,,heortology ,a ,,history ,,of ,,the ,,christian ,,festivals ,,from ,,their ,,origin ,,to ,,the ,,present ,,day ,,by ,,dr ,k4 ,a4 ,,heinrich ,,kellner ,,professor ,,of ,,catholic ,,theology ,,in ,,the ,,university ,,of ,,bonn ,,translated ,,with ,,the ,,author',s ,,permission ,,from ,,the ,,second ,,german ,,edition ,,by ,a ,,priest ,,of ,,the ,,diocese ,,of ,,westminster ,,london ,,kegan ,,paul1 ,,trench1 ,,tr,,bner ,,co41 ,,limited ,,dryden ,,house1 ,,gerrard ,,street1 ,w4 #aijh ,,nihil ,,obstat ,,fr4 ,,osmund1 ,o4,f4,m41 ,censor deputatus4 ,,imprimatur ,,gulielmus1 ,episcopus ,arindelensis1 ,vicarius ,generalis4 ,westmonasterii1 die #bd ,feb41 #aijh4 ,,imprimatur ,,to ,,the ,,second ,,german ,,edition ,,thomas1 ,archiepps4 ,friburgi ,brisgovi1 die #h ,maii1 #aijf4 ,,author',s ,,preface ,,to ,,the ,,first ,,german ,,edition ,in older works on liturgy1 the festivals of the ,church have been generally dealt with as forming part of a greater whole1 while in more recent times various questions relating to them have been discussed in separate articles in encyclopdias and reviews4 ,the time seems now to have come when the cycle of ecclesiastical festivals ought to be regarded as a definite department of study by itself4 ,the older works1 besides being difficult of access1 do not come up to the standard of modern works on the same subject1 and the independent investigations of recent date1 although throwing much new light upon some points1 have left others untouched1 with the result that the reader is unable to gain a clear conception of the matter as a whole4 ,the solid results gained by investigations into this branch of study in earlier and later times must now be collected1 and systematised1 and brought up to the level demanded by modern science4 ,much remains to be done in this department owing to the fresh light that has been thrown upon it by the publication of documents hitherto inaccessible1 among which we may mention the so-called ,peregrinatio ,silvi discovered by ,gamurrini1 the ,lectionaries of ,silos1 and the critical edition of the so-called ,martyrologium ,hieronymianum of de ,rossi and ,duchesne4 ,the last-named document has so far been more of a hindrance than a help in this branch of study1 some attributing too much importance to it1 and others none at all4 ,it has seemed to the author that the time for gathering together the ascertained results derived from these and similar books has come4 ,it is chiefly for theological students and the younger clergy that the following book is intended4 ,such a work as would make it easy to deal with the subject in sermons and catechetical instructions1 and1 at the same time1 would give clearly and briefly all the information necessary for dealing with the question from the historical standpoint1 avoiding equally uncritical credulity and sceptical unbelief--such a work seems to the author demanded by the circumstances of the time4 ,moreover1 the ,minister of ,public ,worship in ,prussia has recently 7#abth ,sept4 #ahih7 required from candidates for the office of catholic teacher in higher grade schools1 a considerable acquaintance with the ecclesiastical year among their other qualifications4 ,this is the reason why the author has confined his attention solely to the worship of the ,roman ,catholic ,church1 merely alluding occasionally to the usages of other religious bodies4 ,for the same reason1 in accordance with the meaning of the term 8,heortology10 he has concerned himself with those festivals alone which are publicly celebrated1 or were so celebrated formerly4 ,the majority of these afford no features of historical interest1 owing1 as they do1 their origin to the action of authority4 ,in cases which do not here come under discussion1 reference may be made to separate works and to the ,bollandists in general4 ,in a matter of such practical interest as this1 it cannot fail that some points have been omitted2 still1 ,i think1 the amount of material collected in the following pages is sufficient for the end ,i have had in view4 ,in support of the views herein expressed1 a somewhat detailed account is given in the third part of the documents which serve as the sources of our information4 ,it has not seemed practical to print a selection from the large number of these documents by way of supplement1 since to have done so would have interfered with the object of this book4 ,,bonn1 ,all ,saints'1 #aijj4 ,,author',s ,,preface ,,of ,,the ,,second ,,german ,,edition ,this second 7revised and enlarged7 edition--from which ,dr ,a4 ,mercati1 ,professor in the ,seminary of ,reggio1 ,emilia1 has made the ,italian translation--is in substance the same as the first4 ,the sections dealing with the dedication of churches and the feast of the patron saint1 with the feast of the ,immaculate ,conception1 with the feasts of ,st ,mary ,magdalen1 ,st ,cecilia1 and ,st ,catherine1 and the two concluding sections have been added1 and some appendices4 ,,bonn1 ,may #aijf4 ,,translator',s ,,note ,in this translation1 the excursus on the ,german ,protestant 8,buss-und-,bettage0 and on ,st ,ursula have been omitted as being of less general interest1 and a few notes have been added4 ,,london1 ,april #aijh4 ,,books ,,quoted ,,and ,,referred ,,to 7,a7 ,,medi,,val ,,works1 ,,which ,,in ,,some ,,degree ,,are ,,of ,,the ,,nature ,,of ,,original ,,sources ,,isidore of ,seville 7 #feh74--;,de ,officiis ,ecclesiasticis4 ,,migne1 ,patr4 ,lat41 lxxxiii4 ,,amalarius ,,symphosius 78chor-episcopus0 at ,metz1 between #hej and #hec74--;,de ,officiis ,ecclesiasticis libri quattuor4 ,,migne1 ,patr4 ,lat41 cv4 ,,rabanus ,,maurus 7,abbot of ,fulda1 later ,archbishop of ,mainz1 #hef74--;,de ,officiis ,ecclesiasticis4 ,,migne1 ,patr4 ,lat41 cvii4 ,,ado 7,bishop of ,vienne1 #hge74--,libellus de ,festivitatibus ,,ss4 ,apost4 ,,migne1 ,patr4 ,lat41 cxxiii4 ,,johannes ,,abrincensis 7,bishop of ,rouen1 #ajgi74--;,de ,officiis ,ecclesiasticis4 ,,migne1 ,patr4 ,lat41 cxlvii4 ,ordinarius ,canonicorum ,reg41 ib4 #ahh-aia4 ,,pseudo-,,alcuin 7middle of the eleventh century74--,de ,officiis ,ecclesiasticis4 ,incomplete in ,,migne1 ,patr4 ,lat41 ci4 #aage4 ,according to ,bumer1 ,amalarius ,fortunatus is really the author4 ,,berno of ,reichenau 7 #ajde74--;,de ,officio ,miss1 and two small tracts on ,advent and the ,embertides4 ,,migne1 ,patr4 ,lat41 cxlii4 ,,lanfranc 7 #ajhi74--;,decreta pro ,ord4 ,s4 ,benedicti4 ,,migne1 ,patr4 ,lat41 cl4 ,,bernold of ,constance 7 #aajj74 ,according to ,bumer1 the author of the ,micrologus4 ,,migne1 ,patr4 ,lat41 cli4 ,de ,crimoniis1 ,sacramentis1 ,officiis et ,observantionibus ,ecclesi libri tres1 by ,,hugo 7,canon of ,st ,victor in ,paris1 #aaah71 or by ,,robertus ,,pullus4 ,,migne1 ,patr4 ,lat41 clxxvii4 #cha4 ,,rupert of ,deutz 7 #aace74--;,de ,divinis ,officiis4 ,,migne1 ,patr4 ,lat41 clxx4 ,,guigo ,i4 ,,de ,,castro 7,prior of the ,grande ,chartreuse about #aacg74--;,consuetudines ,carthusienses4 ,,migne1 ,patr4 ,lat41 clii4 #fca-gei4 ,,honorius of ,autun 7 circ4 #aade74--;,gemma ,anim4 ,,migne1 ,patr4 ,lat41 clxxii4 ,,johannes ,,beleth 7,professor of ,theology at ,paris1 #aaij74--,rationale ,divinorum ,officiorum4 ,,migne1 ,patr4 ,lat41 ccii4 ,consuetudines ,farfenses1 ed4 ,b4 ,albers4 ,stuttgart1 #aijj4 ,older editions in ,,migne1 ,patr4 ,lat41 c4 #d1 and 7,,hergott7 ,vetus ,disciplina ,monast4 ,paris1 #aggf4 ,,sicardus 7,bishop of ,cremona1 #abae74--,mitrale4 ,,migne1 ,patr4 ,lat41 ccxiii4 ,,innocent ,,iii4 7,pope1 #abaf74--;,de ,s4 ,altaris ,mysterio libri sex4 ,,migne1 ,patr4 ,lat41 ccxvii4 ,,odericus 7,canon of ,siena1 #abac74--,ordo ,officiorum ,eccl4 ,senensis4 ,ed4 ,trombelli4 ,bononi1 #agff4 ,,codinus4--,curopalates s4 de ,officialibus ,palatii ,constantinopolitani et de ,officiis ,magn ,ecclesi4 ,rec4 ,imm4 ,bekker4 ,bonn1 #ahci4 7,b7 ,,more ,,recent ,,works ,,employed ,,or ,,referred ,,to 7a7 ,,by ,,catholic ,,authors ,,allatius1 ,,leo4--,de ,dominicis et ,hebdomadibus ,grcorum ,recentiorum4 ,col41 #afdh4 ,,arens1 ,,franz4--,der ,liber ,ordinarius der ,essener ,stiftskirche1 ,essen1 #aija4 ,,assemani1 ,,jos4 ,,sim4--,kalendaria ,ecclesi ,univ4 ,rom1 #agcj4 ,six vols4 ,,baillet1 ,,adrien 7 #agjf74--,les ,vies des ,saints4 ,paris1 #agjc2 second ed4 #agci1 in ten vols4 #dto4 ,vol4 ix4 contains a history of the movable feasts4 ,b,,umer1 ,,suitb4--,geschichte des ,breviers1 etc4 ,freiburg1 #ahie4 ,,benedict ,,xiv4 7,prosper ,lambertini74--,de ,festis ,d4,n4 ,jesu ,christi et ,b4 ,mari ,virginis libri duo4 ,patavii1 #agef4 ,commentarius de ,festis ,b4 ,virg4 ,mari1 etc4 ,dillingen1 #aged4 ,,binterim1 ,,anton4 ,,jos4--,denkwrdigkeiten der ,kathol4 ,kirche4 ,mainz1 #ahbi1 especially vol4 v4 part i3 8,die kirchichle ,heortologie und ,chronologie40 ,pragmatische ,geschichte der deutschen ,konzilien4 ,mainz1 #ahcf4 ,,chevalier1 ,,ul4--,bibliothque ,liturgique4 ,ordinaires de l',eglise cath4 de ,laon4 ,paris1 #ahig4--,sacramentaire et ,martyrologe de ,s4 ,remy et de ,reims4 ,paris1 #aijj4 ,ib4 of ,bayeux4 ,paris1 #aijc4 ,,combefis1 ,,fr41 ,o4,s4,d4 7 #afgi74--;,bibliotheca ,patrum ,concionatoria4 ,paris1 #affb4 ,eight vols4 ,a collection of sermons of the ,fathers and older scholastics up to ,st ,thomas ,aquinas for the whole ecclesiastical year and the principal saints' days4 ,,duchesne1 ,l4--,origines du ,culte ,chrtien4 ,third ed4 ,paris4 ,engl4 transl4 by ,m4 ,l4 ,maclure1 ,london1 #aijc4 ,,gavantus1 ,,barth4 7,mediol474--,thesaurus ,sacrorum ,rituum4 ,rom1 #afbh4 ,amstelod41 #afcd4 ,id4 op41 with ,nov observationes et additiones1 etc41 by ,c4 ,m4 ,,merati4 ,rom1 #agce4 ,aug4 ,vind41 #agdj4 ,,gretser1 ,,jac41 ,s4 ,j4--,de ,festis ,christianorum libri duo4 7,ingolstadii1 #afab71 with ,auctarium4 ,,gu,,ranger1 ,,prosp4--,l',anne ,liturgique4 ,translated anonymously into ,german1 with a ,preface by ,j4 ,b4 ,,heinrich4 ,,mainz1 #ahhh-ahid4 ,thirteen vols4 ,,guyet1 ,,car4--,heortologia4 ,venetiis1 #agbi4 ,almost entirely occupied with the rubrics4 ,,hoeynck1 ,f4 ,a4--,gesch4 der kirchl4 ,liturgie des ,bistums ,augsburg4 ,augsburg1 #ahhi4 ,,holweck1 ,f4 ,g4--,fasti ,mariani4 ,frib4 ,brisg41 #ahib4 ,,mabillon1 ,,joh4--,de ,liturgia ,gallicana libri tres4 ,paris1 #afhe1 and in ,,migne1 ,patr4 ,lat41 lxxii4 ,,mart,,ne1 ,,edmund4--,de ,antiquis ,ecclesi ,disciplinis4 ,antwerp1 #agcg4 ,,marzohl1 ,j41 and ,j4 ,,schneller4--,liturgia ,sacra oder ,gebruche und ,altertmer der ,kathol4 ,kirche4 ,five vols4 ,lucerne1 #ahda4 ,vol4 iii4 pp4 #ee-agb deals with the ecclesiastical year and festivals4 ,,migne1 ,,abb4--,diction4 des ,crmonies et des ,rites ,sacrs4 ,german transl4 by ,e4 ,schinke and ,jos4 ,khn4 ,breslau1 #ahej4 ,,morcelli1 ,,seph4 ,a4-- 1 sive ,kalendarium ,eccl4 ,constantinopolitan ,mille ,annorum ,insigne4 ,rom1 #aghh4 ,,muratori1 ,l4 ,a4--,liturgia ,rom4 ,vetus1 tria ,sacramentaria complectens ,leon41 ,gel41 et ,antiquum ,gregor4 ,accedunt ,missale ,francorum1 ,gothicum et ,galicana duo1 etc4 ,venetiis1 #agdh4 ,the ,preface and the ,gelasianum are printed in ,,migne1 ,patr4 ,lat41 lxxiv4 ,,nickel1 ,,marc4 ,,ad4--,die heiligen ,zeiten und ,feste nach ihrer ,geschichte und ,feier4 ,six vols4 ,mainz1 #ahbe-ahch4 ,,nilles1 ,,nic4 ,s4 ,j4--,kalendarium ,manuale utriusque ,ecclesi ,orient4 et ,occid4 ,ed4 ,altera4 ,two vols4 niponte1 #ahif4 ,,pilgram4--,kalendarium ,chronol4 medii potissimum vi monumentis accomodatum4 ,vienna1 #agha4 ,,probst1 ,,ferd4--,die ltesten ,rmischen ,sakramentarien und ,ordines erlutert4 ,paderborn1 #ahib4 ,,schmid1 ,,frz4 ,x4--,liturgik der christkathol4 ,religion4 ,three vols4 ,passau1 #ahca4 ,vol4 iii4 pp4 #dda-faj deals with the festivals4 ,,schulting1 ,,corn4--,bibliotheca ,ecclesiastica4 ,col4 ,agr41 #aeii4 ,tom4 i4 c4 #i-ag and tom4 ii4 ,,thomassin1 ,,louis 7,cong4 ,orat4 ,presb47--,trait des ,festes de l',eglise4 ,the second vol4 contains 8,traits ,historiques et ,dogmatiques sur divers ,points de la ,discipline de l',eglise et de la ,morale ,chrtienne40 ,paris1 #afhc4 ,,tomasi1 ,,gius4 ,,maria 7,cardinal1 #agca74--,opera4 ,ed4 ,vezzosi4 ,rome1 #agdh1 etc4 ,,veith1 ,p4 ,,ildefous4--,on the ,latin ,martyrologies in the ,hist4-pol4 ,bltter1 #ahie and #ahif4 ,on the ,greek ,martyrologies in ,studien und ,mitteilungen aus dem ,benediktinerorden1 #ahif and #ahig4 ,see the ,katholik1 #ahid1 ii4 #cad et seqq4 7b7 ,,by ,,non-,,catholic ,,authors ,,achelis1 ,,hans4--,die ,martyrologien1 ihre ,geschichte und ihr ,wert4 ,berlin1 #aijj4 ,,alt1 ,,heinrich 7,preacher of ,la ,charit74--,das ,kirchenjahr4 ,berlin1 #ahfj4 ,,augusti1 ,j4 ,,chr4 ,,wilh4--,denkwrdigkeiten4 ,leipzig1 #ahag1 etc4 ,vols4 i4-iii43 8,die ,feste der alten ,christen fr ,religionslehrer und gebildete ,laien aller ,konfessionen40 7,the author gives one or two sermons from the ,fathers for each feast as an appendix47 ,,daniel1 ,,henr4 ,,adalf4--,codex liturgicus ecclesi univers4 ,four vols4 ,lipsi1 #ahdg4 ,,dresser1 ,,matth4--,de festis et prcipius anni partibus4 ,lipsi1 #aehd4 ,,erbes4--,das ,syrische ,martyrologium und der ,weihnachtsfestkreis in ,brieger's 8,zeitschr4 fr ,kirchengesch10 #aije1 iv41 and #aijf1 i4 ,,haltaus1 ,,chr4 ,,gottlob4--,jahrzeitbuch der ,deutschen des ,mittelalters4 ,translated by ,g4 ,a4 ,scheffer4 ,erlangen1 #agig4 ,,hospinianus 7,,wirth71 ,,rud4--,de ,festis ,christianorum4 ,genev1 #aegd4 ,turici1 #aeic4 ,,maltzew1 ,a4 ,,von4--,fasten- und ,blumen-,triodion1 etc4 ,berlin1 #ahii4 ,the ,introduction deals with the ecclesiastical year of the ,orthodox1 ,armenian1 and ,roman ,catholic ,churches4 ,,ranke1 ,e4--,das ,kirchl4 ,perikopensystem aus den ltesten ,urkunden der rmischen ,liturgie dargelegt und erlutert4 ,berlin1 #ahdg4 ,,strauss1 ,,friedr4--,das evangelische ,kirchenjahr in seinem ,zusammenhange dargestellt4 ,berlin1 #ahej4 ,,usener1 ,,herm4--,religionsgeschichte ,untersuchungen4 ,das ,weihnachtsfest4 ,bonn1 #ahhi4 ,,table ,,of ,,contents ,,sect4 ,,page ,,part ,i ,,the ,,church',s ,,festivals ,,in ,,general #a4 ,,introduction #a #b4 ,,sunday ,,and ,,its ,,observance ,,as ,a ,,day ,,of ,,rest #f #c4 ,,the ,,classification ,,of ,,festivals #ac #d4 ,,the ,,gradual ,,increase ,,of ,,festivals4 ,,their ,,decrease ,,in ,,the ,,last ,,three ,,centuries4 ,,the ,,present ,,position #af ,,part ,,ii ,,chapter ,i4--,,the ,,church',s ,,year ,a4 ,,easter1 ,,and ,,the ,,sacred ,,seasons ,,connected ,,with ,,easter #a4 ,,easter1 ,,its ,,name ,,and ,,history #cg #b4 ,,the ,,connection ,,of ,,the ,,christian ,,festival ,,with ,,the ,,jewish #da #c4 ,,the ,,circumstances ,,which ,,led ,,to ,,easter ,,being ,a ,,movable ,,feast #df #d4 ,,the ,,final ,,settlement ,,of ,,the ,,date ,,of ,,easter1 ,,and ,,the ,,attempts ,,made ,,to ,,commemorate ,,the ,,day ,,of ,,the ,,month ,,on ,,which ,,christ ,,died #eb #e4 ,,the ,,liturgical ,,celebration ,,of ,,holy ,,week ,,and ,,easter #ei ,,palm ,,sunday #ff ,,maundy ,,thursday #fi ,,good ,,friday #gc ,,holy ,,saturday #gi ,,easter ,,and ,,the ,,easter ,,octave #hd #f4 ,,the ,,preparation ,,for ,,easter--,,quadragesima ,,and ,,the ,,fast #hh #g4 ,,the ,,season ,,of ,,preparation ,,as ,,an ,,integral ,,part ,,of ,,the ,,church',s ,,year #ajj #h4 ,,the ,,transfiguration #aje #i4 ,,the ,,ascension #ajf #aj4 ,,whitsunday #aji #aa4 ,,trinity ,,sunday #aaf #ab4 ,,corpus ,,christi4 ,,the ,,forty ,,hours' ,,prayer4 ,,the ,,festival ,,of ,,the ,,sacred ,,heart #aai ,b4 ,,christmas ,,and ,,the ,,christmas ,,season #a4 ,,christmas #abg #b4 ,,advent ,,and ,,the ,,sundays ,,until ,,septuagesima #aeh #c4 ,,the ,,octave ,,of ,,christmas4 ,,the ,,circumcision4 ,,the ,,new ,,year #afc #d4 ,,the ,,epiphany #aff #e4 ,,the ,,purification ,,of ,,the ,,blessed ,,virgin ,,mary 7,,candlemas7 #agc #f4 ,,the ,,sundays ,,of ,,the ,,church',s ,,year ,,as ,,forming ,,connecting ,,links ,,between ,,the ,,principal ,,feasts #agf ,c4 ,,other ,,incidents ,,in ,,the ,,church',s ,,year #a4 ,,the ,,embertides #ahc #b4 ,,litanies ,,or ,,rogations #ahi #c4 ,,the ,,dedication ,,of ,a ,,church ,,and ,,the ,,festival ,,of ,,the ,,patron ,,saint #aid ,,chapter ,,ii4--,,the ,,saints' ,,days #a4 ,,the ,,origins ,,of ,,the ,,cultus ,,of ,,the ,,saints ,,and ,,the ,,grounds ,,on ,,which ,,it ,,rests #bjc #b4 ,,the ,,festivals ,,of ,,st ,,john ,,the ,,baptist ,,and ,,st ,,stephen ,,the ,,proto-,,martyr #bag #c4 ,,festivals ,,of ,,our ,,blessed ,,lady ,,in ,,general #bbe #d4 ,,the ,,three ,,ancient ,,festivals ,,of ,,our ,,blessed ,,lady--,,the ,,nativity1 ,,the ,,annunciation1 ,,the ,,assumption #bcj #e4 ,,institution ,,and ,,spread ,,of ,,the ,,festival ,,of ,,the ,,immaculate ,,conception #bci #f4 ,,the ,,lesser ,,feasts ,,of ,,our ,,lady-- i4 ,the ,name of ,mary #bfd ii4 ,the ,presentation of ,our ,lady in the ,temple #bfe iii4 ,the ,visitation #bff iv4 ,the ,feast of the ,holy ,rosary #bfh #g4 ,,the ,,feast ,,of ,,st ,,joseph4 ,,the ,,cultus ,,of ,,ss4 ,,joachim ,,and ,,anne #bgb #h4 ,,the ,,festivals ,,of ,,the ,,apostles ,,in ,,general #bgg #i4 ,,the ,,festivals ,,of ,,the ,,apostles ,,and ,,evangelists ,,in ,,particular #bhb i4 ,st ,peter and ,st ,paul #bhb ii4 ,the ,feast of ,st ,peter's ,chains #bhg iii4 ,the ,conversion of ,st ,paul #bhh iv4 ,st ,andrew and ,st ,luke the ,evangelist #bhi v4 ,st ,james the ,great #bia vi4 ,st ,philip and ,st ,james the ,less #bic vii4 ,st ,john #bif viii4 ,st ,simon and ,st ,jude 7,thaddeus7 #bih ix4 ,st ,mark the ,evangelist #cjj x4 ,the ,feast of ,st ,peter's ,chair #cja #aj4 ,,the ,,festivals ,,of ,,st ,,mary ,,magdalen1 ,,st ,,cecilia1 ,,and ,,st ,,catherine-- i4 ,st ,mary ,magdalen #cji ii4 ,st ,cecilia #cae iii4 ,st ,catherine #cba #aa4 ,,the ,,festival ,,of ,,all ,,saints #cbc #ab4 ,,the ,,commemoration ,,of ,,all ,,souls #cbf #ac4 ,,the ,,festivals ,,of ,,the ,,angels #cbh #ad4 ,,the ,,two ,,festivals ,,in ,,honour ,,of ,,the ,,holy ,,cross #ccc ,,part ,,iii ,,the ,,material ,,upon ,,which ,,the ,,history ,,of ,,the ,,ecclesiastical ,,year ,,is ,,based #a4 ,,the ,,documentary ,,sources ,,in ,,general #cdb #b4 ,,the ,,earliest ,,christian ,,calendars #cdg #c4 ,,the ,,arian ,,calendar ,,of ,,the ,,fourth ,,century #ceb #d4 ,,the ,,so-,,called ,,martyrologium ,,hieronymianum #cfc #e4 ,,the ,,lectionary ,,and ,,martyrology ,,of ,,silos #cgh #f4 ,,egyptian 7,,coptic7 ,,calendars ,,and ,,synaxaria #cha #g4 ,,the ,,menology ,,of ,,constantinople #chg #h4 ,,the ,,menology ,,of ,,the ,,emperor ,,basil ,,ii41 ,,and ,,the ,,syrian ,,lectionary ,,of ,,the ,,eleventh ,,century #cij #i4 ,,the ,,kalendarium ,,marmoreum ,,of ,,naples #cid #aj4 ,,western ,,authorities ,,from ,,the ,,sixth ,,to ,,the ,,eighth ,,centuries #cif #aa4 ,,the ,,martyrologies ,,of ,,bede1 ,,florus1 ,,wandelbert1 ,,and ,,ngus #dja #ab4 ,,the ,,martyrologies ,,of ,,ado1 ,,usuardus1 ,,rabanus ,,maurus1 ,,and ,,notker ,,balbulus #dje #ac4 ,,important ,,calendars ,,from ,,the ,,eighth ,,to ,,the ,,eleventh ,,centuries #daj ,,conclusion #dai ,,appendix ,i4 ,,classification ,,of ,,feasts ,,in ,,the ,,roman ,,calendar #dba ,,ii4 ,,on ,,some ,,lists ,,of ,,festivals #dba ,,iii4 ,,the ,,festivals ,,of ,,obligation ,,as ,,observed ,,in ,,different ,,countries #dbc ,,iv4 ,,liturgical ,,vestments #dbh ,v4 ,,the ,,word ,,mass ,,as ,a ,,name ,,for ,,the ,,sacrifice ,,of ,,the ,,altar #dcj ,,vi4 ,,on ,,the ,,date ,,for ,,christmas ,,in ,,hippolytus #dcg ,,vii4 ,,christmas ,,in ,,england ,,during ,,the ,,commonwealth #dci ,,viii4 ,,excursus ,,on ,,the ,,three ,,holy ,,kings #dda ,,ix4 ,,the ,,greek ,,ecclesiastical ,,year #ddb ,x4 ,,english ,,writers ,,and ,,the ,,feast ,,of ,,the ,,immaculate ,,conception #dde ,,xi4 ,,excursus ,,on ,,the ,,so-,,called ,,typica #ddg ,,chronological ,,table #ddi ,,index #deg ,,heortology ,,part ,i ,,the ,,church',s ,,festivals ,,in ,,general #a4 ,introduction ,the external worship of ,god1 if it is not to remain vague and indefinite1 finds expression on the one hand through certain elements belonging to the senses1 such as signs and words1 and on the other it is connected with places and times4 ,by the changes of day and night1 of seasons and years1 ,creation calls upon man to raise his mind to ,god at stated times and to enter into communion with ,him4 ,the day with its brightness is suited for work1 night with its stillness invites man to turn his thoughts in upon himself4 ,the change of day and night calls upon us to begin the day's work with ,god1 and to commend ourselves to ,his keeping in the darkness of the night4 ,the course of the seasons1 too1 matures the fruits of the earth necessary for our support1 and the succession of years reminds us of the fleeting nature of everything earthly1 for our whole life is composed of successive years4 ,consequently the civilised peoples already in remote antiquity have found a call to the worship of ,god in the changing seasons and times1 and so have introduced sacred seasons4 ,sacred