Page_135">135</a>, <a href="#Page_139">139</a>;</li> -<li class="isub1">octave of <a href="#Page_71">71</a>, <a href="#Page_72">72</a>, <a href="#Page_135">135</a></li> - -<li class="indx">Ethiopic Kalendar, see <a href="#Kalendar">Kalendar</a></li> - -<li class="indx">Evangelists, commemoration of <a href="#Page_65">65 ff.</a></li> - -<li class="ifrst" id="Fasts">Fasts, in Advent <a href="#Page_78">78</a>;</li> -<li class="isub1">before Easter (Lent) <a href="#Page_79">79 ff.</a>;</li> -<li class="isub1">after Pentecost <a href="#Page_85">85</a>, <a href="#Page_92">92</a>, <a href="#Page_147">147</a>;</li> -<li class="isub1">Rogation days <a href="#Page_86">86</a>;</li> -<li class="isub1">of four seasons (Ember Days) <a href="#Page_18">18 f.</a>, <a href="#Page_87">87 ff.</a>;</li> -<li class="isub1">of vigils <a href="#Page_74">74 f.</a>;</li> -<li class="isub1">of Eastern Church <a href="#Page_90">90 f.</a>;</li> -<li class="isub1">of Nineveh <a href="#Page_91">91 f.</a>, <a href="#Page_147">147</a></li> - -<li class="indx"><i>feria</i>, meaning of term <a href="#Page_8">8</a></li> - -<li class="indx"><span class="pagenum"><a name="Page_156" id="Page_156">[156]</a></span><i>festa chori, festa fori</i> <a href="#Page_xix">xix</a></li> - -<li class="indx">Festal Letters, see <a href="#Paschal_Epistles">Paschal Epistles</a></li> - -<li class="indx">Festivals, rank and dignity of <a href="#Page_98">98 f.</a></li> - -<li class="indx" id="Florus">Florus, martyrology of <a href="#Page_xvi">xvi</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a></li> - -<li class="indx">Friday, Christian observance of <a href="#Page_10">10 f.</a>;</li> -<li class="isub1">fast in Advent <a href="#Page_78">78</a>;</li> -<li class="isub1">a fast in Eastern Church <a href="#Page_91">91</a>, <a href="#Page_140">140</a>;</li> -<li class="isub1">commemoration of Saints among East Syrians on <a href="#Page_147">147</a></li> - -<li class="ifrst">Gabriel, archangel, Synaxis of <a href="#Page_139">139</a>, <a href="#Page_140">140</a></li> - -<li class="indx">Galesini, Pietro, martyrology of <a href="#Page_103">103</a></li> - -<li class="indx">gang-days <a href="#Page_87">87</a></li> - -<li class="indx">Gelasian Sacramentary, see <a href="#Sacramentary">Sacramentary</a></li> - -<li class="indx"><i>Gellonense</i>, see <a href="#Martyrologies">Martyrologies</a></li> - -<li class="indx">George, St, commemoration of <a href="#Page_21">21</a>, <a href="#Page_23">23</a>, <a href="#Page_136">136</a>, <a href="#Page_149">149</a></li> - -<li class="indx">Good Friday <a href="#Page_41">41 f.</a>, <a href="#Page_107">107</a></li> - -<li class="indx">Gorman, martyrology of <a href="#Page_95">95</a></li> - -<li class="indx">Gothic Missal <a href="#Page_65">65</a></li> - -<li class="indx">Gregorian reform, see <a href="#Kalendar">Kalendar</a></li> - -<li class="indx">Gregory the Great <a href="#Page_77">77</a>, <a href="#Page_82">82</a></li> - -<li class="indx">Gregory XIII, Pope, his scheme for a fixed Easter <a href="#Page_xviii">xviii</a>;</li> -<li class="isub1">appoints a commission to revive Martyrology <a href="#Page_103">103</a>;</li> -<li class="isub1">his reform of Kalendar <a href="#Page_127">127 ff.</a></li> - -<li class="ifrst">Hieromartyr <a href="#Page_138">138</a></li> - -<li class="indx">Hippolytus, Paschal Tables of <a href="#Page_111">111</a>, <a href="#Page_112">112 ff.</a>;</li> -<li class="isub1">statue of <a href="#Page_112">112</a></li> - -<li class="indx">Holy Thursday, see <a href="#Ascension">Ascension</a></li> - -<li class="indx" id="Holy_Week">Holy Week, observance of <a href="#Page_40">40 ff.</a></li> - -<li class="indx">Horologium <a href="#Page_103">103</a></li> - -<li class="indx">Hosiomartyr <a href="#Page_138">138</a></li> - -<li class="indx">Hypapante, see <a href="#Purification">Purification</a></li> - -<li class="ifrst">Immaculate Conception, see <a href="#Mary">Mary, feasts of</a></li> - -<li class="indx">Innocent III, Pope, rules of, concerning vigils <a href="#Page_74">74 f.