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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> - 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