times and places are common to all religions in general4 ,the change of times1 bringing with them corresponding changes in nature1 made a religious impression upon mankind4 ,in turn1 man sanctified certain times and dedicated them to ,god1 and these days thus consecrated to ,god became festivals4 ,the worship of ,god takes precedence over the daily affairs of common life1 and accordingly displaces such of them as are not necessary for the support of natural life or the wellbeing of society4 ,thus it came to pass that the ordinary affairs of life gave place to the worship of ,god1 and rest from labour became an essential part of the worship paid to ,him4 ,man abstained from his wonted tasks on certain days1 which received in consequence a higher consecration4 ,and so among the ancient ,romans1 the idea of a day of rest and a holy day were intimately connected and received the name of feria4 ,but it was among the ,hebrews that the days set apart for the worship of ,god received the most distinctive character as days of rest4#a ,the ,christian ,church on her part1 in wishing that the day set apart for the worship of ,god should be observed as far as possible as a day of rest from labour1 acts in accordance with ideas and customs which nature itself has planted in the human race1 and which need no other justification4 ,the term sabbatismus 7,sabbath rest7 soon entered into the theological language of ,christendom1 and in public life the ,christian holy days1 at first only ,sundays1 gradually1 even in secular legislation1 became recognised as days of rest1 sometimes in a larger and sometimes in a smaller number4 ,the entire number of ecclesiastical holy days and seasons is actually codified for us in the different ,church ,calendars4 ,their contents fall into two essentially different divisions1 each possessing an entirely different origin and history4 ,the first division consists of festivals of our ,lord1 distributed over the year1 regulated and co-ordinated in accordance with certain laws4 ,the second division consists of commemorations of the saints in no wise connected with the festivals of our ,lord or with one another4 ,occupying to some extent an intermediate position between these two chief divisions come the festivals of our ,blessed ,lady1 which have this in common with the festivals of the saints1 that they fall on fixed days1 but1 on the other hand1 they are to a certain extent connected with each other1 and with some feasts of our ,lord4 ,this is carried out in such a way that they are distributed throughout the entire ,church's year1 and are included in each of the festal seasons4 ,the former of these two divisions is the most important1 and its chief feasts are also the oldest4 ,the festivals of our ,lord1 ,easter and ,pentecost especially1 compose what is called the ,church's year in the stricter sense1 and1 if they coincide with a saint's day1 they take precedence4 ,the ,church's year is built upon a single basis and according to one plan1 which did not originate in the mind of any one person1 but developed out of the historical conditions resulting from the connection of ,christianity with ,judaism4 ,in the course of the ecclesiastical year1 the ,church brings before us the chief events in our ,lord's life and the most striking instances of ,his work of redemption4 ,the central point of the whole is the commemoration of ,his death and resurrection--i4e4 ,easter--to which all other events are related1 whether those which reach backward to ,christmas1 or those which reach onwards to the completion of ,his redemptive work at ,whitsuntide4 ,in addition1 there is1 on the one hand1 ,advent1 as a time of preparation for our ,lord's coming1 reminding us of the four or five thousand years which intervened between the ,creation and that event1 and1 on the other1 the ,sundays after ,pentecost1 representing the period after the foundation of the ,church1 and devoted to the consideration of the redemption won for us1 along with its doctrines and blessings4 ,the weeks of the year form the links of the chain1 each ,sunday marking the character of the week which follows it4 ,the sacred seasons1 as they pass in orderly succession1 give outward expression to the spirit which animates the ,church1 and are of the utmost importance from the point of view of her worship1 since they form one of the chief elements in the instruction of mankind in the truths of ,christianity4 ,by them one easily becomes familiar with ,christianity itself4 ,every religion has its festivals1 but none has so rich and so carefully thought out a system of feasts as the ,catholic ,church4 ,if we may compare it to some artistically constructed edifice1 we can regard the festivals of our ,lord as forming the piers which support all the rest1 the lesser feasts as contributing the decorations1 and the ,sundays1 with their attendant weeks1 as the stones of which the walls are built4 ,naturally all this did not exist at first1 but1 like many other things in the ,church1 has grown up into its present proportions from small beginnings4 ,we are not told that the ,divine ,founder of the ,church appointed a single festival or left behind ,him any instructions on the matter2 still the germ1 destined by ,providence to develop afterwards into the system of festivals with which we are familiar1 existed from the beginning4 ,the subsequent rich and varied development of this system was not the work of individuals1 but was due to the working of the spirit which ever rules the ,universal ,church1 and ever renews itself within her4 ,love towards the ,redeemer and gratitude for what ,he has done for us called the round of ,christian festivals into being4 ,the authorities in the ,church have played the part of the gardener1 pruning away superfluous shoots and branches4 ,in view of the numerous institutions of this kind1 some of which date back to remote antiquity1 it was not a mere figure of speech which ,tertullian made use of when1 referring to the numerous heathen festivals1 he addressed the ,christians of his time with the words1 8,you have your own #8fasti'0 78,habes tuos fastos40--,de ,corona1 c4 #ac74 ,the outline of the ecclesiastical year was prefigured in the ,old ,law1 while the synagogue furnished the fundamental elements in its festivals1 the ,sabbath in particular1 and in the division of the year into weeks4 ,this renders a glance at the religious year of the ,jews necessary1 for1 apart from it1 it is impossible to understand the essential character of the ,christian year4 ,the ,jewish festivals in the time of ,christ were instituted either in commemoration of events connected with the divine covenant1 such as the ,passover1 or they were of an agrarian character or commemorated some national event1 as the dedication of the ,temple1 ,purim1 ,jom ,kippar1 etc4 ,according to the dates of their origin they fall into two classes3-- 7a7 ,the ancient festivals instituted by ,moses3 the ,passover1 the ,feast of ,weeks1 in the earlier part of the year2 the ,feast of ,trumpets1 the ,day of ,atonement1 and the ,feast of ,tabernacles1 in autumn1 i4e4 on the first1 seventh1 and fifteenth days of the month ,tizri4 7b7 ,the more recent festivals instituted by the ,synagogue1 such as the ,dedication of the ,temple on the #beth ,chisleu2 ,purim1 or the ,feast of ,haman1 on the #adth ,adar4 ,to these were added four fast days as days of national humiliation4 ,consequently1 since the death of ,christ took place on the first day of the feast of the ,passover 7#aeth ,nisan71 and since the ,descent of the ,holy ,ghost followed on the day of ,pentecost1 the chief ,jewish feasts served as the foundation of the ,christian ecclesiastical year1 and the ,apostles could join with the ,jews in their ,passover celebration4 ,certainly the object of their feast was very different from that of the ,jews1 yet1 outwardly there was no separation from the synagogue4 #b4 ,sunday and its ,observance as a ,day of ,rest ,the ,sabbath and the week of seven days1 by their appointment in the ancient ,law1 formed already a necessary element of the ecclesiastical year and maintained their position in the ,church4 ,the division of the year into weeks is not specifically ,jewish1 but rather ,semitic1 since we find it in existence in ancient ,babylon1 though there a new week began with the first day of every month1 and the first1 seventh1 fourteenth1 twenty-first1 and twenty-eighth days of the month were always days of rest4#b ,this system of dividing time into weeks received a religious consecration among the ,jews1 inasmuch as the ,sabbath rest was enjoined by the ,law under the severest sanctions4 ,all servile work of whatsoever kind must be laid aside on the ,sabbath1 according to the ,jewish law4 ,it was not even permitted to light a fire or prepare food4 ,important as was the place given to rest1 it was1 however1 only one part1 and that a subordinate part of the ,sabbath festival4 ,the most important part was the performance of the acts of divine worship ,god enjoined upon the people1 that is to say the sacrifice of a holocaust1 consisting of two yearling lambs1 along with 8flour tempered with oil and the libations40#c ,there is no evidence of the ,sabbath having been abrogated by ,christ or the ,apostles1 but ,st ,paul declared its observance was not binding on ,gentile converts1 who soon formed the majority of those converted to the faith2 and in ,col4 ii4 #af1 he classes it along with the feasts of the new moon4 ,accordingly1 the observance of the ,sabbath fell more and more into the background1 yet not without leaving some traces behind4#d ,it appears at first to have rather existed side by side with ,sunday4#e ,among the ,christians1 the first day of the ,jewish week1 the prima sabbati1 the present ,sunday1 was held in honour as the day of our ,lord's resurrection and was called the ,lord's ,day4#f ,this name took the place of the name dies solis1 formerly in use among the ,greeks and ,romans4 ,the different days of the week were named after the heavenly bodies1 which in turn took their names from the chief divinities of heathen mythology4 ,thus the names dies solis1 lun1 ,martis1 etc41 were very general and widespread in antiquity4 ,the ,christians did not employ these titles for liturgical purposes1 but called the week-days simply feri1 and distinguished them merely by numbers4#g ,in the romance languages the ecclesiastical name for ,sunday1 dies dominica1 has quite taken the place of all others4 ,these names were already in use in the ,apostolic period1 and ,sunday was the day on which the eucharistic worship of ,god was performed4#h ,christian worship in the earliest time consisted of two parts4 ,already1 in the letters of ,pliny1 we find mention of a nocturnal service of preparation at which psalms were sung1 prayers recited1 and passages read from ,holy ,scripture4 ,the eucharistic part of the service followed at dawn4 ,these two parts appear sharply distinguished1 especially in the diary of ,silvia 7or ,etheria74 ,the vigil service developed out of the first part4 ,the second part in ,silvia's diary usually bears the name of ,oblatio1 while the term missa denotes merely the dismissal of the faithful and the respective divisions of the psalmody4#i ,there also seems to have been a general confession of sins at the commencement of the service1 which explains the exhortation of the 8,teaching of the ,apostles10 that the faithful should confess their sins on ,sunday4 ,at any rate1 ,eusebius plainly refers to the practice1 and adds1 8,we1 the adherents of the ,new ,covenant1 are constantly nourished by the ,body of ,christ2 we continually partake of the ,blood of the ,lamb1 and celebrate every week on ,sunday the mysteries of the true ,lamb1 by ,whom we have been redeemed40#aj ,upon the cessation of persecution1 the present arrangement of divine service soon became established--that is to say1 ,mass and ,sermon at nine ,a4,m41 with ,vespers and ,compline as popular devotions in the afternoon4 ,besides ,sunday1 at least in ,tertullian's time1 the liturgy was performed on ,wednesday and ,friday1 the so-called ,station ,days4 ,in the ,east1 on the other hand1 it was performed only on ,saturdays1 at least in many places4#aa ,to put on one's best clothes for attendance at worship was a custom of the heathen1 which the ,christians retained1 and which has survived to the present day4#ab ,as to the grounds for celebrating ,sunday1 the ,fathers are unanimous from the earliest times--it was kept as a festival because ,christ rose again on the first day of the ,jewish week4#ac ,a clear indication of this is given by the practice observed in ,jerusalem in the fourth century of reading at the psalmody on each of the ,sundays in ,quinquagesima1 the ,gospel of the resurrection of ,jesus4#ad ,the first ,christian ,emperor did his best to promote the observance of ,sunday and to show it all respect as a day of prayer4 ,he gave leave to the ,christian soldiers of his army to be absent from duty in order that they might attend divine service4 ,the heathen soldiers1 however1 had to assemble in camp without their arms1 and offer up a prayer for the ,emperor and his family4#ae ,eusebius1 in his 8,life of ,constantine10 mentions in detail these pious endeavours of the ,emperor1 yet his information must have been incomplete1 since ,sozomen#af informs us that ,constantine also forbade the law-courts to sit on ,sunday4 ,it has been attempted to throw doubt on the veracity of this information because of the silence of ,eusebius2 but ,sozomen was an advocate1 and must have been better up in the existing legislation than ,eusebius1 and1 moreover1 a clear grasp of the point at issue along with a lucid representation of all the facts concerned is not one of the excellences of ,eusebius4 ,the information given by ,sozomen is further supported by the fact that a law of ,constantine's directed to the same end is in existence4#ag ,the prohibition of the transaction of legal business on ,sunday was frequently renewed by his successors1 and extended so as to suspend the courts of arbitration1 and to prohibit summonses for debt4#ah ,a law of ,valentinian ,,ii41 in ,a4,d4 #dbe1 forbade games in the ,circus1 and all theatrical representations on ,sunday4 ,to the honour of the ,emperors it must be said that they suppressed these representations more than once4#ai ,the ,emperor ,leo also renewed the law concerning the ,sunday rest1 and went so far as to forbid music on ,sundays1#bj but his law is not included in the general collection of statutes1 having been repealed after a short time4 ,as regards working on ,sunday1 the ,church very carefully avoided the adoption of a pharisaical observance of the day2 but1 from the beginning1 there was a consensus of ,christian opinion against the continuance of all work which rendered the attendance of the faithful at divine worship impossible--as1 for instance1 the labours of slaves or the work of servants4 ,in course of time this was extended so as to exclude all kinds of work out of keeping with the dignity of the day4 ,as to details1 different views prevailed to a great extent in different places and times4#ba ,the first ,christian ,emperor had already1 according to ,eusebius1#bb made a law prescribing throughout his ,empire rest on ,sundays1 and even on ,fridays as well4 ,ecclesiastical legislation on its part maintained that slaves must have sufficient free time to attend divine worship and receive religious instruction in church4 ,attendance at this was regarded as the duty of all grown up ,christians4#bc ,for the rest1 the prohibition of work on ,sunday was not always regarded in antiquity as of general obligation4 ,thus1 for example1 the ,council of ,laodicea forbade ,christians on the one hand to celebrate ,saturday in the ,jewish manner1 and1 on the other1 enjoined rest from labour only 8in so far as it was possible40#bd ,that the establishment of rest from labour had special reference to slaves is shown by the so-called ,apostolic ,constitutions4 ,in them we have 7#h1 #cc7 the days on which slaves were to be free from labour once more enumerated in detail1 and the limits of the earlier legislation considerably extended4 ,days of rest for slaves were to be3 ,saturday and ,sunday1 ,holy ,week and ,easter ,week1 the ,ascension1 ,whitsunday1 ,christmas1 ,epiphany1 all festivals of ,apostles1 ,st ,stephen's ,day1 and the feasts of certain martyrs4 ,naturally the object of this ordinance was not to make all these days festivals in the strict sense of the word4 ,in his anxiety to do honour to the holy days of the ,church1 the first ,christian ,emperor went still further4 ,he desired to make ,friday1 the day of ,christ's death1 a day of rest and devotion as well4#be ,we have no information as to how far this regulation took practical effect during his life4 ,no trace of such a custom exists at a later date except among the ,nestorians4 ,how earnest he was in securing the execution of these decrees is shown by the fact that he commanded the prefects of the provinces not only to observe ,sundays1 but also to celebrate the commemorations of the martyrs1 within their jurisdictions4#bf ,it has been already observed that ,saturday as well as ,sunday had its liturgical observance4 ,in certain ,eastern countries it attained to a position almost equal to that of ,sunday4 ,for1 in the ,apostolic ,constitutions1 it is laid down that the faithful shall attend divine service on this day also1 and abstain from servile work1#bg although the rank of ,sunday was acknowledged to be higher4#bh ,the ,council of ,laodicea forbade indeed1 as we have observed above1 the abandonment of work on ,saturday1 but it enjoined the reading of the ,gospel as on ,sunday 7,can4 #af74 ,traces of this pre-eminence of ,saturday among the week-days exists at the present time in the ,churches of the ,east4#bi ,in conclusion1 it is to be noticed that1 in the ,middle ,ages1 the rest from labour commenced1 contrary to our present custom1 with the ,vespers of ,saturday4 ,pope ,alexander ,,iii41 however1 decreed that local custom should retain its prescriptive right1 and so it came to pass that the practice of reckoning the feast day from midnight to midnight became general4#cj #c4 ,the ,classification of ,festivals ,according to the points of view taken1 festivals may be divided into different classes3-- #a4 ,according to the object of the festival1 into festivals of our ,lord and festivals of the saints4 ,the former fall into three divisions3 7a7 movable feasts--,easter1 ,pentecost1 etc42 7b7 immovable feasts--,christmas1 ,epiphany1 etc42 7c7 such as are not included in the above cycles and are immovable1 e4g41 the ,transfiguration1 ,invention of the ,cross1 etc4 ,the saints whose feasts are celebrated are either ,old ,testament personages--although these do not appear in the ,roman ,calendar as they do in others1 especially those of the ,oriental ,churches--or ,apostles1 martyrs1 virgins1 confessors1 angels1 and1 finally1 the ,mother of our ,lord4 #b4 ,with regard to their observance1 festivals may be either local or general4 #c4 ,according to their character1 we may theoretically divide the festivals into commemorative and devotional festivals4 ,commemorative festivals are those which celebrate a historical event1 e4g41 the birth1 and death of ,jesus1 the death of an ,apostle1 of a martyr1 etc4 ,these1 in many cases1 are celebrated on the actual day of the event commemorated4 ,as devotional festivals1 we may rank those which celebrate some mystery of the ,faith1 e4g41 the ,holy ,trinity1 or those which1 although they commemorate a particular event1 such as the ,transfiguration1 do not celebrate it on the day on which it actually happened4 ,since the number of festivals altered much in the course of centuries1 and their objects are so various1 they are distinguished from one another by differences of rank and a whole series of gradations has arisen4 ,in the first place there are purely ecclesiastical festivals whose celebration is confined within the four walls of the ,church 7festa chori71 and festivals which have their bearing upon the common life of the people1 chiefly on account of the rest from labour which is conjoined with them 7festa fori74 ,the so-called feri and the festivals strictly so called are clearly distinguished from one another4 ,according to the practice of the ,church1 the ordinary days of the year have their place in the liturgy1 and share to a certain extent in the festal character of the season1 although distinguished from those days on which is commemorated some mystery of our redemption or the memory of a saint4 ,these latter are holy days 7festa7 in a higher