</a></li> - -<li class="indx">Innocents, Holy, commemoration of <a href="#Page_17">17</a>, <a href="#Page_19">19</a>, <a href="#Page_22">22</a>, <a href="#Page_33">33 ff.</a></li> - -<li class="indx">Irenaeus, letter of, to Victor of Rome <a href="#Page_79">79</a>, <a href="#Page_110">110</a></li> - -<li class="indx">Irish canons, collection of <a href="#Page_85">85 f.</a></li> - -<li class="indx"><i>Isapostolos</i> <a href="#Page_138">138</a></li> - -<li class="ifrst">James, St, son of Zebedee, commemoration of <a href="#Page_17">17</a>, <a href="#Page_34">34</a>, <a href="#Page_36">36</a>, <a href="#Page_64">64 f.</a></li> - -<li class="indx">James, St, the Lord’s brother, commemoration of <a href="#Page_34">34</a>, <a href="#Page_36">36</a>, <a href="#Page_67">67</a>.</li> -<li class="isub1">See also <a href="#Philip_and_James">Philip and James</a></li> - -<li class="indx">James and John, SS., commemoration of <a href="#Page_16">16</a>, <a href="#Page_33">33 f.</a>, <a href="#Page_65">65</a></li> - -<li class="indx">January, Kalends of, observed as a fast <a href="#Page_38">38 f.</a></li> - -<li class="indx">Jerome, see <a href="#Martyrologies">Martyrologies (Hieronymian)</a></li> - -<li class="indx" id="John_Baptist">John Baptist, St, commemoration of <a href="#Page_17">17</a>, <a href="#Page_18">18</a>, <a href="#Page_21">21</a>, <a href="#Page_34">34</a>;</li> -<li class="isub1">Conception of <a href="#Page_53">53</a>, <a href="#Page_139">139</a>;</li> -<li class="isub1">Nativity of <a href="#Page_18">18</a>, <a href="#Page_68">68</a>, <a href="#Page_135">135</a>, <a href="#Page_139">139</a>, <a href="#Page_149">149</a>;</li> -<li class="isub1">Decollation of <a href="#Page_18">18</a>, <a href="#Page_69">69</a>, <a href="#Page_135">135</a>, <a href="#Page_139">139</a>, (a fast) <a href="#Page_91">91</a>;</li> -<li class="isub1">Synaxis of <a href="#Page_139">139</a>, <a href="#Page_140">140</a>;</li> -<li class="isub1">East Syrian commemoration of <a href="#Page_148">148</a>;</li> -<li class="isub1">vigil of Nativity of <a href="#Page_75">75</a></li> - -<li class="indx">John, St, the Evangelist, commemoration of <a href="#Page_17">17</a>, <a href="#Page_19">19</a>, <a href="#Page_22">22</a>, <a href="#Page_33">33 f.</a>, <a href="#Page_65">65</a>, <a href="#Page_75">75</a>, <a href="#Page_136">136</a>;</li> -<li class="isub1">before the Latin Gate <a href="#Page_21">21</a>, <a href="#Page_66">66</a>;</li> -<li class="isub1">Migration (or Assumption) of <a href="#Page_34">34</a>, <a href="#Page_65">65</a>, <a href="#Page_136">136</a></li> - -<li class="indx" id="Jude">Jude, St (Thaddaeus), commemorated in Greek Church <a href="#Page_67">67</a></li> - -<li class="ifrst" id="Kalendar">Kalendar, causes of growth of <a href="#Page_xii">xii f.</a>, <a href="#Page_95">95 ff.</a>;</li> -<li class="isub1">antiquarian notices in <a href="#Page_100">100</a>, <a href="#Page_102">102</a>;</li> -<li class="isub1"><span class="pagenum"><a name="Page_157" id="Page_157">[157]</a></span>artificial construction of <a href="#Page_xii">xii</a>;</li> -<li class="isub1">astronomical notes in <a href="#Page_101">101</a>;</li> -<li class="isub1">influences affecting <a href="#Page_97">97 f.</a>;</li> -<li class="isub1">marks of antiquity in <a href="#Page_13">13</a>;</li> -<li class="isub1">value of, for study of MSS <a href="#Page_95">95 f.</a>;</li> -<li class="isub1">Gregorian reform of <a href="#Page_125">125 ff.</a>;</li> -<li class="isub1">Bucherian (Liberian, or Philocalian) <a href="#Page_14">14</a>, <a href="#Page_28">28</a>, <a href="#Page_31">31</a>, <a href="#Page_38">38</a>, <a href="#Page_59">59</a>, <a href="#Footnote_92">63 n.</a>;</li> -<li class="isub1">Carthaginian <a href="#Page_16">16</a>, <a href="#Page_31">31</a>, <a href="#Page_34">34</a>, <a href="#Page_38">38</a>, <a href="#Footnote_92">63 n.</a>;</li> -<li class="isub1">of Polemius Silvius, <a href="#Page_16">16</a>, <a href="#Footnote_92">63 n.</a>;</li> -<li class="isub1">Abyssinian <a href="#Page_148">148</a>;</li> -<li class="isub1">Armenian <a href="#Page_147">147</a>;</li> -<li class="isub1">Coptic <a href="#Page_148">148</a>;</li> -<li class="isub1">East Syrian <a href="#Page_147">147</a>;</li> -<li class="isub1">of English Prayer Books <a href="#Page_149">149 ff.</a>;</li> -<li class="isub1">Ethiopic <a href="#Page_148">148</a>;</li> -<li class="isub1">Mozarabic <a href="#Page_36">36</a>;</li> -<li class="isub1">of Orthodox Eastern Church <a href="#Page_133">133 ff.</a></li> -<li class="isub1">See also <a href="#Martyrologies">Martyrologies</a>, <a href="#Sacramentary">Sacramentary</a></li> - -<li class="indx">Kings, the Three, Translation of <a href="#Page_97">97</a>, <a href="#Page_100">100</a></li> - -<li class="indx">Kollyba, Sabbath of <a href="#Page_144">144</a></li> - -<li class="indx">Koryphaeoi <a href="#Page_135">135</a></li> - -<li class="ifrst">Lawrence, St, octave of <a href="#Page_71">71</a>;</li> -<li class="isub1">vigil of <a href="#Page_75">75</a></li> - -<li class="indx">Lazarus, Sabbath of <a href="#Page_135">135</a>, <a href="#Page_144">144</a></li> - -<li class="indx">Lent, observance of <a href="#Page_79">79 ff.</a>, <a href="#Page_141">141 ff.</a></li> - -<li class="indx">Leo, St, correspondence of, on Paschal limits <a href="#Page_120">120 f.</a>, <a href="#Page_124">124</a>;</li> -<li class="isub1">Sacramentary of, see <a href="#Sacramentary">Sacramentary</a></li> - -<li class="indx">Leofric Missal <a href="#Page_69">69</a>, <a href="#Page_97">97</a></li> - -<li class="indx">Lights, Feast of (Epiphany) <a href="#Page_30">30 f.</a>, <a href="#Page_142">142</a></li> - -<li class="indx">Lilio, Luigi, reformation of Kalendar by <a href="#Page_127">127</a></li> - -<li class="indx">Litanies, origin of <a href="#Page_86">86 f.</a>;</li> -<li class="isub1">at Rome <a href="#Page_67">67</a></li> - -<li class="indx">Lord, festivals of the, <a href="#Page_xii">xii</a>, <a href="#Page_27">27 ff.</a></li> - -<li class="indx" id="Lords_Day">Lord’s Day, Christian observance of <a href="#Page_xi">xi</a>, <a href="#Page_3">3 f.</a>, <a href="#Page_5">5</a>, <a href="#Page_6">6</a>, <a href="#Page_7">7</a>, <a href="#Page_10">10</a>, <a href="#Page_37">37</a>;</li> -<li class="isub1">vigil preceding <a href="#Page_73">73</a>.</li> -<li class="isub1">See also <a href="#Dominical_Kalendar">Dominical Kalendar</a></li> - -<li class="indx">Luke, St, commemoration of <a href="#Page_17">17</a>, <a href="#Page_66">66</a></li> - -<li class="indx">Lupercalia, heathen festival of <a href="#Page_48">48</a></li> - -<li class="ifrst">Maccabees, commemoration of <a href="#Page_16">16</a>, <a href="#Page_17">17</a>, <a href="#Page_25">25 f.</a></li> - -<li class="indx">Mamertus, bishop of Vienne, rogations appointed by <a href="#Page_86">86</a></li> - -<li class="indx">Margaret, Queen of Scotland <a href="#Page_83">83</a></li> - -<li class="indx">Mark, St, commemoration of <a href="#Page_66">66 f.</a></li> - -<li class="indx" id="Martyrologies">Martyrologies, use of term <a href="#Page_93">93 f.</a>;</li> -<li class="isub1">influence on later Kalendars <a href="#Page_94">94</a>;</li> -<li class="isub1">marks of antiquity in <a href="#Page_13">13</a>;</li> -<li class="isub1">Bucherian (Liberian or Philocalian) <a href="#Page_14">14</a>;</li> -<li class="isub1">Carthaginian <a href="#Page_16">16 f.</a>;</li> -<li class="isub1">Syrian <a href="#Page_15">15</a>, <a href="#Page_65">65</a>;</li> -<li class="isub1"><i>Gellonense</i> <a href="#Page_62">62</a>, <a href="#Page_70">70</a>;</li> -<li class="isub1">Hieronymian <a href="#Page_34">34</a>, <a href="#Page_63">63</a>, <a href="#Page_65">65</a>, <a href="#Page_66">66</a>, <a href="#Page_69">69</a>, <a href="#Page_70">70</a>;</li> -<li class="isub1">modern Roman <a href="#Page_103">103</a>.