sense4 ,these holy days again are divided into greater or lesser feasts--in the language of the rubrics1 into festa duplicia and simplicia1 with an intermediate class1 the semi-duplicia4 ,this is more marked in the arrangements of the ,breviary than in the ,missal4 ,this does not exhaust the differences between festivals1 for there are further distinctions in their rank1 especially in the case of the festivals of our ,lord and of the chief mysteries of our redemption1 i4e4 duplicia majora1 and duplicia prim and secund classis4 ,the festa duplicia prim classis are usually kept up for eight days--the so-called octave2 so too some of the secund classis4 ,the different rank of feasts is not so elaborate among the ,greeks and ,russians1 for they divide their festivals simply into greater1 intermediate1 and lesser1 which are marked in their ,calendars by special signs4 ,the octave which belongs to the chief festivals has its origin in ,judaism1 for the ,jews prolonged for eight days the festivals which commemorated the two chief religious and political events in their history--the ,exodus from ,egypt or the ,passover1 and the ,dedication of the ,temple4#ca ,with regard to the ,passover1 there was another reason for prolonging the feast during eight days4 ,since many ,jews1 after the ,exile1 remained scattered throughout various countries1 there was a risk1 owing to the uncertain character of the ,jewish ,calendar1 that the correct date of the feast might not be known to all4 ,in order to avoid the misfortune of celebrating the feast on a wrong day1 the feast was prolonged for eight days1 one of which would certainly be the right day4 ,the first1 second1 seventh1 and last days were especially regarded as festivals4#cb ,then ,pentecost and ,christmas were also observed with an octave1 and so matters remained for a long period4 ,it was owing to the influence which the ,franciscan ,order exerted in liturgical affairs that the number of octaves was increased4 ,the ,franciscans provided an inordinate number of festivals with octaves in their ,breviary1 and observed each day of the octave with the rite of a festum duplex4 ,in this way a number of saints' festivals1 in addition to the feasts of our ,lord1 were provided with octaves4 ,according to the ancient ,roman rite1 the observance of the octave consisted merely in a simple commemoration of the festival inserted in the office on the eighth day1 without taking any notice of the festival on the intervening six days4#cc ,a single example of this ancient custom still exists in the ,breviary in the festum ,s4 ,agnetis secundo4 ,formerly saints' festivals were not distinguished from one another in rank1 but all were kept with the rite of a festum simplex1 as it is now called1 and also were provided with one lection only1 as the ,breviary developed4 ,an alteration in this respect was introduced by ,gregory ,,vii41 who appointed that the commemoration of ,popes who were also martyrs should be celebrated as festa duplicia4#cd ,next1 ,boniface ,,viii41 in #abih1 ordered that the feasts of the ,apostles1 ,evangelists1 and four great doctors of the ,western ,church should be advanced to the same rank4#ce ,the ,franciscans brought about a complete revolution by celebrating in their ,breviary and in their churches all festivals of the saints as duplicia1 and by adding a number of new saints4#cf ,pius ,v4 reduced the rank of many feasts1 but over and above the duplicia he permitted doubles of the first and second class4 ,to the ordinary duplex1 or duplex simpliciter per annum1 ,clement ,,viii4 added yet another species1 the duplex majus4#cg ,thus1 according to the present regulations1 feasts are ranked either as simplex1 semiduplex1 duplex1 majus1 duplex ,,ii4 and ,i4 classis4#ch #d4 ,the ,gradual ,increase of ,festivals4 ,their ,decrease in the ,last ,three ,centuries4 ,the ,present ,position ,it is a recognised fact in history that the festivals of the ,church in the course of centuries considerably increased in number1 and that1 when this increase had reached its highest point1 their number began again to diminish4 ,this was partly effected by means of legislation and without disturbance1 but partly by the violent proceedings attendant upon the ,french ,revolution4 ,the stages in this process will be best understood from an account of the secular and ecclesiastical legislation by which they were brought about4 ,tertullian#ci is the first ecclesiastical writer who enumerates the feasts celebrated among the ,christians4 ,the only festivals known to him1 and to ,origen after him1 are ,easter and ,pentecost4#dj ,his statement is all the more noteworthy1 because the exigencies of his controversy with ,celsus required he should specify all the festivals by name4 ,these are1 besides ,sundays1 the ,parasceve1 ,easter1 and ,pentecost4 ,tertullian and ,origen are witnesses respectively for the ,east and ,west1 and since their evidence coincides1 it is certain that in the third century only the first germs existed of that ,church-life which subsequently was to reach so rich a development4 ,the cessation of persecution removed those hindrances which up to then had stood in the way of its evolution4 ,the increase of festivals can now be traced with the assistance of secular legislation1 inasmuch as the ,christian ,emperors prohibited the sitting of the law-courts and games in the circus on certain days4 ,it has been already shown that ,constantine1 as early as #cba1 appointed that no legal business should be transacted on all ,sundays of the year4 ,in a proclamation concerning the regulation of legal vacations1 put forth by ,valentinian ,,ii4 and his colleague in the ,empire1 and dated from ,rome on the #gth ,august #chi1 the seven days before and after ,easter are added to the ,sundays4#da ,in the same way as special sittings of the law-courts were abolished on ,sundays1 so1 later on1 the proceedings before the judge of arbitration were forbidden4 ,when a day became recognised as exempt from legal business1 this did not at once render it a festival or holy day1 otherwise1 according to the law of #chi1 there would have been fifteen consecutive holy days4 ,the prohibition of legal proceedings in the courts on a given day1 had regard1 in the first place1 to the removal of all hindrances which might interfere with attendance at divine worship on the part of those employed therein4 ,in the second place1 however1 it must be remembered that in those days the sittings of the criminal courts almost always implied the application of torture2 and such proceedings on holy days seemed especially out of place4 ,this must also have been the reason why ,valentinian and his colleague forbade prosecutions in the criminal courts throughout the whole of ,lent4 ,he certainly did not aim at changing all the days of ,lent into feast-days4 ,this law was renewed by ,justinian4#db ,the legislation concerning ,christmas and ,epiphany exhibits a good deal of vacillation1 probably connected with the fact that these two festivals were not yet generally celebrated and recognised everywhere in the fourth century4 ,they seem to have been originally mentioned in the law of #chi1 but to have been struck out by the redactors of the ,codex ,theodosianus4#dc ,it was only through the inclusion of the law in question in the ,code of ,justinian that they were finally marked as days on which the law-courts did not sit4 ,this privilege had been already taken away from heathen festivals by a law of ,valentinian and his colleague in #cib4dd ,alongside these laws we find others forbidding games in the ,circus and in the theatres4 ,these interfered with the attendance of many persons at divine service as much as1 or even more than1 the proceedings in the law-courts1 for they began early in the morning and lasted the whole day4 ,valentinian ,,ii4 and his colleague1 on the #aith ,june #chf1 re-enacted one of their earlier laws forbidding the performance of such plays on ,sundays4#de ,through later legislation1 it came to pass that the same held good for the seven days before and after ,easter as well1 and in #cie were added all the days of the year which were regarded as feri4#df ,finally1 a law of ,theodosius ,,ii4 of #ast ,february #dbe1 gives a list of all those days on which these spectacles 7theatrorum atque circensium voluptas7 were forbidden4 ,these were all the ,sundays of the year1 ,christmas1 ,epiphany1 and the whole period from ,easter to ,pentecost4#dg ,in ,a4,d4 #djj ,arcadius and ,honorius forbade races on ,sundays1 plainly for the reason that they drew away the people from divine service4#dh ,in order to illustrate the increase in the number of festivals1 we make use1 as we have said1 of the official decrees on the subject put forth by the authorities both in ,church and ,state1 where such are at our disposal4 ,the service-books1 which do not always give the distinction between festa in choro and in foro with precision1 will be consulted when necessary4 ,a list of feasts and sacred seasons appears for the first time in the fifth book of the ,apostolic ,constitutions1 viz4 the ,birthday of our ,lord 7#beth ,december71 ,epiphany1 ,lent1 the ,holy ,week of the ,passover1 the ,passover of the ,resurrection1 the ,sunday after ,easter1 on which is read the ,gospel of unbelieving ,thomas1 ,ascension1 and ,pentecost4 ,this gives the festivals in the fourth century4 ,other evidence of the same period1 i4e4 the sermons of ,chrysostom and others1 affords certain proof for the existence of five or six festivals only1 according as ,good ,friday is included among them or not1 viz4 ,christmas1 ,epiphany1 the ,passion1 the ,resurrection1 the ,ascension of ,christ1 and ,pentecost4#di ,a list of the festivals celebrated at ,tours and in the neighbouring ,abbey of ,st ,martin's during the fifth century1 is given us by ,perpetuus 7#dfa-ia71 the sixth bishop of the see4#ej ,in this is shown the days on which the principal service is held in the cathedral1 and those on which it is held in other churches in the town3-- ,natalis ,domini4 ,in ecclesia4 ,epiphania4 ,in ecclesia4 ,natalis ,s4 ,joannis 7#bdth ,june74 ,ad basilicam domni ,martini4 ,natalis ,s4 ,petri episcopatus 7#bbnd ,february74 ,ad ipsius basilicam4 ,,vi4 7al4 ,v47 ,cal4 ,apr4 ,resurrectio ,domini ,nostri ,j4 ,chr4 ,ad basilicam domni ,martini4#ea ,pascha4 ,in ecclesia4 ,dies ,ascensionis4 ,in basilica domni ,martini4 ,dies ,quinquagesimus 7,pentecost74 ,in ecclesia4 ,passio ,s4 ,joannis4 ,ad basilicam in baptisterio4 ,natalis ,,ss4 ,apostolorum ,petri et ,pauli4 ,ad ipsorum basilica4 ,natalis ,s4 ,martini 7i4e4 the day of his consecration as bishop1 the #dth ,july74 ,ad ejus basilicam4 ,natalis ,s4 ,symphoriani 7#bbnd ,july74 ,ad basilicam domni ,martini4 ,natalis ,s4 ,litorii 7#acth ,september74 ,ad ejus basilicam4 ,natalis ,s4 ,martini 7#aath ,november74 ,ad ejus basilicam4 ,natalis ,s4 ,brictii 7#acth ,november74 ,ad basilicam domni ,martini4 ,natalis ,s4 ,hilarii 7#acth ,january74 ,ad basilicam domni ,martini4 ,the regulations for festivals contained in the statutes of ,sonnatius1 ,bishop of ,reims 7#fad-ca71 show a further development4 ,it marks as festivals3 ,nativitas ,domini1 ,circumcisio1 ,epiphania1 ,annunciatio ,beat ,mari1 ,resurrectio ,domini cum die sequenti1 ,ascensio ,domini1 dies ,pentecostes1 ,nativitas beati ,joannis ,baptist1 ,nativitas apostolorum ,petri et ,pauli1 ,assumptio beat ,mari1 ejusdem ,nativitas1 ,nativitas ,andre apostoli et omnes dies dominicales4 ,these thirteen days were to be celebrated 8absque omni opere forensi40#eb ,the omission of ,candlemas ,day is remarkable4 ,the day after ,easter appears for the first time as a holy day4 ,the ,council of ,maon1 however1 had already gone further and forbidden 7,can4 #b7 servile work throughout the whole of ,easter week4 ,this extension of the festival was probably at that time unique1 while we often meet with it in the ninth century1 when it had probably become general4 ,according to this document1 the number of days which in the course of the year were exempt from labour did not exceed sixty-three in the seventh century4 ,their number was considerably increased in the subsequent period4 ,in the notes on festivals ascribed to ,st ,boniface1 it has increased to seventy-one1 including the two ,sundays on which ,easter and ,pentecost fall4 ,these notes are included in the collection known as statuta qudam ,s4 ,bonifacii1#ec and even if they do not owe their origin to ,st ,boniface1 they belong without doubt to his period4 ,days in which rest from labour 7sabbatismus7 is enjoined in this document are ,christmas 7four days71 the ,circumcision1 ,epiphany1 ,purification1 ,easter 7four days71 ,ascension1 ,nativity of ,st ,john the ,baptist1 the festival of ,,ss4 ,peter and ,paul1 the ,assumption1 the ,nativity of ,our ,lady1 ,st ,andrew's ,day 7#cjth ,november74 ,pentecost is passed over because it has already been mentioned in the thirty-fourth canon1 but it was to be celebrated in the same manner as ,easter1 that is1 during four days with a vigil4 ,in the ,frankish ,empire1 during the ninth century1 the regulations for holy days were everywhere reduced to order1 and in consequence we possess numerous ordinances bearing on the subject4 ,with the exception of festivals of local saints and patrons1 they present little variety4 ,with regard to the ,assumptio ,b4,v4,m4 alone1 there seems to have been some fluctuations in ,france at the beginning of the ninth century1 as a statement of the ,council of ,aix-la-,chapelle in #hji proves4 ,the ,council enumerates the following festivals3 ,natalis ,domini1 natales ,s4 ,stephani1 ,s4 ,joannis ,evangelist1 ,,ss4 ,innocentium1 octabas ,domini 7the ,circumcision71 ,epiphania1 ,purificatio ,s4 ,mari1 ,pascha dies octo1 ,litania major1 scensa ,domini1 ,pentecoste1 natales ,s4 ,joannis ,baptist1 ,,ss4 ,petri et ,pauli1 ,s4 ,martini1 ,s4 ,andre4 ,de ,assumptione ,s4 ,mari interrogandum reliquimus4#ed ,the ,council of ,mainz in #hac1 however1 in its thirty-sixth canon1 includes this last festival along with the others1 as well as the litania with four days1 i4e4 including the preceding ,sunday4 ,it also directs that1 besides the commemoration of those martyrs and confessors whose relics repose within the diocese1 the anniversary of the dedication of the church shall also be celebrated4#ee ,about the same time1 i4e4 in #hbg1 ,bishop ,hetto of ,basle put out a statute1 in the eighth chapter of which the festivals entailing rest from servile work 7dies feriandi7 are enumerated3 ,christmas and the three following days1 ,octava ,domini1 ,theophania1 ,purificatio ,s4,m41 ,pascha 7which1 according to the seventh chapter1 was prolonged for eight days71 the three ,rogation days1 the ,ascension1 the ,saturday before ,pentecost1 ,st ,john ,baptist1 the festivals of the ,apostles1 ,assumptio ,s4 ,mari1 ,st ,michael1 the ,dedication of the ,church1 and the ,feast of the patron saint1 these two last to be observed locally4 ,three other days1 i4e4 ,st ,remigius1 ,st ,maurice1 and ,st ,martin1 were not exempt from servile work4#ef ,this arrangement differs from the preceding1 inasmuch as it includes all the ,apostles1 while the other mentions only ,,ss4 ,peter and ,paul1 and ,st ,andrew4 ,the festivals of the ,apostles are also absent from the list given by the ,council of ,mainz in #hji4 ,the ,council of ,mainz in #hac1 and the statutes of ,bishop ,rudolph of ,bourges and ,bishop ,walter of ,orleans in the same century1 prescribe eight days for the festival of ,pentecost1 as well as for ,easter1 and mention in addition the ,nativity of our ,lady and ,st ,remigius as festivals4#eg ,the ,council of ,ingelheim in #idh retained the ,easter octave but reduced the festival of ,pentecost to four days1 which were finally reduced to three by the ,council of ,constance4#eh ,a few additions to these festivals are given in the collections of canons put out at a subsequent period by ,burchard of ,worms#ei and ,ivo of ,chartres4#fj ,the ,canon ,law contains two lists of festivals1 the one representing the state of things in the twelfth1 the other that in the thirteenth century4 ,the former1 in the decretal of ,gratian1#fa enumerates all the ,sundays in the year from ,vespers to ,vespers1 and then1 throughout the year1 the following days are exempt from servile work3 ,christmas and the three following days1 ,st ,silvester1 ,octava ,domini1 ,theophania1 ,purificatio ,s4 ,mari1 ,easter and the entire ,easter week1 the three ,rogation days1 the ,ascension1 the days of ,pentecost 7probably three71 ,st ,john the ,baptist's ,day1 all the ,apostles1 ,st ,lawrence1 ,assumptio and ,nativitas ,b4,m4,v41 the ,dedication of the ,church1 ,st ,michael and ,all ,saints1 and1 finally1 the festivals approved by the bishop of the diocese4 ,this list exhibits a further increase on its predecessors4 ,the decretal of ,gregory ,,ix41 ,conquestus est nobis1 of the year #abcb1fb is important for the ,middle ,ages1 although it does not represent the highest point in the development4 ,according to it1 legal business was not to be transacted on the ,natalis ,domini1 ,s4 ,stephani1 ,joannis ,evangelist1 ,,ss4 ,innocentium1 ,s4 ,silvestri1 ,circumcisionis1 ,epiphani1 ,septem ,diebus ,dominic ,passionis1 ,resurrectionis cum septem ,sequentibus1 ,ascensionis1 ,pentecostes cum duobus qui sequuntur1 ,nativitatis ,baptist1 ,festivitatum omnium ,virginis ,glorios1 ,duodecim ,apostolorum et prcipue ,petri et ,pauli1 ,beati ,laurentii1 ,dedicationis ,beati ,michlis1 ,sollemnitatis omnium ,sanctorum ac ,diebus ,dominicis ceterisque sollemnitatibus1 quas singuli episcopi in suis dicesibus cum clero et populo duxerint sollemniter celebrandas4 ,setting down the number of ,our ,lady's feasts as five1 and the ,apostles' as eleven1 we have here ninety-five days in the year on which no legal proceedings took place1 not counting the particular festivals of the country and diocese4 ,the above-mentioned decretal is silent concerning servile work4 ,we may assume that there were ten out of the fifteen days exempt from legal proceedings on which servile work was permitted1 and thus the total of days exempt from labour must have amounted to eighty-five in the course of the year1 omitting the festivals proper to the diocese4#fc ,with this1 the highest point of development was almost attained1 for only a very few festivals were added later1 such as ,corpus ,christi1 and1 for certain localities1 the ,conception of ,our ,blessed ,lady1 and one or two more1 but the number of local festivals might1 under certain circumstances1 be largely augmented4 ,between the thirteenth and the eighteenth centuries there were dioceses in which the number of days exempt from labour reached or even exceeded a hundred1 so that1 generally speaking1 in every week there was another day besides the ,sunday on which ordinary occupations were laid aside4#fd ,in some dioceses#fe the number of festivals observed exceeded those proscribed by lawful authority4#ff ,in the ,byzantine ,empire the number of days exempt from legal proceedings was even more considerable than in the ,west4 ,a distinction was made between whole holidays and half holidays4 ,the ,emperor ,manuel ,comnenus reduced their number by a constitution1 dated ,march #aaff4 ,according to this1 the first-class comprised no fewer than sixty-six days1 not including ,sundays1 and the second comprised twenty-seven4 ,from the ,calendar of ,calcasendi1#fg we learn what were the festivals observed by the ,copts in ,egypt1 in the eighth century1 under ,mahomedan rule4 ,they distinguished between greater and lesser festivals1 and kept seven of each4 ,the greater festivals are3-- #a4 ,annuntiatio1 ,calcasendi adds3 ,innuunt per eam annuntiationem consolatoris1 qui ipse est juxta eorum disciplinam ,gabriel1 ,mari1 super quam sit pax1 de nativitate ,jesu1 super quam sit misericordia ,dei4 ,the festival was held on #bith ,barchamoth--#beth ,march4 #b4 ,olivarum s4 festum palmarum in die solis postremo jejunii illorum1 alias festum ,alschacaniu 7a corruption of ,hosanna71 ,palm ,sunday4 #c4 ,pascha celebrant die solutionis jejunii eorum4 #d4 ,feria quinta quadraginta 7scil4 dierum71 i4e4 festum ascensionis4 #e4 ,festum quinque 7scil4 decadum dierum71 i4e4 pentecoste4 #f4 ,nativitas ,domini4 #g4 ,immersio1 i4e4 baptismus ,domini1 ,epiphany4 ,the lesser festivals are3-- #a4 ,circumcisio ,domini4 #b4 ,quadragesima 7scil4 dies1 reckoned from ,christmas71 ,candlemas ,day2 the date #hth ,mesori is given4 #c4 ,feria quinta confderations sive testimonii1 ,maundy ,thursday4 #d4 ,sabbatum ,luminis1 ,holy ,saturday4 #e4 ,festum claudens s4 terminans est octiduo post pascha1 ,low ,sunday4 #f4 ,festum transfigurationis 7#fth ,august74 #g4 ,festum crucis1 on the #adth ,september4 ,for the ,egyptian ,christians1 ,good ,friday was not a festival of either the first or second class4 ,in this it stood in marked distinction from the preceding and following days--,maundy ,thursday and ,holy ,saturday1 which were regarded as festivals of the second class4 ,the festivals observed in the latter period of the ,byzantine ,empire under the ,paleologi are found in the treatise of an official of the palace1 ,george ,codinus1 ,de ,officiis ,palatii1 in which detailed information is given of the costume1 insignia1 etc41 with which the ,emperor and his courtiers attended divine service in the different churches of the capital4 ,beside the great festivals--,christmas1 ,epiphany1 ,hypapante1 ,easter1 and ,pentecost--the following days were distinguished by the attendance of the ,court at divine service3 the ,first ,sunday in ,lent1 called by the ,greeks ,orthodox ,sunday1 ,palm ,sunday1 ,holy ,saturday and the ,easter ,octave1 the #ast ,september being ,new ,year's ,day4 ,to these were added a great number of saints' days1 i4e4 #ast ,january1 ,st ,basil2 #bcrd ,april1 ,st ,george2 #bast ,may1 ,constantine2 #bdth ,june1 ,nativity of ,st ,john the ,baptist2 #cjth ,june1 the ,feast of the ,apostles2 #hth ,august1 the ,transfiguration2 #aeth ,august1 the ,assumption 7 72 #bith ,august1 the ,beheading of ,st ,john the ,baptist2 #cast ,august or #bnd ,july1 the ,translation of ,our ,lady's garment to the ,church of the ,blachern2 #hth ,september1 the ,nativity of ,our ,lady2 #adth ,september1 the ,invention of the ,cross 7 72 #bfth ,october1 ,feast of the ,martyr ,demetrius ,myroblyta2 #acth ,november1 ,st ,chrysostom2 #bast ,november1 the ,presentation of ,our ,lady in the ,temple2 and1 finally1 the day of the ,resurrection of ,lazarus1 which was kept on the ,saturday before ,palm ,sunday4 ,the ,court did not attend divine service on ,good ,friday1 although it did on ,holy ,saturday4 ,no mention is made of the ,ascension4 ,the large increase in festivals in the ,middle ,ages was due to the fact that the bishops exercised the right given them by ,canon ,law1#fh of introducing new feasts within the limits of their dioceses4 ,this arose from the ancient custom1 that it belonged to them to watch over the cultus of the martyrs1 and it depended upon their authorisation whether or not a given martyr should be recognised and venerated as such4 ,later1 when the religious orders became widespread and influential1 it usually happened that some monastery began to venerate a mystery or a saint1 and then1 as this cultus was taken up by the people1 other monasteries1 or the whole ,order1 adopted the festival1#fi and1 finally1 the bishops gave their approbation to the institution of the holy day in question4 ,lastly1 the civil power and the ,roman ,see intervened1 and the new holy day was in this way fully sanctioned4 ,things1 however1 did not always proceed so far1 for in many cases the festival was confined to a single diocese1 the result being great variety in particulars and general uncertainty4 ,these abuses became more deeply felt in course of time1 and so ,urban ,,viii41 in his constitution ,universa per orbem1 published in #afdb1 warns the bishops not to use their rights in this respect for the future1 and at the present day these rights1 without having been abrogated1 are regarded as antiquated4#gj ,the fact that formerly the bishops enjoyed the right of introducing festivals into their dioceses1 or of excluding them1 must constantly be borne in mind1 because1 if it is left out of sight1 the institution and development of even a single festival cannot be understood1 much less the historical development of the whole festal cycle4 ,when we realise that this principle was acted upon from the beginning1 and for more than a thousand years1 during a period remarkable for its rich development in many directions1 the wonder is that the result is as harmonious and systematic as it is4 ,no departure was made from the natural basis upon which the whole was built up1 and the attempts of the ,councils were all in the direction of uniformity4 ,the abuses resulting from the excessive multiplication of holy days was remarked upon even in ,catholic times1 especially by ,john ,gerson1 at a provincial synod at ,reims in #adjh1 and by ,nicholas de ,clemangiis1 who1 in a work#ga devoted to that purpose1 published about #adaf1 spoke out boldly against the introduction of any more festivals4 ,in the sixteenth century1 the ,protestants in their ,gravamina denounced the great number of festivals1 and already in #aebd the legate ,campeggio settled their number1 and so put an end to their arbitrary increase for the future4#gb ,by the introduction of diocesan and local festivals1 the number of holy days became excessive in some localities1 and great uncertainty arose as to which festivals should be celebrated by all1 in accordance with the general precepts of the ,church1 and which should not4 ,this1 and the complaints of the poor that they were prevented by the number of holy days from gaining their livelihood1 while others again took advantage of them to indulge in laziness or the pursuit of pleasure1 was the ground which ,gerson had already adduced in his time4 ,the same reasons now induced ,pope ,urban ,,viii4 to regulate the arrangements of festivals and to fix limits for the whole ,church beyond which it would not be lawful to go4 ,for this purpose1 he published1 on the #bdth ,september #afdb1 the important constitution ,universa per orbem1 in which the following holy days are prescribed3 #a4 ,feasts of our ,lord--,christmas1 ,easter and ,pentecost1 with the two following days1 ,new ,year1 ,epiphany1 the ,ascension1 ,trinity1 ,corpus ,christi1 the ,invention of the ,cross4 #b4 ,feasts of ,our ,lady--,candlemas1 the ,annunciation1 the ,assumption1 and the ,nativity4 #c4 ,saints' ,days--,st ,michael 7#hth ,may71 ,nativity of ,st ,john the ,baptist1 ,,ss4 ,peter and ,paul1 ,st ,andrew1 ,st ,james1 ,st ,john1 ,st ,thomas1 ,,ss4 ,phillip and ,james1 ,st ,bartholomew1 ,st ,matthew1 ,,ss4 ,simon and ,jude1 ,st ,matthias1 ,st ,lawrence1 ,st ,silvester1 ,st ,joseph1 ,st ,anne1 ,all ,saints'1 and the patron saint of the country4 ,the actual reduction was small1 and concerned chiefly the lesser saints days1 such as ,st ,mary ,magdalene1 ,st ,cecilia1 ,st ,catherine1 ,st ,martin1 etc4 ,a more important consequence of this constitution was1 that the original right of the bishop to appoint festivals1 although recognised by the ,council of ,trent1 was rendered practically ineffective4 ,in the eighteenth century1 the hatred against the ,church which showed itself at the ,courts of the ,bourbon sovereigns1 and the so-called advance of culture1 necessitated fresh regulations on this point4 ,first of all1 at the request of the provincial synod of ,tarragona in #agbg1 ,pope ,benedict ,,xiii4 consented to the reduction of the number of festivals for a part of ,spain4 ,from this arose the distinction between half and whole holy days4#gc ,rest from servile work was maintained only on the ,sundays and seventeen festivals1 i4e4 half the number given in the list above1 and for the other seventeen days it was enjoined that the faithful assist at ,mass only4 ,after attendance at divine service1 all kinds of work were to be permitted4 ,this permission was extended in #agdh1 by ,benedict ,,xiv41 to ,naples1 ,sicily1 and several ,spanish dioceses4 ,the same ,pope extended this reduction of festivals to ,austria in #aged1 inasmuch as only fifteen complete holy days besides ,sundays were left2 while on the other days1 which were to be observed according to the provisions of the bull1 ,universa per orbem1 it was enjoined that ,mass should be heard and the fast kept on their vigil4 ,this last injunction soon fell into disuse1 and even assistance at ,mass on the suppressed holy days was not strictly observed4 ,accordingly1 the ,empress ,maria ,teresa desired an alteration1 and ,pope ,clement ,,xiv4 issued a new brief in #agga4 ,in this1 the direction to keep a fast on the vigil of the suppressed festivals1 and to attend mass1 was set aside1 and the following festivals were prescribed to be kept as complete holy days2 ,christmas1 ,st ,stephen's ,day1 ,new ,year1 ,epiphany1 ,easter 7two days71 the ,ascension1 ,pentecost 7two days71 ,corpus ,christi1 ,,ss4 ,peter and ,paul1 ,all ,saints1 the five principle feasts of our ,lady1 and the festival of the patron saint of the country1 i4e4 eighteen days in addition to the ,sundays4 ,a similar arrangement was introduced1 in #aggb1 into the then electorate of ,bavaria1 in #agge1 into ,poland and ,east ,prussia1 and in #agia1 into the whole of ,spain4#gd ,under ,pius ,,vi4 permission was frequently given for the reduction of the number of festivals at the request of certain dioceses and districts as appears from the bullarium of this ,pope4 ,it became necessary to make new arrangements concerning festivals for ,prussia1 after the incorporation of ,silesia4 ,this was effected by a brief of ,clement ,,xiv4 of the #bdth ,june #aggb1 especially granted to the diocese of ,breslau1 but applying to all ,prussia as it then existed4 ,the festivals retained were3 ,easter1 ,pentecost1 and ,christmas 7each two days71 the ,circumcision1 ,epiphany1 the ,ascension1 ,corpus ,christi1 five feasts of ,our ,lady1 7i4e4 the ,purification1 ,annunciation1 ,assumption1 ,nativity1 and ,conception71 ,,ss4 ,peter and ,paul and ,all ,saints4 ,where there were several patron saints1 only one1 the principal1 was to be celebrated4 ,these regulations remained in force only until #aghh1 for ,king ,frederick ,william ,,ii4 requested a further reduction in the number of festivals through his agent in ,rome1 ,ciofani4 ,in consequence of this1 ,pius ,,vi4 transferred the feasts of the ,assumption and ,nativity of our ,lady to the ,sundays following1 and1 at the express wish of the ,king1 appointed that the ,wednesday in the third week after ,easter1 one of the ,protestant days of penitence and prayer1 should rank as a festival1 an order that all might implore the same ,god for a fruitful harvest4 ,in compensation for the suppressed festivals of the ,apostles and other ,saints1 there was to be observed the commemoration of all the ,apostles on the #bith ,june1 and a similar commemoration of all the holy martyrs on the #bfth ,december4 ,these had already been appointed by ,clement ,,xiv4#ge ,these regulations remained in force for ,prussia1 and were even extended to its newly acquired territories by a brief of ,leo ,,xii41 dated #bnd ,december #ahbh4 ,by this means1 the districts on the left bank of the ,rhine1 which1 while under ,french dominion had only kept the four holidays prescribed by the ,code ,napoleon1 again enjoyed a notable increase in the number of festivals4 ,in order that this might not interfere with the livelihood of the industrial classes1 who had to compete with ,protestants1 it was conceded at the representations of ,archbishop von ,spiegel that1 in the industrial districts1 servile labour might be performed after attendance at ,mass on the festivals introduced in obedience to the brief of ,leo ,,xii4 ,owing to the deeply religious character of the district in question1 very little use was ever made of this concession1 and it has accordingly become obsolete4 ,this is the origin of the regulations for ,catholic festivals at present in force in ,prussia4 ,in one point1 however1 an alteration has been made1 for when the ,protestant day of penitence in prayer which falls in ,november1 was fixed by authority in #ahic1 the ,catholics fell in with the arrangement1 and now celebrate the ,presentation of our ,lady in the ,temple as a movable feast on the same day4 ,the greatest alterations in respect of the ,church's holy days was caused by the ,french ,revolution4 ,by a decree of the ,convention on #eth ,october #agic1 the ,christian mode of reckoning was abolished and a new mode substituted for it4 ,the years were to be reckoned from the establishment of the ,french ,republic on #bbnd ,september #agib4 ,the division of time into weeks was also abolished and the months1 now uniformly of thirty days1 were divided into the decades4 ,the ,french observed this mode of reckoning until #ast ,january #ahjf4 ,while it was in force1 ,napoleon undertook the re-establishment of ecclesiastical affairs in ,france1 and as far as the regulations for holy days are concerned1 traces of the then existing state of things survives until the present day4 ,for the ,church had to fall in with the reckoning then in force1 to the extent of either abolishing all holy days which fell in the week1 or of transferring them to the ,sunday4 ,according to the ordinance of the ,cardinal ,legate ,caprara1 dated ,paris1 #ith ,april #ahjb1 only four holy days were left1 i4e4 ,christmas1 ,ascension1 the ,assumption 7because the #aeth ,august was ,napoleon's name-day71 and ,all ,saints4 ,this ordinance affected all ,france as it was then1 that is including the ,netherlands1 and the whole left bank of the ,rhine4 ,in the ,appendix#gf will be found a detailed list of the festivals observed in different countries upon which servile work is forbidden4 ,a list of this kind1 in addition to its practical value1 is instructive as showing how the interests of religion are affected by the culture and social conditions of each country at a given period1 and also how politics have intruded themselves into the sphere of religion4 ,the latter fact is especially prominent in ,protestantism4 ,from the beginning1 ,protestantism was affected by two opposing streams--one favourable to the observance of festivals1 prevailing among the ,lutheran1 the other opposed to it1 prevailing among the ,calvinists4 ,luther wished to retain all feasts of our ,lord1 and even ,epiphany1 ,candlemas1 the ,annunciation found favour with him as such4 ,saints days and the two festivals of the ,holy ,cross were alone to be abolished4 ,certain secular governments tolerated even more festivals1 such as ,st ,michael and ,st ,john the ,baptist4 ,the ,church ,order of ,brandenburg retained the feasts of ,apostles1 and even ,corpus ,christi1 but without a procession1 and the ,assumption--this last for the sake of the peasants4#gg ,the same regulations were observed in ,saxony and ,wrtemburg4 ,strict ,calvinism retained only ,christmas1 ,easter1 and ,pentecost2 its spread and increasing influence manifested itself gradually in the regulations concerning festivals4 ,the ,prussian ,union1 and the ,agenda of the so-called ,evangelical ,state ,church of #ahie recognise as holy days of obligation only the three principal festivals1 each with two holidays1 i4e4 the ,sunday and the ,monday1 ,new ,year1 ,epiphany1 ,good ,friday1 the ,ascension1 along with the days of penitence and prayer4 ,contrary to the principles of ,calvinism1 the ,established ,church of ,england possesses a ,calendar richly furnished with festivals4#gh ,,part ,,ii ,,chapter ,i ,,the ,,church',s ,,year ,a4 ,,easter1 ,,and ,,the ,,sacred ,,seasons ,,connected ,,with ,,easter #a4 ,easter1 its ,name and ,history ,were it our object to deal with the ,church's year as affording material for a series of doctrinal instructions1 we should begin with ,christmas1 the festival of ,christ's birth1 for1 so viewed1 the ecclesiastical year becomes chiefly a compendium of the chief acts in the drama of our salvation1 and recalls in orderly succession the principal events in our ,saviour's life4 ,but if we make the ,church's year in itself the object of our studies1 especially if we deal with it historically1 we are bound to commence with ,easter1 because1 in order of time1 it existed from the first and formed the natural starting-point for all the rest4 ,it did not1 as other festivals1 come into existence gradually1 but formed a connecting link with the ,old ,testament1 and was1 in the strictest sense of the words1 the appointment of a ,higher ,power1 providentially ordering all things according to ,its good pleasure4 ,easter owes its origin not to human wisdom1 or piety3 it comes to us with higher sanctions4 ,easter is the chief festival of ,christendom1 the first and oldest of all festivals1 the basis on which the ,church's year is built1 the connecting link with the festivals of the ,old ,covenant1 and the central point on which depends the date of the other movable feasts4 ,at an early date1 the ,fathers mention ,easter as the most important of the festivals1 as1 for example1 ,st ,leo the ,great1#gi on the grounds that the incarnation and birth of the ,son of ,god served as a prelude to the mystery of the ,resurrection1 and that ,christ had no other purpose in being born of a woman than that ,he should be nailed to the ,cross for us4#hj ,other ,fathers and the ,roman martyrology call it the feast of feasts 7festum festorum74 ,with regard to the name1 the ,english word 8,easter0 comes from ,eastre1 in ,german 8,ostra10#ha the goddess of ,spring worshipped by the ancient ,saxons and ,angles1 whose name survives in many place-names1 such as ,osterode1 ,osterberg1 etc4 ,in her honour fires1 known as the ,easter fires1 were kindled in spring4 ,in ,latin1 we find at first dominica resurrectionis alone used in the liturgy1 never ,pascha4 ,pascha has no connection with the ,greek 1 but is the ,aramaic form of pesach1 to pass over1 for 4 ,in ,christian times1 the similarity in the sound of the words easily suggested1 by a sort of play upon the words1 that which to ,christians is the chief object of the ,easter festival4 ,in the ,pentateuch1 pascha is only found in the strict sense of transitus1 phase4#hb ,the points to be dealt with regarding ,easter are its antiquity1 and its connection1 in point of view of time and of signification1 with the ,jewish ,passover1 with which it is connected by the death of ,christ1 as well as by the day on which that death took place4 ,then1 the character and duration of the feast1 the preparatory solemnity of ,lent1 and the subsequent ,octave must be dealt with4 ,with regard to ,easter and its antiquity in early ecclesiastical literature1 the ,apostolic ,fathers1 owing to the questions dealt with in their writings1 do not mention it4 ,only in the interpolated letter of ,ignatius to the ,philippians 7c4 #ad7 is ,easter mentioned4 ,the passage is directed against the ,quartodecimans1 which of itself is proof of its later date4 ,nothing is to be found in the ,didach or in the pseudo-,clementine ,homilies4 ,when we come to the apologists1 we find no reference to ,easter in ,justin's ,dialogue with ,trypho 7c4 #dj71 and nothing in either of his ,apologies4 ,clement of ,alexandria speaks only of the ,jewish passover1 without referring to the ,christian feast4 ,melito of ,sardis1 however1 wrote an entire treatise on the festival of ,easter1 in the year when ,servilius ,paulus was ,pro-,consul of ,asia1 for at that time a disagreement concerning ,easter had broken out in ,laodicea4 ,clement of ,alexandria replied to ,melito1 who had written in defence of the ,quartodeciman practice4#hc ,in #aih1 when the difference between ,asia and the rest of the ,church concerning ,easter came under discussion1 an exchange of letters took place between the leading authorities of the ,church1 ,pope ,victor1 ,bishop ,narcissus of ,jerusalem1 ,polycrates of ,ephesus1 ,bacchylus of ,corinth1 ,irenus1 and others taking part4 ,irenus composed a special treatise ,de ,paschate1 sometimes called ,de ,schismate1 unfortunately lost4 ,in the fragments falsely attributed to him1 ,easter is referred to in the third and seventh4 ,references to ,easter are frequent in ,tertullian4 ,with regard to the name1 it is to be noticed that with him pascha denotes1 not the single day of the ,easter festival1 but a longer period of time1 in which a fast was observed and baptism administered1#hd in other words1 ,passion-tide and the ,easter ,octave4#he ,moreover1 for the actual day of our ,lord's death1 he uses the word1 parasceve4#hf ,the festival of ,easter1 as he further relates1 was kept in the first month 7i4e4 ,march71#hg and was prefigured by the ,jewish ,passover4#hh ,we possess a treatise on ,easter1 of the year #bdc ,a4,d41 formerly attributed wrongly to ,st ,cyprian1 but1 probably1 a translation of work of ,theophilus of ,csarea4 ,it is entitled ,de ,paschate ,computus1 and was written elsewhere than at ,rome1 in the interest of the ,easter cycle of sixteen years drawn up by ,hippolytus4 ,the remarks of ,hippolytus on the ,quartodecimans afford us important evidence for the ,ante-,nicene period4 8,these10 he says1 8agree with the ,church in preserving all the apostolic traditions1 but differ from her in one point1 