</li> -<li class="isub1">See also <a href="#Ado">Ado</a>, <a href="#Bede">Bede</a>, <a href="#Florus">Florus</a>, <a href="#Usuard">Usuard</a>, and <a href="#Kalendar">Kalendar</a></li> - -<li class="indx">Martyrs, days of, observed locally <a href="#Page_xi">xi</a>, <a href="#Page_12">12 ff.</a>, (at cemeteries) <a href="#Page_24">24</a>;</li> -<li class="isub1">Acts of, read in churches <a href="#Page_17">17</a>;</li> -<li class="isub1">oblations offered for <a href="#Page_14">14</a></li> - -<li class="indx" id="Mary">Mary, St, the Virgin (Theotokos), feasts of <a href="#Page_xv">xv</a>, <a href="#Page_47">47 ff.</a>, <a href="#Page_148">148</a>;</li> -<li class="isub1">Annunciation of <a href="#Page_21">21</a>, <a href="#Page_49">49 f.</a>, <a href="#Page_57">57</a>, <a href="#Page_135">135</a>, <a href="#Page_140">140</a>, <a href="#Page_147">147</a>;</li> -<li class="isub1">Assumption (<i>dormitio</i>, Repose) of <a href="#Page_22">22</a>, <a href="#Page_51">51</a>, <a href="#Page_57">57</a>, <a href="#Page_75">75</a>, <a href="#Page_135">135</a>, (fast before) <a href="#Page_75">75</a>, <a href="#Page_90">90</a>;</li> -<li class="isub1">Conception of <a href="#Page_xiv">xiv f.</a>, <a href="#Page_52">52 ff.</a>, <a href="#Page_57">57</a>, <a href="#Page_98">98</a>;</li> -<li class="isub1">Immaculate Conception of <a href="#Page_52">52 ff.</a>;</li> -<li class="isub1">Nativity of <a href="#Page_22">22</a>, <a href="#Page_50">50</a>, <a href="#Footnote_78">51 n.</a>, <a href="#Page_57">57</a>, <a href="#Page_135">135</a>, <a href="#Page_140">140</a>;</li> -<li class="isub1">Presentation of <a href="#Page_51">51</a>, <a href="#Page_57">57</a>, <a href="#Page_135">135</a>;</li> -<li class="isub1">Synaxis of Theotokos <a href="#Page_57">57</a>, <a href="#Page_139">139</a>, <a href="#Page_140">140</a>.</li> -<li class="isub1">See also <a href="#Purification">Purification</a></li> - -<li class="indx" id="Mary_Magdalene"><span class="pagenum"><a name="Page_158" id="Page_158">[158]</a></span>Mary Magdalene, St, commemoration of <a href="#Page_69">69 f.</a>;</li> -<li class="isub1">the ‘myrrh-bearer’ <a href="#Page_69">69</a>;</li> -<li class="isub1">in English Prayer Book <a href="#Page_70">70</a>, <a href="#Page_150">150</a>, <a href="#Page_151">151</a></li> - -<li class="indx">Matthew. St, commemoration of <a href="#Page_66">66</a></li> - -<li class="indx">Matthias, St, commemoration of, in English Prayer Book <a href="#Page_150">150</a></li> - -<li class="indx">Maundy Thursday (<i>dies mandati</i>), observance of <a href="#Page_40">40 f.</a>;</li> -<li class="isub1">meaning of term <a href="#Footnote_64">41 n.</a></li> - -<li class="indx">Maurolico, Francesco, martyrology of <a href="#Page_103">103</a></li> - -<li class="indx">Melito, Bp of Sardis, defence of Asiatic Paschal observance by <a href="#Page_108">108 f.</a></li> - -<li class="indx" id="Menology">Menology, character of early Eastern <a href="#Page_133">133</a>;</li> -<li class="isub1">of Constantinople <a href="#Page_133">133</a>;</li> -<li class="isub1">Basilian <a href="#Page_30">30</a>, <a href="#Page_133">133</a></li> - -<li class="indx">Michael, St, Synaxis of <a href="#Page_137">137</a>, <a href="#Page_139">139</a>;</li> -<li class="isub1">monthly commemoration of, by Ethiopic Church <a href="#Page_148">148</a></li> - -<li class="indx"><i>missa ad prohibendum ab idolis</i> <a href="#Page_39">39</a></li> - -<li class="indx">Montanists, celebration of Pascha by <a href="#Page_28">28 f.</a></li> - -<li class="indx">Mozarabic rite <a href="#Page_77">77</a>, <a href="#Page_83">83</a></li> - -<li class="indx">Myrrh-bearers, Sunday of <a href="#Page_141">141</a>, <a href="#Page_142">142</a>.</li> -<li class="isub1">See also <a href="#Mary_Magdalene">Mary Magdalene</a></li> - -<li class="ifrst"><i>natale, dies natalis, natalitia</i> <a href="#Page_13">13</a>, <a href="#Page_15">15</a>, <a href="#Page_67">67</a></li> - -<li class="indx"><i>natale Calicis</i> <a href="#Page_15">15</a>, <a href="#Page_40">40</a></li> - -<li class="indx"><i>natale Petri de Cathedra</i>, see <a href="#Peter">Peter, St</a></li> - -<li class="indx"><i>natalis Solis Invicti</i> <a href="#Page_30">30</a></li> - -<li class="indx" id="Nativity">Nativity, of the Lord (Christmas), feast of <a href="#Page_15">15</a>, <a href="#Page_17">17</a>, <a href="#Page_19">19</a>, <a href="#Page_22">22</a>, <a href="#Page_27">27 f.