inasmuch as1 out of contentiousness1 wilfulness1 and ignorance1 they maintain that the ,christian feast must always be kept on the #adth ,nisan1 no matter on what day of the week it falls40#hi ,if the ,arabic ,canons ascribed to ,hippolytus1 especially the twenty-second1 are really his1 it would appear that he held ,easter might be kept in the same week as the ,jewish ,passover1 but on the ,sunday1 and should be preceded by a week's fast on bread and water4#ij ,this date coincides with the ,easter cycle of sixteen years drawn up by ,hippolytus1 and which1 after all1 is only the ,jewish cycle of eight years doubled4 ,the seventh and sixty-ninth of the so-called ,apostolic ,canons refer to ,easter and its preparatory fast4 ,the seventh is also important on account of what it says about the period within which ,easter may fall3 8,whosoever keeps ,easter with the ,jews before the vernal equinox1 let him be anathema40 ,from which it appears that the ,jewish ,passover could fall before the vernal equinox4 ,the last day of ,nisan alone must never precede the equinox1 and1 consequently1 the ,passover must frequently have fallen before the #bast ,march1 and may have done so in the year of our ,lord's death4 ,of ,eusebius' treatise on ,easter1#ia dedicated to the ,emperor1 only a portion remains and this contains nothing either about ,easter or its date4 ,constantine gratefully accepted the dedication in a letter which ,eusebius1 not without vanity1 incorporated in his ,vita ,constantini 7#d1 #ce74 ,the ,emperor's encyclical1#ib communicating to the churches the conclusions concerning ,easter arrived at by the ,nicene ,council1 would have been more deserving of a place in the same work4 #b4 ,the ,connection of the ,christian ,festival with the ,jewish ,the connection between the ,christian and the ,jewish feasts is both historical and ideal--historical because our ,lord's death happened on the #aeth ,nisan1 the first day of the ,jewish feast2 ideal1 because what took place had been prefigured in the ,old ,testament by types of which it was itself the antitype4 ,the ,jewish ,passover was a repetition of what had taken place on the evening of the exodus from ,egypt4 ,on that occasion1 the children of ,israel had killed a lamb and marked their doorposts with its blood in order that the destroying angel might pass over their houses4 ,then1 dressed for the journey1 they had consumed the lamb at a ceremonial meal4 ,this last meal of which the ,israelites partook in ,egypt on the eve of their departure1 i4e4 on the #adth ,nisan1 was of a religious character1 and was1 on this account1 to be repeated every year on the same day1 and at the same hour1 as a memorial feast1 at which each father of a family had to instruct his household in the signification of the rites they were performing4#ic ,the manner of celebrating the feast was minutely prescribed4 ,each householder1 for example1 had to choose a lamb without blemish of the first year1 on the #ajth of the first month1 i4e4 ,nisan1 as it came to be called later1 or1 if he had none in his own herd1 he must procure one from elsewhere and keep it in readiness for the feast on the evening of the #adth ,nisan4 ,the lamb was to be killed1 roasted1 and eaten by the household1 who remained standing1 along with unleavened bread1 and bitter herbs1 nothing being allowed to remain over4#id ,from this onwards to the #bast ,nisan inclusive1 unleavened bread was alone to be eaten1 and hence the period from the #aeth to the #bast ,nisan was called the days of unleavened bread4 ,the first and last days1 the #aeth and the #bast1 were regarded as especially sacred1 and servile work was forbidden on them4#ie ,during the whole week1 holocausts1 meat offerings1 and sin offerings were offered daily in the ,temple on behalf of the entire people1 as well as offerings presented by individual believers on their own behalf4 ,the #afth ,nisan was marked by an offering of a special kind1 that of the first-fruits of harvest1 consisting of the presentation of a sheaf of ripe barley along with the offering of a yearling lamb4#if ,this offering of the first ripe fruits served also to mark the time when the ,passover was to be celebrated1 for1 owing to the fact that the ,jewish year did not begin on a fixed date1 this had to be in some way determined by a stated event in the order of nature4 ,in ,palestine the barley was already ripe by ,march4 ,several of the actions prescribed at the offering of this lamb pointed forward to the atoning death of the ,messias1 such as the sprinkling of the doorposts with its blood1 in order that the destroying angel might pass over the house1 and the direction that none of the lamb's bones were to be broken4 ,there were also several other small particulars which emphasised and completed the ideal connection between the sacrifice of the ,passover and that of the ,cross1 as certain ,fathers perceived at an early date4 ,isaias1 speaking in his prophecy1 of the sufferings of the ,messias1 calls ,him the ,lamb chosen by ,god1 who bears the iniquity of others4#ig ,st ,john the ,baptist pointed out ,jesus as the ,lamb of ,god who takes away the sins of the world1 and by the writers of the ,new ,testament the same idea is frequently employed4 ,st ,john the ,evangelist expressly refers to the typical character of the ,passover rites1 when he applies the passage1 8,a bone of it shall not be broken10#ih to ,christ on the ,cross1 and sees its fulfilment in the fact that the soldiers refrained from breaking ,his limbs4 ,st ,paul declares in general that the sacrifice of ,christ replaces the ,passover1 and sees a typical signification in the unleavened bread4#ii ,it appears1 he had no objection to ,christians holding a ,passover supper1 although1 elsewhere he expresses himself strongly against their continuing to observe ,jewish practices1 such as ,sabbaths and new moons4#ajj ,as to the ,fathers1 it is sufficient1 to quote ,justin and ,tertullian1#aja who in particular see in the fact that the ,passover lamb was transfixed in two pieces of wood arranged cross-wise1 a figure of the ,cross in which ,christ was stretched4 ,speaking generally1 there is no doubt the ,jewish ,passover was taken over into ,christianity1 and thereby its typical ceremonies found their true fulfilment4 ,apart from the relation of the sacrifice of ,christ's death to the ,jewish ,passover1 and its dogmatic signification1 sentiment and mere human feeling would have led ,christians to regard with reverence the day on which our ,lord1 the ,founder of the ,church1 died1 and to keep the day sacred in each succeeded year on which ,he had offered the sacrifice of ,himself4 ,but for this it was necessary1 in the first place1 to know on what day exactly ,his death had taken place4 ,for the ,jews1 this was easy2 it was the #aeth ,nisan in their ,calendar1 but for ,christians of other countries1 it was very difficult4 ,in the ,roman ,empire1 to which they all belonged1 different methods of reckoning time and different calendars were in use4 ,since #de ,b4,c41 the ,romans themselves used the revised ,julian ,calendar1 leaving at the same time perfect freedom to subject nations either to adopt it1 or continue their own methods4#ajb ,chief among the existing systems were the ,egyptian1 the ,syro-,macedonian1 and the ,semitic1 each with its own way of dating the year4 ,the two first systems admitted of being brought into agreement with the ,roman ,calendar1 with more or less difficulty1 since1 according to them1 the year began on a fixed date1 but with the ,jewish ,calendar it was not so1 for its was based on the lunar year1 and never synchronised with the solar year as to the beginning of months and years4 ,the ,egyptian year1 at the commencement of the ,christian era1 began on the #bith ,august1 and consisted of twelve months of thirty days each1 and five additional days 77 belonging to no month4 ,every fourth year was a leap-year1 namely the third1 seventh1 eleventh1 fifteenth year1 according to the ,julian reckoning4 ,the ,syro-,macedonian ,calendar commenced with the autumnal equinox4 ,the ,syrians1 however1 later on1 partially adopted the ,julian ,calendar in a somewhat modified form4#ajc ,the ,egyptian system of introducing additional days was essentially the same as the ,roman1 except that their leap-year was always one year in advance of the ,roman leap-year4 ,to their usual five additional days1 they added yet one more1 making a total of six4 ,consequently the next year1 i4e4 the fourth1 eighth1 twelfth1 sixteenth1 etc41 began on the #cjth instead of the #bith ,august4#ajd ,for reckoning years1 the ,egyptians made use of the years of the sovereign's reign1 but as they began the year with the #ast ,thoth1 preceding the proclamation of the sovereign's accession1 it often happened that more years than he was entitled to were set down to one sovereign1 while another who had reigned for less than a year was simply passed over4#aje ,it was extremely difficult for those nations1 whose ,calendars were arranged on a different system1 to fix the day of ,christ's death by their own chronology1 for the ,jewish #aeth ,nisan might fall on widely different days1 sometimes in ,march1 sometimes in ,april4 ,how difficult it was to discover1 the days on which the death and resurrection of ,christ ought to be commemorated1 will become more obvious from what follows4 #c4 ,the circumstances which led to ,easter being a movable ,feast ,to the real and historical connection between the ,christian ,easter and the ,jewish ,passover1 is due the explanation of a striking peculiarity in the ,church's year1 viz41 the movable feasts1 of which ,easter is the starting-point4 ,easter falls on no fixed date1 because the ,jewish #aeth ,nisan1 unlike the dates of the ,julian and ,gregorian ,calendars1 varied year by year4 ,the extent and nature of this discrepancy are caused by the ,semitic ,calendar4 ,at the commencement of the ,christian era1 this ,calendar was not only used by the ,jews1 but also extensively followed in ,syria1 ,arabia1 ,mesopotamia1 ,babylon1 ,armenia1 ,osrhone1 and in a great part of ,asia ,minor1 although other nationalities in these countries kept each to its own ,calendar4 ,thus1 for example1 the ,greeks in ,antioch followed the ,syro-,macedonian ,calendar1 and so on4 ,where a mixed population existed in any place1 different ,calendars would be found in use4 ,the special features of the ,semitic1 or ,jewish ,calendar1 which concern us in this connection are the following3-- #a4 ,the ,jewish day ended at sunset1 and so the evening hours1 from about six p4m4 belonged to the following day4 ,this caused difference in dates1 for what happened according to ,roman ideas at ten p4m4 for example1 was regarded by the ,jews as happening on the following day4 #b4 ,the ,jewish year was a variable lunar year1 i4e4 it consisted of twelve months1 each of which began with the new moon1 the full moon consequently falling on the #adth of each month4 ,the moon completes her orbit round the earth in twenty-nine and a half days1 or two orbits in fifty-nine days4 ,the ,jewish months1 accordingly1 varied from twenty-nine to thirty days alternately 7,tischri and ,nisan having thirty days71 it being impossible to commence a month in the middle of a day4 ,thus the twelve months of the ,jewish year make up #ced days4 ,eleven and a quarter days were required to make up the length of a solar year4 ,had this discrepancy not been rectified in some way1 every ,jewish month1 and the new year as well1 would1 in the course of thirty years1 have made the circle of the year4 ,for1 if in one year1 the #ast ,nisan coincided with the #ast ,march1 in the next it would fall on the #abth1 and so on4 ,the ,semites brought about the necessary adjustment1 not by leap-years1 but by the insertion of an additional month4 ,for example1 eight solar years have a total of #bibj days1 not counting the addition days of leap years4 ,the same number of days make up ninety-nine lunar months1 or1 in other words1 eight lunar years and three intercalary months1 are equal to eight solar years4 ,thus1 in eight years1 three additional months must be introduced1 making the number of days almost equal with the days of eight solar years1 except for a small discrepancy1 caused by the additional day in leap year4 ,when these additional days had reached the number of thirty1 they could be accounted for by the introduction of a further additional month4 ,in regulating these points1 the equinoxes were of the utmost importance1 and1 in the second place1 the ceremonial oblation of the first fruits4 ,if it was evident that the month ,nisan would terminate before the vernal equinox--its beginning and middle had to precede the equinox1 as well as the quarta decima lun--and if the barley was not in ear by the #adth1 then it was considered the discrepancy had to be set right4 ,this was done by prolonging the last month of the expiring year1 ,adar1 for twenty-nine days longer than usual4 ,in other words1 an additional month was added to the year1 designated merely as ,veadar4 ,this was the intercalary month4 ,this1 happening thrice in eight years1 brought the lunar and solar years into agreement by a very simple expedient4 ,the equinox could be controlled by help of the ,zodiac1 for1 on the #bjth ,march1 the sun enters ,aries1 and1 on the #bcrd ,september1 ,libra4 ,had the ,jews followed out this method scientifically1 i4e41 had the introduction of the intercalary months followed fixed laws and been ruled by astronomical observations and calculations1 then1 though still difficult1 it would have been possible to make the ,jewish ,calendar synchronise with others4 ,but the introduction of these additional days was1 so to speak1 arbitrary and dependent upon the good pleasure of the priests4 ,thus we can never say for certain that such and such a year was a leap year with the ,jews1 and accordingly no date in the past can with certainty be made to synchronise with a date in the ,julian or any other ,calendar4#ajf ,until their dispersion after the ,jewish war in ,a4,d4 #gj1 and even much later1 the ,jews reckoned their new moons and leap years1 and also the beginning of each year1 not by strictly astronomical data1 but by the method just described4 ,the rule was that the month began with the day on the evening of which the new moon first became visible1 and also that the passover should be kept when the sun was in ,aries4#ajg ,maimonides1 agreeing with what we have said above1 informs us that a second ,adar was interposed if the vernal equinox fell on the #afth ,nisan or later4 ,but it would be a great mistake to think that a scientifically accurate system1 founded on these principles1 was employed for calculating the new moons and leap years1 such as would make it possible to bring the dates of the ,jewish year into certain correspondence with the ,julian ,calendar4 ,still we must not think no attempts were made to reduce the ,calendar to order on the basis of some cyclic system1 but the caprice of the ,sanhedrin always succeeded in rendering these attempts unavailing4 ,ideler 7i4 #eab7 shows how the new moons were treated1 and ,maimonides tells us that the ,sanhedrin was influenced by many considerations in the choice of leap years4 ,the ,talmud preserves a remarkable letter written by ,rabbi ,gamaliel1 the teacher of ,st ,paul1 to the ,jews of ,babylon and ,media1 which may appositely be quoted here4 8,we herewith inform you that we1 in conjunction with our colleagues1 have deemed it necessary to add thirty days to the year1 since the doves 7to be offered in sacrifice7 are still too tender1 and the lambs 7for the passover7 too young1 and the time of ,abib 7the barley harvest7 has not arrived40 ,this passage may well serve as a warning to those who1 whenever they find a fixed date in ancient ,jewish writings1 forthwith1 with the aid of lunar tables1 transpose it into a date according to the ,julian method of reckoning1 and possibly flatter themselves they have found a fixed point which will form a basis for further calculations4 ,in consequence of what we have said1 it seems natural that ,jewish converts to ,christianity in apostolic times in the ,east should have fixed the date of ,easter by ,jewish methods1 without departing1 in this respect1 from ,jewish customs1 especially as they formed the majority in the ,church4 ,this was all the more natural since in ,syria and in many parts of ,asia ,minor1 a ,calendar drawn up on similar principles to the ,semitic1 was in use alongside the ,greek 7i4e4 ,roman7 ,calendar4 ,this custom1 however1 although retained by the ,quartodecimans1 was never widespread1 and did not long survive4 ,the principal consideration1 which demanded a departure from ,jewish methods1 was1 that from the ,christian point of view1 the ,resurrection1 and not the day of ,christ's death1 formed the chief feature of the commemoration2 the latter1 although a day to be had in remembrance1 could not well be kept as a joyous festival4 ,but the ,resurrection took place on the ,sunday after the #aeth ,nisan1 and so this ,sunday came to be the chief day of the ,christians' feast4 ,through the gradual spread of ,christianity in non-,semitic lands in the ,west1 the necessity must soon have arisen of fixing the day of the ,resurrection by the ,julian ,calendar1 and of deciding according to it the day on which ,easter had to be celebrated4 ,but1 as we have said1 it is very difficult to transfer a date from the ,jewish to the ,julian ,calendar1 and1 in most cases1 quite impossible when the date is that of an event already long past4 ,let us apply all this to the point in question4 ,if it was asked1 8,on what day did ,christ die80 the answer was1 8,on the #aeth ,nisan40 ,but if it was asked again1 8,on which day of the ,roman ,calendar does the #aeth ,nisan fall80 the reply must be1 8,who can tell8 ,in one year it may fall in ,march1 in another in ,april2 sometimes on one day of our ,calendar1 sometimes on another40 ,the reply1 8,on the #aeth ,nisan10 conveyed nothing either to the ,romans or to the ,egyptians2 it was intelligible to the ,semites alone4 ,thus1 where the ,semitic ,calendar was not understood1 it was necessary to fix the day by some other method4 ,in the choice of methods1 the ,church of ,alexandria1 and1 most of all1 the ,church of ,rome1 took the lead4 ,the simplest plan would have been to discover on which day of ,march or ,april the #aeth ,nisan had fallen in the year of ,christ's death1 i4e4 #ghb ,u4,c4 ,but it was impossible to do this with certainty after a few decades had elapsed4 ,another starting-point had to be sought1 and this was naturally given by the spring full moon1 i4e4 the full moon nearest to the vernal equinox1 for the #aeth ,nisan must fall either on this full moon or thereabouts4 ,thus in ,rome and ,alexandria1 all the principles which are in force at the present day were gradually adopted1 i4e4 ,easter is to be celebrated on the ,sunday after the full moon following the vernal equinox4 ,there is evidence that this rule for determining the date of ,easter was followed in ,rome from the time of ,pope ,sixtus ,i41 possibly even earlier4 ,the further developments do not concern us here4 ,here and there in the ,west1 there was a tendency to commemorate the death and resurrection of ,christ on fixed days in the ,julian ,calendar--on the #beth and #bgth of ,march1 for example--but it never became general4 ,for the most part1 the data for the calculation of ,easter were the same as those employed for calculating the ,jewish passover2 that is to say1 the full moon on the one hand1 and the vernal equinox on the other1 ,sunday being introduced as an additional factor in the calculation1 since our ,lord had risen on that day of the week4 ,in this way the above rule was established1 and so1 in the date of ,easter as determined at the present day1 the variable ,jewish lunar year has left a trace behind it1 and1 also1 the connection in which ,christianity stands to ,judaism receives a practical expression deserving of being preserved to the end of time4#ajh #d4 ,the ,final ,settlement of the date of ,easter and the ,attempts made to commemorate the day of the ,month on which ,christ died ,the manner in which the commemoration of our ,lord's passion and death admitted of being celebrated in agreement with the ,jewish ,calendar1 is due to the minuteness with which the fourth ,evangelist describes the events of ,holy ,week4 ,on the #ith ,nisan our ,lord arrived at ,bethania4 ,the next day1 the #ajth1 took place the triumphal entry into ,jerusalem#aji--,palm ,sunday4 #aath ,nisan1 ,monday4 ,curse pronounced on the barren fig-tree1 and second1 cleansing of the ,temple4 #abth ,nisan1 ,tuesday4 ,conferences between our ,lord and the ,pharisees and ,sadducees2 the widow's mite2 attempts of the ,greeks to see our ,lord4 #acth ,nisan1 ,wednesday4 ,judas betrays our ,lord to the ,chief ,priests4 #adth ,nisan1 ,thursday4 ,the ,last ,supper and the ,betrayal4 #aeth ,nisan1 ,friday4 ,condemnation and ,death of ,jesus4#aaj #afth ,nisan1 ,sabbath4 ,the body of ,jesus in the sepulchre4 #agth ,nisan1 ,sunday4 ,the ,resurrection4 ,in this way1 these events could be annually commemorated on the same days in the ,jewish ,calendar1 the day of the week1 however1 varying1 as it does in the case of the ,jewish passover4 ,that this was actually done is recognised by ,isidore of ,seville1 when he says1#aaa 8,formerly the ,church kept ,easter with the ,jews on the fourteenth day of moon1 no matter on what day of the week it fell40 ,but where the ,julian1 or even the ,egyptian1 ,calendar was in force1 if a man wished to proceed accurately in this way1 without being tied down to fixed days of the week 7i4e4 ,friday for the day of our ,lord's death1 and ,sunday for the ,resurrection71 he would nevertheless have to learn on what day of his own ,calendar the #aeth ,nisan of the ,jews fell in the year of our ,lord's death4 ,for it was quite impossible for him to look for it at one time in ,march1 at another time in ,april1 according to his own ,calendar4 ,hence arose a striking divergence at the very beginning1 which did not admit of being adjusted4 ,obviously1 another method for fixing the date of ,easter had to be devised for ,gentile converts and for those districts where the ,julian1 or1 at any rate1 a non-,jewish1 ,calendar was in force4 ,at the same time1 it is also quite credible1 because resting on clear proof1 that in ,syria and ,asia ,minor1 the ,apostles fixed the date of ,easter on ,quartodeciman principles1 while at ,rome and ,alexandria another method obtained from the beginning4 ,granted that the ,roman ,church1 during the ,apostle's lifetime1 consisted only of converts from ,judaism1 still the ,jews as a whole were such a small minority in ,rome that they must have conformed to the ,roman method of reckoning time1 and were probably1 most of them1 unfamiliar with the ,jewish ,calendar4 ,it was different in ,asia ,minor where the ,jews were very numerous and free to follow their own customs1 and where a ,calendar closely allied to the ,jewish was used by the native population4 ,when the ,christians of ,asia ,minor claimed for this practice the ordinance of the ,apostles1 especially ,st ,john and ,st ,philip1#aab their appeal is as much deserving of credit as the claim of the ,romans to base their practice on the ordinance of ,st ,peter4 ,that they actually did so1 we learn from the ,festal ,letters of ,st ,athanasius1#aac who says3 8,the ,romans lay claim to a tradition from the ,apostle ,peter1 forbidding to go beyond the #bfth ,pharmuthi 7the #bast ,april71 on the one hand1 and the #cjth ,phamenoth 7the #bfth ,march71 on the other40 ,here we have also the limits of the period within which ,easter at that time fell1 the #beth ,march being reckoned as the day of the vernal equinox4 ,the ,churches which had never followed the ,quartodeciman practice1 surpassed the others in number and influence1 so much the more as ,egypt1 where the ,church had been organised by a disciple of ,st ,peter1 and also ,greece1 were among their number4 ,when strife arose over this point1 the numerically weaker party ought to have yielded1 but rather than this1 they separated from the ,catholic ,church under the form of ,ebionitism4 ,irenus traces the opposition of the ,roman ,church to the ,quartodeciman ,easter back to ,sixtus ,i4 7#aaf-abe74 8,the ,roman ,bishops10 he says according to ,eusebius1#aad 8neither observed the ,passover in this way themselves1 nor allowed those under their authority so to observe it40 ,should the thought here arise in the mind that the ,roman practice came into existence first under ,sixtus1 it is contradicted by the letter of ,polycrates to ,pope ,victor where it is said that ,rome appealed to the ,apostles ,peter and ,paul in support of her custom4 ,the chief reason why the ,jewish ,quartodeciman practice of the other ,churches finally succumbed1 was that ,christians desired to commemorate not merely the day of our ,lord's death alone1 which was linked to the #aeth ,nisan1 but also ,his ,resurrection4 ,the ,resurrection had a close connection with ,his death in point of time1 and its commemoration was already firmly established in apostolic times in the form of ,sunday 7see above1 p4 #e74 ,it was thus impossible to pass over the ,sunday1 and so practically an entire week was occupied by the commemoration4 ,the events of ,holy ,week given above could not be separated from each other2 they must be kept in connection4 ,the ,jews1 as ,epiphanius#aae remarks in his polemic against the ,audians1 keep their passover on a single day1 while the ,christians required a whole week for their ,easter commemorations4 ,and so1 although they took the date of the ,jewish passover as the basis of their calculations1 they nevertheless did not limit the duration of their feast to that one day4 ,finally1 another point which had weight1 was that the ,christians of the fourth century had a fixed idea that the #adth ,nisan must not fall before the vernal equinox4#aaf ,along with this generally observed custom of commemorating in the ,church the passion and death of our ,lord1 repeated attempts were made to discover and establish a fixed date for the solemnity4 ,already in the third century it was thought this had been successfully achieved1 and in ,tertullian we find #ghb ,u4,c4 given as the year of ,christ's death1 and the #aeth ,nisan identified with the #beth ,march4 ,this date would be incorrect in any case1 even if #ghb were really the year of ,christ's death1 for in that year1 the ,jewish passover could only have fallen on either the #aith ,march or the #agth ,april of the ,julian ,calendar4 ,nevertheless the #beth ,march met with no small acceptance1 being accepted1 amongst others1 by ,hippolytus1 ,augustine1 and ,perpetuus of ,tours1 who accordingly marked the #bgth ,march in his ,calendar as the true day of the ,resurrection4 ,it appears also in the spurious acts of ,pilate4 ,in the ,carolingian period this date constantly occurs in the martyrologies1 as1 for instance1 in the ,gellonense of #hjd1 in that of ,corbie of #hbf1 in ,wandelbert of ,prm1 in the different recensions of the so-called martyrology of ,jerome1 and others4 ,whether this day was liturgically observed1 or had merely an historic interest1 cannot be decided from the ,calendars1 but the former is probable4 ,finally1 it may not be without interest to observe how in subsequent centuries attempts were made to explain the fact that ,easter1 unlike other festivals1 was movable4 ,it is conceivable that in course of time1 the true explanation1 viz41 the connection of the ,christian with the ,jewish feast and its consequent dependence on the ,jewish ,calendar1 was forgotten1 and attempts began to be made to account for the fact on other grounds1 typical or otherwise4 ,after the observance had everywhere become well established1 it must have struck people that the day of our ,lord's death was very differently commemorated in the ,church from the day of ,his birth1 viz4 as a movable feast4 ,among the questions which ,januarius submitted to ,st ,augustine1 there was one bearing on this point4 ,augustine#aag replied that our ,lord's birthday was merely a commemorative festival1 while ,easter had a mystical connection with the ,jewish passover1 as also its name is of ,hebrew1 not ,greek1 origin4 ,easter is the fulfilment of our redemption which consists in an inward renewal of mankind1 and with this idea of renewal1 the first month of the ,jewish and ancient ,roman year corresponds4 ,afterwards1 however1 ,augustine forsakes this safe path and loses himself in the symbolism of numbers and in forced astronomical interpretations4 ,shorter and more to the point is the explanation given by ,martin1 ,bishop of ,dumio 7#efa-egb71 who died ,bishop of ,braga in #ehj4 ,in his treatise ,de ,paschate1#aah he says many people only add to the confusion by their unsuccessful attempts to explain why the date of ,easter is fixed by the moon1 after the ,jewish custom4 ,so1 too1 the attempts recently made by many bishops of ,gaul to celebrate the ,resurrection on a fixed day 7the #beth ,march7 cannot be approved4 ,now the passion of ,christ is the redemption of the creature4 ,the creation of the world took place in ,spring 7c4 #d71 and1 consequently1 the renewal of the world must also take place in ,spring1 in the first month of the year4 ,two things had to be taken into consideration with regard to this festival--the day of the week and the phase of the moon4 ,in order to be right in both1 ecclesiastical antiquity had appointed that ,easter should not be kept before the #bcrd ,march or after the #bast ,april 7c4 #g74 ,the most important passage in this treatise bearing upon the history of ,easter is the remark that many ,gallic bishops about #egj commenced their celebration of the festival on the #beth ,march as an immovable feast4 ,this is also confirmed by ,bede1#aai who had a distinctly clearer insight into the nature of the question1 and thus expresses himself concerning the dispute about ,easter4 8,originally the ,apostles kept ,easter on the full moon in ,march1 on whatever day it fell4 ,after their death different customs prevailed in different provinces4 ,the ,gauls kept the festival on the #beth of ,march4 ,in ,italy1 some fasted twenty days1 others seven1 but the ,easterns remained faithful to the custom of the ,apostles40 ,to remedy this state of things1 ,pope ,victor put himself in communication with ,theophilus of ,csarea1 who held a ,synod which decided that the ,resurrection should be commemorated on a ,sunday1 so fixing the day of the week on which it was to be kept4 #e4 ,the ,liturgical ,celebration of ,holy ,week and ,easter ,the ,christian passover1 as originally limited to ,holy ,week and ,easter ,week1 was consecrated in the first place to the remembrances of ,christ's passion1 death1 and resurrection1 and to this the religious ceremonies1 in so far as they differed from the ordinary services1 owed their special character4 ,but1 in the second place1 it is to be observed that so long as the ,catechumenate remained in existence1 and even to some extent afterwards1 ,easter was the only season regularly appointed for baptism4 ,at ,easter1 the labours of the ,catechists came to an end1 the course of preparation was finished1 the ,catechumens received the sacraments of baptism1 confirmation1 and the ,holy ,eucharist4 ,to this fact1 in the second place1 the ,easter services owe much of their special character1 and even now1 long after the practice of the ,church has changed1 rites connected with the administration of baptism are to be found in the ritual of the ,easter festival4 ,thus1 the consecration of the font on ,holy ,saturday1 first of all1 and then the consecration of the ,holy ,oils on ,maundy ,thursday1 must be owing to the fact that they were required for the administration of ,baptism and ,confirmation4 ,on this ground1 as well as because of the importance of the feast in itself1 it is obvious that ,easter1 from the liturgical point of view1 is conspicuous among all the other festivals1 and that a number of rites are then performed which are not repeated in the course of the whole year4#abj ,to these rites belong the reading of the ,passion on ,palm ,sunday1 and on the ,tuesday and ,wednesday in ,holy ,week1 the procession on ,palm ,sunday1 the ,consecration of the ,holy ,oils on ,maundy ,thursday1 the missa prsanctificatorum on ,good ,friday4 ,more than the others1 ,holy ,saturday is conspicuous for a number of rites peculiar to itself1 viz43-- #a4 ,the blessing of the fire from which the other lights in the ,church are lit1 and the blessing of the five grains of incense for the pascal candle3 both ceremonies being performed outside before the door of the ,church4 #b4 ,the procession thence into the ,church4 #c4 ,the blessing of the pascal candle by the singing of the ,exsultet or prconium paschale4 #d4 ,the reading of the prophecies from the ,old ,testament4 #e4 ,the blessing of the baptismal font1 in which the pascal candle is employed4 #f4 ,the baptism of catechumens1 if there are any4 #g4 ,the chanting of the ,litany of the ,saints during the humi prostratio4 #h4 ,the mass of ,holy ,saturday without introit1 and with the threefold ,alleluia1 i4e41 instead of ,vespers4 #i4 ,in many places ,easter festivities take place on the evening of ,holy ,saturday1 but these are not liturgical4 #aj4 ,on ,easter morning1 the lifting up of the ,crucifix from the sepulchre2 procession1 opening of the doors1 and entry into the church4 ,the gospel being ,st ,mark xvi4 #a-g4 ,in the ,middle ,ages other special ceremonies and forms of rejoicing took place4 ,that ,easter was the special season for the baptism of those catechumens whose preparation had extended over the whole of the preceding year1 is made prominent only at a comparatively later date1 in special laws1 when the catechumenate was already dying out1 as1 for example1 in the seventh canon of the ,roman ,synod of #djb1 the fourth ,canon of ,gerunda1 the eighteenth ,canon of ,auxerre1 where it is expressly laid down that outside the ,easter season1 baptism must be given to none save the sick4 ,by the time of the ,second ,synod of ,maon 7#ehe71 the custom of baptising all the year round on any day had already become very common4 ,this ,synod1 however1 endeavoured to reinstate the ancient custom and also prescribed rest from work for the whole ,easter week4#aba ,however1 as late as the seventh and eighth centuries1 ,easter continued to be the regular season for baptism1 at least in ,rome1 as the so-called scrutinies#abb show1 and even the ,synod of ,neuching 7#ggb71 in its eighteenth canon1 wished to restrict baptism to only two dates in the year4#abc ,at an early date1 ,holy ,week had already received a special name1 septimana major1 which appears already in the fourth century1#abd and which it still retains in liturgical books4 ,the ,german name 7,karwoche7 comes from the old ,german chara or kara1 sadness or lamentation1 and served to mark the character of the time1 always and everywhere regarded in the ,church as a time of sadness4 ,the description of the liturgical ceremonies of ,holy ,week is best introduced by the account of a pilgrim from ,gaul in the fourth century4 ,to the account of her travels1 written between #chc and #cid1 at the end of a pilgrimage extending over three years1 she added a description of all that took place during ,holy ,week in ,jerusalem at that period4 ,there1 the ,holy places themselves suggested devotional practices which were imitated throughout the ,church1 and have partially survived to the present day1 as1 for example1 the procession of palms and the adoratio crucis4 ,liturgical scholars1 being ignorant of this source of information1 formerly sought the origin of these practices in a wrong quarter3 it is now beyond doubt that they originated in ,jerusalem4 ,to begin with1 students of the liturgy used to be divided over the question when and where the palm procession originated1 and various conjectures were put forth4 ,binterim thought ,bishop ,peter introduced the blessing of palms at ,edessa in #cig1 while ,martne1 attributed its origin to the eighth or ninth century4 ,as a matter of fact1 not a trace of the blessing of palms is found in the ,gregorian sacramentary4#abe ,we shall certainly not be mistaken if we look for the origin of the palm procession in ,jerusalem1 for the ,gallic pilgrim gives us the following account3 ,on the ,sunday1 at the beginning of ,holy ,week1 the usual ,sunday morning services were held in the larger church on ,golgotha1 then called the ,martyrium1 but at the seventh hour of the day 7about one ,p4,m47 all the people assembled on the ,mount of ,olives1 where was the cave in which the ,lord used to teach4 ,there for two hours1 hymns and antiphons were sung and lections from the ,scriptures were read4 ,at the ninth hour1 they ascended to the summit1 whence the ,lord ascended to heaven4 ,here again1 hymns were sung1 lections suitable to the place and day were read1 and prayers were offered up4 ,at the seventh hour1 when the gospel account of ,christ's entry into ,jerusalem had been read1 all rose up1 and with branches of palm or olive in their hands1 and1 singing ,benedictus qui venit1 proceeded from the hill down into the city1 and continued their procession until they reached the ,church of the ,anastasis where vespers were sung1 and an oratio ad crucem offered up4#abf ,it was quite in keeping with the dramatic character of ,catholic worship to represent1 in some marked way1 ,christ's memorable entry into ,jerusalem at the last passover4 ,on the very scene of the event especially1 one was1 so to speak1 drawn on to do so without any special exercise of the inventive faculty being required4 ,however1 we must follow the pilgrim's description to the end4 ,on ,tuesday1 there was another procession to the ,mount of ,olives1 where the ,bishop read the gospel1 ,st ,mark xxv4 #c et seqq4 ,on ,wednesday1 the account of the treason of ,judas was read as the gospel1 and during it1 the people wept and lamented4 ,on ,maundy ,thursday1 the psalmody began at cock-crow2 at four ,p4,m41#abg mass was said in the ,martyrium by the ,bishop1 at which the people communicated4 ,towards seven o'clock in the evening1 the people assembled in the ,eleona1 as the church which then stood on the ,mount of ,olives was called1 and1 towards eleven o'clock1 ascended to the summit of the mount1 praying and singing4 ,this lasted until cock-crow the following day4 ,then1 about three ,a4,m41 the assembly broke up and a start was made for the ,garden of ,gethsemani1 where they found the beautiful church lit up by two hundred lamps4 ,here the bishop said a prayer2 a suitable psalm followed1 and then the reading of the gospel1 ,st ,matt4 xxvi4 #da et seqq41 which narrates the capture of ,christ in ,gethsemani4 ,then the procession slowly descended the mount into the city1 and passed on until it reached the place of the crucifixion4 ,here the gospel narrative of ,christ's trial was read3 the bishop addressed the people and dismissed them with an exhortation to return about seven o'clock1 for the adoration of the ,holy ,cross4 ,whereupon1 the people proceeded to ,mount ,sion to pray at the column of the flagellation1 and then returned to their homes4 ,at seven o'clock1 the bishop took his seat on his throne in the chapel of the ,holy ,cross4 ,before him was placed a table covered with a white linen cloth1 round which the deacons took up their position4 ,then the silver shrine containing the wood of the ,holy ,cross was brought in4 ,it was opened and the ,holy ,cross itself1 along with the inscription 7titulus7 laid upon the table4 ,the faithful and catechumens approached1 knelt1 kissed the ,cross1 and touched it with their forehead and eyes1 but not with their hands4 ,in this way1 they passed by1 one by one1 while the deacons kept watch4 ,then the deacons exhibited also to the people ,solomon's ring and the horn with which the ,jewish kings used to be anointed3 these also were kissed4 ,at the sixth hour1 noon1 the service proceeded in the following manner4 ,the people assembled in the open court between the chapel of the ,holy ,cross and the ,church of the ,anastasis2 the bishop took his seat on the throne1 and then lections from the ,scriptures were read continuously1 until the ninth hour4 ,these related to the passion1 and were taken from the ,old ,testament1 from the psalms and prophets1 as well as from the ,new ,testament4 ,at the ninth hour1 the passage from ,st ,john xix4 #cj1 which speaks of the death of ,jesus1 was read and the assembly was dismissed4 ,the service was then immediately resumed in the chief church 7the ,martyrium71 and continued until the reading of the passage 7,st ,john xix4 #ch71 describing the descent from the ,cross1 and then again a prayer was recited and the blessing of the catechumens took place4 ,with this1 the service for the day concluded and the people were dismissed4 ,the younger clerics1 however1 remained throughout the night watching in the church4 ,with regard to the liturgy for ,good ,friday1 the pilgrim found that the ceremonies she saw in ,jerusalem differed not at all from what she was familiar with in her own country4 ,she only observes that the baptised children were conducted