</a>, <a href="#Page_49">49</a>, <a href="#Page_76">76</a>, <a href="#Page_135">135</a>, <a href="#Page_140">140</a>, <a href="#Page_147">147</a>, <a href="#Page_148">148</a>;</li> -<li class="isub1">origin of feast of <a href="#Page_29">29 f.</a>;</li> -<li class="isub1">octave of <a href="#Page_71">71</a>, <a href="#Page_72">72</a>;</li> -<li class="isub1">fast before <a href="#Page_90">90</a>;</li> -<li class="isub1">vigil of <a href="#Page_75">75</a></li> - -<li class="indx" id="Nicaea">Nicaea, Council of, decisions of, on Paschal question <a href="#Page_116">116 f.</a>;</li> -<li class="isub1">commemoration of the 318 fathers of <a href="#Page_141">141</a>, <a href="#Page_143">143</a></li> - -<li class="ifrst">Octaves, meaning of term <a href="#Page_70">70 f.</a>;</li> -<li class="isub1">history of <a href="#Page_71">71</a></li> - -<li class="indx">Oengus, the Culdee, martyrology of <a href="#Page_95">95</a></li> - -<li class="indx">Old Testament worthies, commemoration of <a href="#Page_xii">xii</a>, <a href="#Page_134">134</a>, <a href="#Page_136">136</a>, <a href="#Page_148">148</a></li> - -<li class="indx">Orthodoxy Sunday <a href="#Page_xiii">xiii</a>, <a href="#Page_141">141</a>, <a href="#Page_142">142</a></li> - -<li class="indx"><i>O sapientia</i> <a href="#Page_78">78 f.</a></li> - -<li class="ifrst">Palm Sunday (Feast of Palms) <a href="#Page_40">40</a>, <a href="#Page_84">84</a>, <a href="#Page_135">135</a>, <a href="#Page_141">141</a></li> - -<li class="indx">Parasceve <a href="#Page_10">10</a>, <a href="#Page_11">11</a>, <a href="#Page_37">37</a>, <a href="#Page_144">144 f.</a></li> - -<li class="indx" id="Pascha">Pascha, original use of term <a href="#Page_104">104 ff.</a>;</li> -<li class="isub1">Christian commemoration of <a href="#Page_xi">xi</a>, <a href="#Page_37">37</a>, <a href="#Page_104">104 ff.</a>;</li> -<li class="isub1"><i>dies Paschae</i> <a href="#Page_40">40</a></li> - -<li class="indx" id="Paschal_Cycles">Paschal Cycles, of Hippolytus <a href="#Page_111">111</a>, <a href="#Page_112">112 ff.</a>;</li> -<li class="isub1">of Dionysius Al. <a href="#Page_115">115</a>;</li> -<li class="isub1">of Anatolius <a href="#Page_115">115</a>;</li> -<li class="isub1">Roman <a href="#Page_123">123</a>;</li> -<li class="isub1">Alexandrine <a href="#Page_123">123</a>;</li> -<li class="isub1">of Victorius <a href="#Page_124">124</a>;</li> -<li class="isub1">of Dionysius Exiguus <a href="#Page_123">123</a>, <a href="#Page_124">124 f.</a></li> - -<li class="indx" id="Paschal_Epistles">Paschal Epistles <a href="#Page_xviii">xviii</a>, <a href="#Page_121">121</a></li> - -<li class="indx">Paschal limits <a href="#Page_120">120 f.</a></li> - -<li class="indx">Paschal question <a href="#Page_xvii">xvii</a>, <a href="#Page_105">105 ff.</a></li> - -<li class="indx">Paschal Tables, see <a href="#Paschal_Cycles">Paschal Cycles</a></li> - -<li class="indx">Passiontide, observance of <a href="#Page_40">40 ff.</a></li> - -<li class="indx">Paul, St, commemoration of <a href="#Page_21">21</a>, <a href="#Page_33">33</a>;</li> -<li class="isub1">Conversion of <a href="#Page_69">69</a>;</li> -<li class="isub1">Translation of <a href="#Page_69">69</a>.</li> -<li class="isub1">See also <a href="#Peter_and_Paul">Peter and Paul</a></li> - -<li class="indx">Pentecost, meaning of term <a href="#Page_43">43 ff.</a>;</li> -<li class="isub1">observance of <a href="#Page_18">18</a>, <a href="#Page_37">37</a>, <a href="#Page_43">43 ff.