by the bishop first to the ,church of the ,resurrection and then to the principal church 7the ,martyrium74#abh ,this is the earliest complete description of the ceremonies of ,holy ,week which we possess4 ,we now pass to the usages of a later date4 ,,palm ,,sunday ,the ,sunday next before ,easter is commonly called ,palm ,sunday 7,dominica in ramis palmarum1 ,gr4 74 ,at an earlier date it was also called ,dominica competentium1 because on it catechumens requested baptism4 ,in some sacramentaries it is called in capitilavio1#abi from the washing and shaving of the head in preparation for baptism4 ,among the characteristic ceremonies of this day1 is the procession1 at which branches of palm1 or of some other similar tree1 are carried4 ,in the ,middle ,ages1 this was fairly common2 not so1 however1 the blessing of the palms4#acj ,in the ,roman ritual1 this blessing is performed with much ceremony4 ,it resembles in form the ordo miss1 consisting of an introit1 collect1 epistle1 gospel1 another prayer and a preface1 followed by the actual blessing comprising five more prayers1 sprinkling with holy water and incensation4 ,upon this1 the procession starts1 which passes out of the church1 the doors of which are then closed4 ,they are reopened when the deacon has knocked with the staff of the processional cross1 and the procession enters1 recalling the entry of our ,lord through the gates of ,jerusalem4 ,in the ,mass which follows1 the ,passion according to ,st ,matthew is read or sung4 ,in the oldest ,roman sacramentaries1 however1 nothing is found relating to the blessing and procession of palms1 but the ritual for them is minutely described in the ,ordos1 xii4 c4 #i 7of ,cencio ,savelli71 and xv4 c4 #ec et seq4 ,these clearly belong to the ,middle ,ages4 ,the first trace of the practice of holding palm-branches during divine service1 as far as the rituals of the ,roman ,church are concerned1 is found in the later recension of the ,gregorian sacramentary used in ,gaul in the ninth and tenth centuries4 ,among the prayers for the day is found one for the blessing1 not of the palms1 but of those who carried them4 ,in the ,gelasian and ,gregorian sacramentaries1 the ,sunday is at any rate called ,dominica in ,palmas1 but only in the title4 ,it seems as if people were satisfied at first with holding palms during the ,mass1 and that the palm procession only took shape later4 ,in the ,gotho-,gallican missal1 the ,sunday has no special name and no mention is made of palms4 ,on the other hand1 the name appears in the lectionaries of ,silos and ,luxeuil4 ,everything points to the blessing of the palms1 and1 probably1 also the procession1 having become customary in the second half of the ninth century4#aca ,isidore of ,seville#acb is familiar with the name dies palmarum1 but not with the procession4 ,amalarius1#acc on the contrary1 mentions the custom of carrying palm branches through the church and of shouting ,hosanna4 ,there was1 however1 a rite1 universally observed on ,palm ,sunday1 which had reference to the administration of baptism4 ,as is well known1 the catechumens in primitive times were instructed in ,christian doctrine during ,lent1 and even for a longer period4 ,the instruction of catechumens and the solemn administration of baptism took place only once a year4 ,the former began eight weeks before ,easter1 and ended with the baptism which was administered on ,easter ,eve4 ,the concluding part of this course of instruction was composed of the so-called mystagogical instructions treating of the sacrifice of the ,mass1 and the three sacraments of baptism1 confirmation1 and the ,holy ,eucharist4 ,the words of the ,creed1 so the disciplina arcani enjoined1 were the last1 not the first thing to be imparted4 ,the catechumens learnt the ,creed for the first time on ,palm ,sunday4 ,this was the custom in ,spain1#acd ,gaul1#ace ,milan1#acf probably also in ,rome4 ,there seems1 however1 to have been divergences as to the choice of the day1 for it was necessary1 at any rate in ,gaul1 to enjoin uniformity1 since the ,synod of ,agde 7#ejf7 prescribes in its thirteenth canon3 ,in every diocese1 the ,creed shall be imparted in church to the catechumens on one and the same day1 i4e4 eight days before ,easter ,sunday4 ,this ceremony was called the traditio symboli4 ,the manner in which this was done is fully described in the ,gelasian sacramentary1 although at that date the catechumenate1 strictly speaking1 no longer existed4 ,after some introductory remarks from the priest1 an acolyte rehearsed the ,creed to the candidates for baptism1 who were exhorted to impress it on their minds and hearts4#acg ,the rite1 at all events1 was the same as in earlier times4 ,in the ,gregorian sacramentary these practices are already omitted4 ,a similar practice was followed with regard to the ,our ,father4 ,it was first taught verbatim to the baptised after their baptism4#ach ,this ceremony formed the chief characteristic of the ,sunday next before ,easter1 in service-books in which the name ,palm ,sunday was as yet unknown4 ,accordingly1 in the ,gallican missal the ,mass for the day is called1 ,missa in ,traditio ,symboli4 ,during the ,middle ,ages1 in various places1 and especially in ,germany1 ,christ's entry into ,jerusalem was represented in a somewhat nave manner by carrying round in the procession a wooden figure representing the ,saviour seated on an ass4 ,afterwards it was brought into the ,church and placed in a conspicuous position4 ,while suitable hymns were being sung1 the clergy and people venerated it on their knees1 and there it remained for the rest of the day4 ,figures of the so-called 8,palmesel0 are still numerous in museums1 as1 for example1 at ,basel1 ,zurich1 ,munich1 ,nrnberg1 etc4 ,,maundy ,,thursday ,the fifth day of ,holy ,week1 the day on which ,christ partook of the last ,passover with ,his disciples and instituted the memorial of ,his ,passion1 is generally called ,cna ,domini in service-books4 ,the ,greeks1 however1 call it merely 1 the ,great and ,holy ,thursday4 ,in the ,calendar of ,polemius ,silvius is found1 under the #bdth ,march1 the remarkable note ,natalis ,calicis4 ,this is owing to the fact that at that period the #beth ,march was regarded as the day of ,christ's death1 and the #bgth as the day of ,his resurrection4 ,the day of the institution of the ,holy ,eucharist and of the ,sacrifice of the ,mass was not passed over in even such an imperfect list of the ,church's festivals as that contained in this ,calendar4 ,the day had something of a festival character belonging to itself4 ,indeed1 among the ,copts it appears as a regular festival4 ,the name ,natalis ,calicis seems to have been common in southern and western ,gaul1 for it is found in ,avitus of ,vienne1 and in ,eligius of ,noyon1 in the sixth and seventh centuries4 ,the same writers mark the day as a festival1 sollemnitas1 on which those who had been put to public penance were everywhere received back into the ,church1 and on which the ,chrism was consecrated4#aci ,the most unlikely of the many attempts to explain the ,german name for the day is that which connects it with ,st ,luke xxiii4 #ca1 and makes the name1 ,green ,thursday1 signify that the withered branches1 sinners1 by their reception again into the bosom of the ,church once more grow green4#adj ,apart from the fact that this interpretation is far-fetched1 it savours too much of the study to have ever given rise to the name among the common people4 ,the fact is that red vestments were worn at the reception of the penitents on ,maundy ,thursday1 but green vestments at the ,mass1 and this gave rise to the name4#ada ,the older service-books1 however1 drawn up before liturgical colours had been introduced and their use had become regulated1 do not specify the colour for the vestments1 but content themselves with prescribing the use of festal vestments 7vestes sollemniores7 in general4 ,later on1 the ,roman custom of wearing white vestments on this day became general4#adb ,it was only to be expected that the ,church should keep with special solemnity the day on which ,christ had celebrated the last passover with ,his apostles1 and had instituted the mystery of ,his ,body and ,blood4 ,in fact1 ,holy ,saturday alone of the days of ,holy ,week can vie with it in this respect4 ,it frequently ranks as a ,church festival1 and is expressly called a sollemnitas4#adc ,the ritual directions for ,maundy ,thursday1 of which we possess a considerable number dating from the ,middle ,ages1 naturally begin with the ,psalmody4 ,this began at midnight1 and its distinguishing feature was1 that the lights lit at its commencement did not remain burning1 but were extinguished1 one at a time1 after each psalm1 until1 at the concluding prayers1 the church was in total darkness4 ,the number of candles varied in different places1 between fifteen1 twenty-four1 thirty1 and thirty-four4#add ,such was the 8dark mattins10 tenebr4 ,the second characteristic ceremony of the day was the reconciliation of the penitents4 ,these had to remain prostrate on the ground while the ,miserere and other prayers were recited over them and their absolution pronounced4 ,on this occasion1 as we have remarked above1 red vestments were worn4 ,the reconciled penitents were admitted to communion with the rest of the congregation at the ,mass which followed4 ,this ,mass was of a festal character1 and1 in many places1 in primitive times1 two ,masses were celebrated1 one at the usual hour in the morning1 and the other towards evening at the time of vespers4 ,in other places1 on the contrary1 there was only one ,mass1 at which all the faithful communicated4#ade ,these different customs in course of time became a cause of astonishment and offence1 and so ,bishop ,januarius enquired of ,st ,augustine what ought to be done4 ,the reply was1 that each ought to follow the custom of his own diocese4 ,in ,rome also1 at the period when the ,gelasian sacramentary was in use1 two ,masses were still celebrated1 for the sacramentary gives a ,missa ad ,vesperum4#adf ,the same authority notices only the reconciliation of penitents and the consecration of the ,holy ,oils among the other ceremonies performed on ,maundy ,thursday4 ,the ,gregorian sacramentary gives only the latter1 as also does ,ordo ,i41 the earliest of the sixteen ancient ,roman ordos4#adg ,in liturgical writings relating to our subject which belong to the ,middle ,ages1 especially in the pseudo-,alcuin1 the consecration of the ,holy ,oils is given at considerable length4#adh ,st ,cyprian had already spoken of the consecration of oil required for ritual purposes without saying on what day it took place4#adi ,at the conclusion of the ,mass1 the altar was washed by the bishop or officiating priest1 and1 in the afternoon1 the washing of the feet was performed1 at which the ,superior washed the feet of his subjects1 or the bishop the feet of twelve old men representing the twelve apostles4 ,in the ,middle ,ages1 the usual name for this ceremony was ,mandatum4#aej ,the washing of the altar and the consecration of the ,chrism is spoken of by ,isidore of ,seville4#aea ,in the later ,middle ,ages1 to these ceremonies was added the reading of the ,bull in ,cna ,domini1 containing a list of errors condemned by the ,church under pain of excommunication4 ,the reading of this ,bull continued from the fourteenth to the end of the eighteenth century4 ,finally1 in some countries1 the public ceremonial recitation of the ,creed by the catechumens 7redditio symboli7 was prescribed for ,maundy ,thursday1 as by the forty-sixth canon of the ,synod of ,laodicea1 and by the sixty-eighth ,trullan canon4 ,this1 however1 in ,rome1 was done on ,holy ,saturday by each person in turn from some conspicuous place in the church4#aeb ,,good ,,friday ,the day of our ,lord's ,passion was universally regarded as a day of mourning--8dies amaritudinis10 ,st ,ambrose calls it1 8on which we fast40#aec ,a fast day1 on liturgical principles1 can never be a festival1 though1 vice vers1 a festival can fall on a fixed day of fasting or abstinence1 as1 for example1 the ,annunciation4 ,when1 at an early date1 the ,roman emperor made a law forbidding the ,courts to sit on ,good ,friday1 this did not make it a festival4 ,on the contrary1 the ,church ,order of the period of ,constantine expressly declares that 8both it and ,holy ,saturday are days of sorrow1 and not feasts40#aed ,accordingly1 there was enjoined upon all whose health enabled them to observe it1 an unbroken fast lasting over the two days1 directly based upon ,st ,mark ii4 #bj4 ,for1 as the eighth canon of the fourth ,synod of ,toledo says1 8,the whole ,church is wont to spend ,good ,friday in fasting and sorrow1 on account of our ,lord's ,passion40 ,there is scarcely any other point on which such liturgical agreement exists in all lands and in all periods of ,christian antiquity as on this4 ,the above-named ,synod mentions with reprobation a mistaken expression of grief1 i4e4 in many places the churches were shut up for the whole day1 and no services1 neither divine office nor sermon1 were held 7seventh canon74 ,the ,synod does not blame the omission of ,mass1 for this was universal4 ,this sentiment of sorrow was outwardly manifested1 after the introduction of liturgical colours1 by the fact that on ,good ,friday1 black vestments were worn4#aee ,in the ,middle ,ages1 discussion arose over the question why the days of the saints' deaths were kept as festivals1 but ,good ,friday as a day of mourning4 ,the monk ,helperich1 who lived at ,st ,gall at the end of the ninth century1 replied2 ,christ1 unlike the saints1 attained to no higher degree of glory through ,his death4 ,he died not for ,his own sake but for us4 ,the ,jews1 ,his enemies1 rejoiced over ,his death1 but the apostles bewailed and lamented4#aef ,it may be observed here that in ,wrtemburg1 ,mecklenburg1 ,saxony1 ,reuss 4 ,l41 ,altenburg1 and ,lippe1 ,good ,friday is one of the days of penitence and prayer1 but1 on the other hand1 wherever ,calvinism is in the ascendent1 the dogmatic significant of the day1 as the day of our redemption has been partially changed4 ,there it ranks as a ,church festival1 and in other respects is given up to excursions and entertainments1 just as if someone would pass the day of his father's death in rejoicings1 because a rich inheritance had fallen to him4 ,the ,good ,friday services began at night with mattins1 at which the lights were extinguished in the same manner as on the previous day4 ,in addition1 the low tone in which the devotions were pitched1 and the omission of the ,gloria ,patri at the end of the psalms1 gave outward expression to the sentiment of sorrow4 ,the liturgy proper to ,good ,friday1 according to the rite now in use1 begins with the prostration 7humi prostratio7 of the celebrant on the steps of the altar4 ,then1 without their title being given out1 follow lections from the prophets1 in which the death of the ,messias and its virtue were foretold4 ,these sufferings themselves are described in the words of the ,passion according to ,st ,john1 which are said or sung immediately afterwards4 ,then follow the general intercessions1 at the conclusion of which1 the ,host1 consecrated on the previous day1 is brought to the altar from the place where it has been reserved4 ,the paternoster is then sung followed by the elevation of the ,host and the communion of the celebrant4 ,this missa prsanctificatorum is nothing more than an elaborate rite of communion4 ,it is preceded by the ,adoratio ,crucis1 and followed by the laying of the ,cross in the sepulchre1 which dates from about the tenth century4 ,at an earlier period1 the ceremonies were simpler1 and even restricted to psalmody1 for ,innocent ,i41 says1#aeg that in his time1 generally speaking1 ,mass was not celebrated on ,good ,friday and ,holy ,saturday4 ,this is still the custom among the ,greeks and ,russians4 ,their ,good ,friday service consists of the singing of psalms and the veneration of a representation of our ,lord on the ,cross1 similar to our adoratio crucis4 ,at the evening service1 that is1 a painted1 not carved1 representation of the dead ,christ is brought in and venerated4#aeh ,these expressions must be taken quite literally1 in the sense that on ,good ,friday not even the missa prsanctificatorum was celebrated1 nor the now usual ,mass on the morning of ,holy ,saturday4 ,for the ,gelasian sacramentary gives no ,mass for either of these days but only the various prayers1 so too the old ,gallic missal1#aei and the same must be understood when we hear of the ,churches in parts of ,spain not being opened on ,good ,friday4 ,sermons1 however1 were preached on ,good ,friday1 for we possess several of ,leo ,i41 and ,gregory the ,great preached on this day4 ,it is difficult to say what was the custom as to ,holy ,communion4 ,in ,france1 the people seem to have communicated1 but not in ,rome or in ,germany2 at least ,rabanus ,maurus is silent on the point4#afj ,according to the evidence afforded by the ancient service-books1 it may be conjectured that the adoption of the missa prsanctificatorum1 as well as the striking insertion of the ,greek passages in the ,reproaches1 is due to ,greek influence4 ,that alterations were made at a considerably later date in these parts of the rite will be noticed elsewhere4 ,with regard to the service-books of the ,roman ,church in particular1 we find a rubric in the ,gelasian sacramentary1 directing that the ,holy ,cross be placed on the altar1 and then that the priests and attendant clerics take their position at the altar in silence and begin the solemn intercessions for the whole ,church1 for all estates of men1 etc42 the intercessions being prefaced by the summons to kneel 7flectamus genua74 ,the genuflection seems at that time to have been made also before the prayer for the ,jews1 for the rubric directs the deacon to proceed 8ut supra40#afa ,the prayers are the well-known ,good ,friday prayers4 ,there is no mention at this point of the ,adoratio ,crucis1 but at the conclusion of the intercessions1 the sacred ,species1 in both kinds1 which had been consecrated the previous day were brought from the sacrarium by the deacons and placed on the altar4 ,the priest consumed them1 having first adored and kissed the ,cross4 ,whereupon all present adored the ,cross and communicated4 ,it must not be forgotten1 in this connection1 that the ,gelasian sacramentary does not represent the ,roman rite in its purity1 but embellished with numerous ,gallican additions1 which probably owe their origin to ,alcuin or his contemporaries4 ,the same is true of the edition of the ,gregorian sacramentary employed in ,france4 ,in this last we find the general intercessions recurring twice in ,holy ,week1 on ,wednesday and again on ,good ,friday1#afb but they are not placed at the beginning of the liturgy1 as they are in the ,gelasian sacramentary4 ,after the bishop has taken his seat1 the tract1 ,domine audivi1 a lection from the ,scriptures1 and then another tract followed in succession4 ,the ,passion according to ,st ,john came next1 and then the prayers in question4 ,at their conclusion the altar was stripped4 ,the solemn adoration of the ,cross before the altar by clergy and people took place at the time of vespers1 and1 during it1 the antiphon1 ,ecce lignum crucis1 was sung4 ,the missa prsanctificatorum proceeded in essentially the same manner as at present1 except that the elevation is not expressly mentioned4 ,the altar remained bare from the afternoon of ,maundy ,thursday until ,good ,friday morning4 ,the ,gregorian sacramentary in its original form knew nothing of these rites4 ,it proscribed nothing more for ,good ,friday than the nine prayers still in use and a blessing of the catechumens4 ,a full description of the whole ritual for ,holy ,week is to be found in the first of the ancient ,roman ,ordos edited by ,mabillon1 which gives both the psalmody and the special ceremonies4 ,mabillon attributes this ordo to the ninth century4#afc ,according to it1 the psalmody began at midnight4 ,as on the previous day1 the candles were gradually extinguished1 and the sad character of the service was indicated by the low tone taken for the prayers and by the omission of the ,gloria ,patri4 ,the consecrated ,host was brought back from the place where it had been reserved the day before1 and the missa prsanctificatorum commenced4 ,this consisted of preface1 ,our ,father1 the prayer ,libera me1 the pax1 and communion of the people4 ,this last is omitted from the existing ,roman rite4 ,the adoration of the ,cross preceded the ,mass1 as at present4 ,in monasteries a procession