</a>, <a href="#Page_135">135</a>, <a href="#Page_141">141</a>;</li> -<li class="isub1">octave of <a href="#Page_71">71</a>, <a href="#Page_72">72</a>;</li> -<li class="isub1">vigil of <a href="#Page_75">75</a></li> - -<li class="indx" id="Peter">Peter, St, commemoration of <a href="#Page_33">33</a>;</li> -<li class="isub1">Chains of (<i>ad Vincula</i>) <a href="#Page_21">21</a>, <a href="#Page_25">25</a>, <a href="#Page_63">63</a>;</li> -<li class="isub1"><span class="pagenum"><a name="Page_159" id="Page_159">[159]</a></span>Chair of (<i>Cathedra Petri</i>) <a href="#Page_15">15</a>, <a href="#Page_59">59</a>, <a href="#Page_60">60 ff.</a>;</li> -<li class="isub1">Dedication of Basilica of <a href="#Page_18">18</a>, <a href="#Page_63">63</a></li> - -<li class="indx" id="Peter_and_Paul">Peter and Paul, SS., commemoration of <a href="#Page_16">16</a>, <a href="#Page_18">18</a>, <a href="#Page_21">21</a>, <a href="#Page_34">34</a>, <a href="#Page_35">35</a>, <a href="#Page_135">135</a>;</li> -<li class="isub1"><i>depositio</i> of <a href="#Page_16">16</a>;</li> -<li class="isub1">origin of festival of <a href="#Page_xiii">xiii</a>, <a href="#Page_59">59 f.</a>;</li> -<li class="isub1">fast before <a href="#Page_90">90</a>;</li> -<li class="isub1">octave of <a href="#Page_71">71</a></li> - -<li class="indx">Philip, the deacon <a href="#Page_67">67</a></li> - -<li class="indx">Philip, St, feast of <a href="#Page_67">67</a>, <a href="#Page_78">78</a>;</li> -<li class="isub1">fast of <a href="#Page_78">78</a></li> - -<li class="indx" id="Philip_and_James">Philip and James, SS., commemoration of <a href="#Page_21">21</a>, <a href="#Page_67">67</a>, <a href="#Page_75">75</a></li> - -<li class="indx">Pliny, letter of, to Trajan <a href="#Page_72">72</a></li> - -<li class="indx">Polycarp, St, conference of, with Anicetus on Paschal question <a href="#Page_108">108</a></li> - -<li class="indx">Polycrates, letter of, on Paschal controversy <a href="#Page_109">109</a></li> - -<li class="indx"><i>Polyeleos</i> <a href="#Page_136">136</a></li> - -<li class="indx">Pontius Pilate, commemorated by Ethiopians <a href="#Page_148">148</a></li> - -<li class="indx" id="Prayer_Book">Prayer Book, American <a href="#Page_43">43</a>, <a href="#Page_153">153</a>;</li> -<li class="isub1">English (1549, 1552) <a href="#Page_70">70</a>, <a href="#Page_101">101</a>, <a href="#Page_150">150</a>, (1559) <a href="#Page_101">101</a>, <a href="#Page_150">150</a>, (1604) <a href="#Page_151">151</a>, (1662) <a href="#Page_79">79</a>, <a href="#Page_151">151</a>;</li> -<li class="isub1">Irish <a href="#Page_153">153</a>;</li> -<li class="isub1">Latin (1560) <a href="#Page_150">150</a>;</li> -<li class="isub1">Scottish (1637) <a href="#Page_79">79</a>, <a href="#Page_153">153</a></li> - -<li class="indx"><i>Preces Privatae</i> (1564) <a href="#Page_151">151</a></li> - -<li class="indx">Pre-sanctified, Mass of <a href="#Page_42">42</a></li> - -<li class="indx">Presentation, of the Lord in Temple <a href="#Page_48">48</a>, <a href="#Page_147">147</a>.</li> -<li class="isub1">See also <a href="#Purification">Purification</a>; of St Mary, see <a href="#Mary">Mary, feasts of</a></li> - -<li class="indx">Primer, of Edward VI <a href="#Page_101">101</a></li> - -<li class="indx"><i>Prodromos</i> <a href="#Page_138">138</a></li> - -<li class="indx"><i>proheortia</i> <a href="#Page_43">43</a>, <a href="#Page_135">135</a></li> - -<li class="indx"><i>Protevangelium Jacobi</i> <a href="#Footnote_77">50 n.</a>, <a href="#Footnote_80">52 n.</a>, <a href="#Footnote_82">53 n.</a></li> - -<li class="indx" id="Purification">Purification (Hypapante, Candlemas), feast of <a href="#Page_20">20</a>, <a href="#Page_23">23</a>, <a href="#Page_47">47 ff.</a>, <a href="#Footnote_78">51 n.</a>, <a href="#Page_57">57</a>, <a href="#Page_101">101</a>, <a href="#Page_135">135</a>, <a href="#Page_140">140</a>, <a href="#Page_149">149</a></li> - -<li class="ifrst"><i>Quadragesima, ante Pascha</i> (Lent) <a href="#Page_80">80 f.</a>, <a href="#Page_85">85</a>;</li> -<li class="isub1">of St Martin <a href="#Page_77">77</a>, <a href="#Page_85">85</a>;</li> -<li class="isub1">after Pentecost <a href="#Page_85">85</a>;</li> -<li class="isub1">before St John Baptist <a href="#Page_85">85 f.</a></li> -<li class="isub1">See also <a href="#Fasts">Fasts</a></li> - -<li class="indx">Quartodecimans <a href="#Page_107">107</a></li> - -<li class="indx">Quinquagesima <a href="#Page_84">84</a></li> - -<li class="ifrst">Rabanus Maurus, martyrology of <a href="#Page_69">69</a>, <a href="#Page_95">95</a></li> - -<li class="indx">Relics, translation of, as affecting Kalendars <a href="#Page_97">97</a></li> - -<li class="indx">Requiem masses, prohibited within certain octaves, <a href="#Page_72">72</a></li> - -<li class="indx">Rogation Days, origin of <a href="#Page_86">86 f.</a></li> - -<li class="indx">Roman Breviary and Missal <a href="#Page_63">63</a>, <a href="#Page_71">71</a></li> - -<li class="indx">Roman Kalendar <a href="#Page_52">52</a></li> - -<li class="ifrst">Sabbath, see <a href="#Saturday">Saturday</a></li> - -<li class="indx" id="Sacramentary">Sacramentary, Gallican <a href="#Page_77">77</a>;</li> -<li class="isub1">Gothic-Gallican <a href="#Page_77">77</a>;</li> -<li class="isub1">Gelasian <a href="#Page_20">20</a>, <a href="#Page_39">39</a>, <a href="#Page_58">58</a>, <a href="#Page_64">64</a>, <a href="#Page_66">66</a>, <a href="#Page_68">68</a>;</li> -<li class="isub1">Gregorian <a href="#Page_20">20 f.</a>, <a href="#Page_33">33</a>, <a href="#Page_39">39</a>, <a href="#Page_49">49</a>, <a href="#Page_66">66</a>, <a href="#Page_68">68</a>, <a href="#Page_69">69</a>, <a href="#Page_83">83</a>;</li> -<li class="isub1">Leonine <a href="#Page_18">18 f.</a>, <a href="#Page_42">42</a>, <a href="#Page_58">58</a>, <a href="#Page_64">64</a>, <a href="#Page_66">66</a>, <a href="#Page_68">68</a>, <a href="#Page_88">88 f.</a></li> - -<li class="indx">Samaria, woman of (Photina), commemorated <a href="#Page_xii">xii</a>, <a href="#Page_141">141</a></li> - -<li class="indx">Sarum, Breviary <a href="#Page_32">32</a>, <a href="#Page_51">51</a>, <a href="#Page_52">52</a>;</li> -<li class="isub1"><i>Enchiridion</i> <a href="#Page_51">51 f.</a>;</li> -<li class="isub1">Missal <a href="#Page_32">32</a>, <a href="#Page_51">51</a></li> - -<li class="indx" id="Saturday">Saturday (or Sabbath), Christian observance of <a href="#Page_2">2</a>, <a href="#Page_4">4 ff.</a>;</li> -<li class="isub1">special observances of, in Greek Church <a href="#Page_144">144</a>;</li> -<li class="isub1">Great Sabbath <a href="#Page_6">6</a>, <a href="#Page_40">40</a>, <a href="#Page_144">144</a></li> - -<li class="indx" id="Schlussel">Schlüssel, Christopher, reformation of Kalendar by <a href="#Page_127">127</a></li> - -<li class="indx">Seventy Apostles (disciples) <a href="#Page_70">70</a>, <a href="#Page_138">138</a>, <a href="#Page_139">139</a></li> - -<li class="indx">Sexagesima <a href="#Page_84">84</a></li> - -<li class="indx"><i>Silvia, Pilgrimage</i> of <a href="#Page_xvi">xvi</a>, <a href="#Page_27">27</a>, <a href="#Page_40">40</a>, <a href="#Page_42">42</a>, <a href="#Page_48">48</a>, <a href="#Page_72">72</a>, <a href="#Page_73">73</a>, <a href="#Page_82">82</a></li> - -<li class="indx">Simon and Jude, SS., commemoration of, <a href="#Page_67">67</a></li> - -<li class="indx">Simon Zelotes, St, commemorated in Greek Church <a href="#Page_67">67</a></li> - -<li class="indx"><span class="pagenum"><a name="Page_160" id="Page_160">[160]</a></span>Station (<i>statio</i>) <a href="#Page_11">11</a></li> - -<li class="indx">Stephen, St, commemoration of <a href="#Page_16">16</a>, <a href="#Page_17">17</a>, <a href="#Footnote_36">18 n.</a>, <a href="#Page_22">22</a>, <a href="#Page_33">33</a>, <a href="#Page_34">34</a></li> - -<li class="indx">Style, New, history of adoption of <a href="#Page_130">130 ff.</a></li> - -<li class="indx">Sunday, see <a href="#Lords_Day">Lord’s Day</a></li> - -<li class="indx"><i>supputatio Romana</i> <a href="#Page_123">123</a></li> - -<li class="indx">Synaxis, use of term in Eastern Kalendars <a href="#Page_139">139</a></li> - -<li class="indx">Syrians, East, Kalendar of <a href="#Page_147">147 f.</a></li> - -<li class="ifrst">Tessarakoste, use of term <a href="#Page_80">80</a>, <a href="#Page_90">90 f.</a></li> - -<li class="indx">Thaddaeus, see <a href="#Jude">Jude</a></li> - -<li class="indx"><i>thaumaturgos</i> <a href="#Page_138">138</a></li> - -<li class="indx">Theodore, of Canterbury, <i>Paenitentiale</i> of <a href="#Page_85">85</a></li> - -<li class="indx">Theodore Tyro, St, <a href="#Page_144">144</a></li> - -<li class="indx">Theometor, Theopator, <a href="#Page_139">139</a></li> - -<li class="indx">Theophany, see <a href="#Epiphany">Epiphany</a></li> - -<li class="indx"><i>theophorus</i> <a href="#Page_137">137</a></li> - -<li class="indx">Theotokos, see <a href="#Mary">Mary, feasts of</a></li> - -<li class="indx">Thomas, St, commemoration of <a href="#Page_67">67 f.</a></li> - -<li class="indx">Three hundred and eighteen, see <a href="#Nicaea">Nicaea</a></li> - -<li class="indx">Transfiguration, commemoration of <a href="#Page_43">43</a>, <a href="#Page_135">135</a></li> - -<li class="indx">Trinity Sunday, observance of <a href="#Page_45">45 f.</a></li> - -<li class="indx">Tyrinis or Tyrophagus (Sunday) <a href="#Page_84">84</a>, <a href="#Page_141">141</a>, <a href="#Page_143">143</a></li> - -<li class="ifrst" id="Unmercenary">Unmercenary saints <a href="#Page_139">139</a></li> - -<li class="indx" id="Usuard">Usuard, martyrology of <a href="#Page_xvi">xvi</a>, <a href="#Page_49">49</a>, <a href="#Page_62">62</a>, <a href="#Page_67">67</a>, <a href="#Page_93">93</a>, <a href="#Page_94">94</a>, <a href="#Page_95">95</a></li> - -<li class="ifrst">Victor, Bp of Rome, attitude of, on Paschal question <a href="#Page_109">109 f.</a></li> - -<li class="indx">Victorius of Aquitaine, Paschal cycle of <a href="#Page_124">124</a></li> - -<li class="indx">Vigils, origin of <a href="#Page_72">72 ff.</a>;</li> -<li class="isub1">rules for <a href="#Page_74">74 f.</a>;</li> -<li class="isub1">at Ember seasons <a href="#Page_88">88</a></li> - -<li class="indx">Votive masses, prohibited within certain octaves <a href="#Page_72">72</a></li> - -<li class="ifrst">Wednesday, observance of <a href="#Page_10">10 f.</a>;</li> -<li class="isub1">fast in Advent <a href="#Page_78">78</a>;</li> -<li class="isub1">a fast in Eastern Church <a href="#Page_91">91</a>, <a href="#Page_140">140</a></li> - -<li class="indx">Week, Jewish and Christian <a href="#Page_2">2</a>;</li> -<li class="isub1">first day of, see <a href="#Lords_Day">Lord’s Day</a>;</li> -<li class="isub1">Great, see <a href="#Holy_Week">Holy Week</a></li> - -<li class="indx">Weigel, Erhard, Kalendar of <a href="#Page_131">131</a></li> - -<li class="ifrst">Ximenes, Cardinal <a href="#Page_83">83</a></li> - -<li class="ifrst">ἀνάληψις <a href="#Page_42">42</a></li> - -<li class="ifrst">μεταμόρφωσις <a href="#Page_43">43</a></li> - -<li class="ifrst">παρασκευή <a href="#Page_10">10</a></li> - -<li class="indx">πάσχα ἀναστάσιμον <a href="#Page_119">119</a></li> - -<li class="indx">πάσχα σταυρώσιμον <a href="#Page_119">119</a></li> - -<li class="indx">πεντηκοστάριον <a href="#Page_143">143</a></li> - -<li class="ifrst">τεσσαρακοστή <a href="#Page_80">80</a></li> - -<li class="indx">τεσσαρεσκαιδεκατῖται <a href="#Page_107">107</a></li> - -<li class="indx">τριῴδιον <a href="#Page_143">143</a></li> - -</ul> - -<p class="titlepage smaller">CAMBRIDGE: PRINTED BY JOHN CLAY, M.A. AT THE UNIVERSITY PRESS.</p> - - - - - - - - -<pre> - - - - - -End of Project Gutenberg's The Church Year and Kalendar, by John Dowden - -*** END OF THIS PROJECT GUTENBERG EBOOK THE CHURCH YEAR AND KALENDAR *** - -***** This file should be named 60936-h.htm or 60936-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/0/9/3/60936/ - -Produced by deaurider and the Online Distributed -Proofreading Team at http://www.pgdp.net (This file was -produced from images generously made available by The -Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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