took place within the cloister4 ,the ceremonies of the ,mass here described agree in all essential points with the ,frankish edition of the ,gregorian sacramentary1 as1 for instance1 in the recitation of the orationes sollemnes on both ,wednesday and ,good ,friday4 ,thus the earlier liturgical services for ,good ,friday were replaced in the ninth century by an elaborate ritual1 which agrees in all important respects with that in use at the present day4#afd ,,holy ,,saturday ,this too is a day of mourning1 as appears also from the fact that1 in the ,eastern ,church1 it is numbered among the fast days1 although originally in the ,east no ,saturday was kept as a fast4 ,but the sadness of the day is already modified by the approach of the ,resurrection1 and the ,alleluia1 which has not been heard since ,septuagesima1 is sung again at the ,mass4#afe ,the solemnity begins1 as on the preceding days1 with the night office1 at which the lights are again extinguished4 ,this custom is very ancient1 but the use of the triangle with the lumen ,christi is of later introduction4#aff ,medival writers begin their description of the other ceremonies with the blessing of the fire1 which1 even then1 was performed early in the morning4 ,concerning the origin of this rite1 it has been held that it took place not only on ,holy ,saturday1 but every evening at ,vespers4#afg ,still the evidence for this is not sufficiently strong1 and1 on the other hand1 this rite harmonises in an especial way with ,holy ,saturday as the appointed date for the administration of baptism1 for which a favourite name was illumination 7illuminatio1 74 ,the name illuminandi was common also for those about to be baptised4 ,to the same association of ideas1 the ,paschal candle certainly owes its origin4 ,it is not yet clear where we are to look for the origin of this custom4 ,in ,spain1 there is evidence to show that the blessing of a candle or lamp 7lucerna7 on ,easter night was common4 ,the fourth synod of ,toledo 7#fcc71 in its ninth canon1 recommends the adoption of this practice to the churches of ,galicia4 ,the ,paschal candle is a symbol of ,christ1 and is blessed through the chanting of the prconium paschale or ,exsultet1 a grand song of triumph1 said to have been composed by ,st ,augustine4 ,this candle1 placed in its own candlestick near the altar1 is lit at ,high ,mass throughout ,eastertide4 ,two prefaces for its blessing are found in the writings of ,bishop ,ennodius of ,pavia 7 #eba71 and medival liturgical writers generally attribute the blessing of the ,paschal candle to ,pope ,zosimus4#afh ,at an earlier period1 the special ceremonies of ,holy ,saturday commenced in the afternoon1 the forenoon being devoted to decorating the church and preparing for the festival4#afi ,these ceremonies are1 the blessing of the ,paschal candle1 the lections from the ,old ,testament1 and the blessing of the baptismal font1 all of which are only preparatory to the solemn administration of baptism4 ,as has been said1 these ceremonies only commenced towards evening and continued into the night1 which was observed as a vigil 7pervigilium paschale74 ,when they were concluded1 the neophytes were baptised1 and then1 also in the night1 followed the ,mass of the day4 ,to this the newly baptised1 along with the people and clergy1 proceeded in a solemn procession from the baptistery1 when there was one1 to the principal church4 ,the ,emperor ,constantine allowed the streets and squares of the capital to be illuminated on this night4 ,he himself as a catechumen passed the night in prayer in his private chapel1 and hallowed the ,easter festival by the bestowal of rich alms4 ,the ,mass is entitled in the service-books1 in vigilia pasch4 ,since it came after midnight1 the ,alleluia could be sung at it4 ,this arrangement as regards the time of the ,mass still held good in the eleventh century1 for ,rupert of ,deutz 7,de div4 ,off41 #g1 #aa7 still speaks of it as being the established practice1 and only later on were the above-mentioned ceremonies and the ,mass transferred to the afternoon of ,saturday1 the ,alleluia thus coming before its time4 ,upon this followed the psalmody of ,easter1 which had to be made as short as possible on account of the length of these ceremonies4 ,sermons also were usually short at ,easter1 for the same reason4#agj ,in the early centuries1 the ,roman rite was much simpler4 ,the festival commenced with the recitation of the creed by the candidates for baptism and a prayer by the ,pope over them4 ,then followed the other preparations for baptism1 the renunciations1 four lessons from the ,old ,testament1 the singing of ,psalm xli41 two prayers1 the blessing of the baptismal water1 the baptism itself1 and the confirmation of the baptised4 ,the ,mass concluded the function4#aga ,we must now see what special features the other liturgical documents contained4 ,in the missale ,gallicanum1#agb we find1 after the prayers for each of the hours1 the ,exsultet1 and the blessing of the ,paschal candle1 then the general intercessions for all estates of ,christian men1 concluding with intercessions for the neophytes and competentes4 ,upon this follows the baptismal rite 7opus ad baptizandum71 viz41 the exorcisms1 the blessing of the baptismal water1 the washing of the feet1 and the baptism itself4 ,then come the prayers for the ,mass4 ,the rite in the ,missale ,gothico-,gallicanum is exactly the same4#agc ,the ,gelasian sacramentary prescribes the following rite for ,holy ,saturday3 ,early in the morning1 the exorcisms shall be made over the catechumens1 and1 after they have made their solemn renunciations1 they shall repeat the creed 7redditio symboli74 ,about the eighth hour1 the clergy shall assemble in the sacrarium1 commence the litanies there1 and proceed to the altar2 at the ,agnus ,dei1 the ,paschal candle is to be lighted and blessed1 but without the chanting of the ,exsultet4 ,then the lections from the ,old ,testament are read1 each with a prayer1 and after them takes place the blessing of the font and the baptism of the neophytes4 ,according to the edition of the ,gregorian sacramentary used in ,france1 the clergy and people assemble in the church about the eighth hour1 i4e4 about #b ,p4,m41 according to present reckoning4 ,two candles were then lit1 which were held by notaries1 one on the right1 the other on the left of the altar2 while a lector from the pulpit read the ,old ,testament lections1 each of which concluded with a prayer4 ,thereupon the clergy and the bishop proceeded in procession1 the notaries with the candles leading the way1 to the baptistery1 where the baptismal water was blessed4 ,after the blessing of the water1 which was the same as that now in use1 the baptism followed1 at which it is to be observed a distinction is made between children and those who are grown up4 ,the former were confirmed also immediately after baptism1 the ritual and significance of confirmation being here clearly shown4#agd ,after the baptism1 the litanies are sung in the church by singers1 who then intoned the ,gloria in ,excelsis4 ,the ,mass of the day brought the function to a close4 ,just as the ,church marked the anniversary of the dedication of a church and of ordination by a special festival1 so was the anniversary of their baptism a day of joy and thanksgiving for the baptised4 ,it was also a day for renewing their baptismal vows1 and for serious self-examination4 ,the ,church provided for this inasmuch as she was accustomed to celebrate this anniversary1 and appointed a special ,mass for it4 ,it was called the pascha annotina4#age ,a festival of this nature had a raison d'tre only so long as it was customary to baptise people when they were grown up4 ,when it became general to baptise little children immediately after their birth1 this festival fell out of use4 ,the pascha annotina1 however1 appears in the ,homilarium compiled by ,paul the ,deacon by command of ,charlemagne1 about #ghe-ij1 and in the ,sacramentary of ,essen1 composed between #hej and #hgd4 ,,easter ,,and ,,the ,,easter ,,octave ,if one wishes to form a correct idea of the festival of ,easter1 one must always bear in mind its close connection with the solemn administration of baptism4 ,the preliminary ceremonies began on ,saturday afternoon and lasted throughout the night4 ,when the number to be baptised was very large1 the administration of baptism and the ,easter festival could be combined4 ,this connection was lost at only quite a late date1 in days when all remembrance of the grounds for it had died out1 and people had no longer any idea of the catechumenate4 ,the chief and most striking ceremonies were then transferred to the forenoon1 and it is much to be regretted that1 in those centuries1 no creative force was forthcoming to form something in keeping with the altered conditions of the time4 ,owing to the alteration in the hour1 many of the ceremonies are rendered meaningless4 ,the interval thus produced was occupied by the festival commemoration of the ,resurrection1 and by a great procession4 ,the latter can easily be traced back to the solemn procession of the catechumens and clergy from the baptistery to the cathedral1 which took place in primitive times after baptism4 ,it was probably ignorance of this custom which led later writers to trace the origin of this procession to the words of ,christ to ,his disciples3 8,i will go before you into ,galilee0 7,st ,matt4 xxvi4 #cb2 xxviii4 #af71agf directing them to go to ,galilee after ,his resurrection4 ,the ,easter ceremonies varied in different countries and in different dioceses4 ,the earliest mention of them appears in the ,ordo ,romanus belonging to the thirteenth century which goes by the name of ,cardinal ,james ,cajetan4#agg ,it would lead us too far from our subject to describe them and the other customs formerly observed on ,easter ,day2 besides1 such special points of ritual are better dealt with in connection with the liturgy itself4 ,we shall here only mention the blessing of food1 especially those kinds of food which1 after having been forbidden in ,lent1 again become lawful1 such as flesh meat in particular1 eggs1 cheese1 butter1 and other things as well4 ,the original object of this blessing of food was plainly to check the tendency to over-indulgence which might assert itself after a prolonged period of self-denial4#agh ,we must now return to the account of the ,gallic pilgrim4 ,she speaks of processions to the different churches and to the ,mount of ,olives as having taken place in ,jerusalem not only on ,easter ,day1 but on the other days of the octave as well4 ,she finds no other points to notice in which the customs at ,jerusalem differed from those observed at her own home4 ,on the ,saturday and ,sunday after ,easter1 the narrative of ,st ,thomas's unbelief formed the ,gospel1 as at the present day4#agi ,with regard to the ,easter octave1 the two first days rank as festivals of the first class4 ,on ,monday1 the supper at ,emmaus is commemorated1 the ,gospel being ,st ,luke xxiv4 #ac-ce2 on ,tuesday1 the appearance of our ,lord and ,his apostles1 narrated in ,st ,luke xxiv4 #cf-dg2 on ,wednesday1 ,his appearance by the ,sea of ,tiberias to ,peter and the others1 as they were fishing1 ,st ,john xxi4 #a-ad2 on ,thursday1 ,his appearance in the garden to ,mary ,magdalen1 ,st ,john xx4 #aa-ah2 on ,friday1 ,his appearance on the mountain in ,galilee1 ,st ,matt4 xxviii4 #af-bj2 on ,saturday1 the ,gospel contains the account of the first appearance of ,jesus to ,mary ,magdalen immediately after ,his resurrection1 ,st ,john xx4 #a-i4 ,the following ,sunday forms the conclusion of the ,easter octave1 and1 accordingly1 was formerly called simply octava pasch1 or pascha clausum1 later it was called ,white ,sunday1 dominica in albis1 scil4 deponendis1 because the neophytes wore their white baptismal garments until this day4 ,when ,easter ceased to be the day for baptisms1 it was appointed1 as being in harmony with ,white ,sunday1 that children should receive their first communion1 and renew their baptismal vows4 ,rabanus ,maurus#ahj further observes that in his time confirmation was given on ,white ,sunday4 ,the prayers during the ,easter octave contain references to the two great sources of festal gladness1 the resurrection of our ,lord and the increase in the number of the faithful4 ,the prayers for the third1 fifth1 and sixth ferias are specially concerned with the latter1 while the ,gospels throughout are occupied with the appearances of our ,lord after ,his resurrection to ,his disciples4 ,the ,epistles1 however1 are either for the most part taken from the ,acts1 or describe that spiritual renewal of mankind which follows upon the work of redemption4 ,the prayers for the whole octave1 with the exception of two on ,monday1 are the same at the present day as those in the ,gregorian sacramentary4#aha ,for the following ,sundays1 until ,whitsunday1 they only occasionally agree with the prayers of this sacramentary1 being taken bodily1 with two unimportant exceptions1 from the ,gelasian4 ,the ,sundays lead up to the fulfilment of ,christ's redemptive work and ,his return to the ,father4 ,the ,gospels from the third to the fifth are accordingly taken from the sixteenth chapter of ,st ,john4 ,right in the middle of the period anciently called quinquagesima1 that is to say on the twenty-fifth day after ,easter1 or1 in other words1 on the ,wednesday of the fourth week after ,easter1 the event recorded in ,st ,john vii4 #a was formerly commemorated in certain churches4 ,in the midst of the feast of ,tabernacles1 ,christ went up into the ,temple and taught 7,st ,john vii4 #ad74 ,on the last day of the feast1 ,he stood in the ,temple and cried1 referring to the usual libation of the ,jews on this day1#ahb 8,if any man thirst1 let him come to ,me and drink0 7v4 #cg74 ,on this day1 in the ,eastern ,churches1 the rite of blessing the waters still takes place1 which is not to be confused with that which is performed on the #fth ,january1 in honour of the baptism of ,jesus in ,jordan 7missa aqu74 ,this commemoration is called by the ,greeks 1 festum medi pentecostes4 ,the name1 as we have already observed1 belongs to the oldest ecclesiastical terminology1 according to which ,pentecost meant not ,whitsunday but the whole period from ,easter to ,whitsunday4#ahc #f4 ,the ,preparation for ,easter--,quadragesima and the ,fast ,the chief festivals are usually preceded by a time of preparation1 consisting in many cases of only a single day1 the vigil1 but the preparation for ,easter extends over nine weeks1 and is composed of two parts1 ,lent1 the more immediate preparation1 and the three preceding ,sundays1 as a more distant and merely liturgical preparation4 ,in ,lent1 it is the fast which plays the chief part1 and presents itself as the essential feature of the whole time of preparation4 ,from it1 also1 the other developments take their rise4#ahd ,there are indications that1 in the earliest times1 ,christians fasted on all ,wednesdays and ,fridays throughout the year4 ,this pious custom seems to have been so generally observed that1 without having been enjoined by any formal enactment1 it had1 so to speak1 the force of law4 ,it is mentioned in the ,didach1 in ,hermas1 and by ,tertullian4#ahe ,the latter calls these fasts 8station-fasts10 and mentions that the fast lasted until #c ,p4,m4 ,the custom had possibly been adopted from the ,jews1 for the ,pharisees and ,jewish ascetics in the time of ,christ were wont to fast twice a week1 on ,monday and ,thursday4#ahf ,with regard to the ,east1 ,clement of ,alexandria mentions#ahg ,wednesday and ,friday as fast days1 and1 which is especially remarkable1 these days were also so observed in the period after ,constantine1 at least for a great part of the year4 ,the ,didascalia enjoins that these days be kept as fasts in the time after ,whitsunday4 ,the preceding season1 the fifty days between ,easter and ,whitsunday1 was a season of unmixed gladness1 and so1 according to the ,didascalia1 in ,whitsun ,week1 these days were not fasts4 ,we are led to the conjecture that this custom fell out of use in proportion as fasting became otherwise regulated1 and the fast of forty days before ,easter became a general law4 ,that fasting should form an essential feature in the commemoration of ,passion-tide had already been indicated in our ,lord's words 7,st ,matt4 ix4 #ae73 8,can the children of the bridegroom mourn1 as long as the bridegroom is with them80 ,to which question ,he ,himself replied1 8,the days will come1 when the bridegroom shall be taken away from them1 and then shall they fast40 ,the days when the ,bridegroom was taken away were held from the first to be those in which ,he lay in the grave1 ,good ,friday and ,holy ,saturday4 ,in the earliest times1 these days were everywhere kept as fasts1 and were observed by all1 with exception of the quartodecimans1 as obligatory fasts of the strictest kind4#ahh ,this fact is supported by a remark of ,st ,irenus1 in an official letter addressed to ,pope ,victor 7#ahi-ii71 on the occasion of the second dispute about ,easter4 ,it is given1 for the most part1 by ,eusebius in his history of the ,church4#ahi ,this is the earliest evidence for the fast before ,easter4 ,it shows that the practice had not yet received a fixed and special form4 ,some1 for instance1 thought only one day ought to be kept as a fast1 ,good ,friday2 others fasted for two days1 ,good ,friday and ,holy ,saturday--the two days1 as ,tertullian says1 on which the ,bridegroom was taken away4 ,others again fasted for more than two days 7unfortunately1 it is not said for how many71 and others reckoned as their fast day1 forty consecutive hours4 ,that is to say1 they kept a continuous fast for forty hours night and day1 and regarded this as their fast day4#aij ,which these forty hours were is easy to say1 for our ,lord lay in the grave for about forty hours1 from the afternoon of ,good ,friday until ,easter morning1 or from ,good ,friday morning to the evening of ,saturday4 ,irenus and ,tertullian know nothing as yet of the fast of forty days1 although in their days it was the universal custom to fast1 and that very strictly1 on the two last days of ,holy ,week4 ,about the middle of the third century1 a week's fast was customary in many places--the entire ,holy ,week being fasted on water and bread and salt1 while on the last two days nothing whatever was eaten4 ,the ,didascalia describes the fast in the same way1 and also the ,apostolic ,constitutions 7#e1 #ae74 ,after this manner1 accordingly1 the fast was observed in ,syria1 and ,dionysius witnesses to the same practice in ,alexandria4#aia ,however the words1 8,the fast shall be broken when a ,sunday intervenes10#aib found on the well-known statue of ,hippolytus in ,rome1 show that already1 by the middle of the third century1 the fast extended over several weeks4 ,the fast here alluded to must have extended over fourteen days at least4 ,the disputed canons of ,hippolytus 7the twentieth and twenty-second7 receive some confirmation from this passage4 ,in the fourth century1 many witnesses to the fast of forty days are forthcoming1 both writers1 such as ,eusebius1 ,cyril of ,jerusalem1 ,ambrose1 etc41 as well as ecclesiastical enactments1 e4g41 the sixty-ninth of the ,apostolic ,canons4 ,the ,fifth canon of the ,first ,council of ,nica1 in particular1 mentions ,lent as an observance already established4 ,nevertheless it clearly was not as yet uniformly observed in all parts of the ,church1 as the ,festal ,letters of ,st ,athanasius bear witness4 ,these letters are in any case the most important evidence for the fast of forty days before ,easter4 ,the first of them1 for the year #cbi1 is satisfied with appointing 8a holy fast of six days0 from the ,monday to the ,saturday in ,holy ,week2#aic the second1 however1 for #ccj1 and all the following require a fast of forty days1 beginning on the ,monday of the sixth complete week before ,easter4#aid ,the ,festal ,letters give no direct explanation of how1 and for what reason1 the six days' fast was changed into a fast of forty days4 ,however1 the covering letter which ,athanasius sent along with his eleventh ,festal ,letter1 written from ,rome in #cci1 throws some light upon the process4 ,he writes1 namely1 to ,serapion1 first ,abbot and then ,bishop of ,thmuis1 that he may announce the fast of forty days to his brethren and impress upon them the necessity of the fast1 8lest1 when all the world fasts1 we only who live in ,egypt be derided for not fasting40 ,this warning is repeated with still greater emphasis3 ,serapion is to instruct those under him that they must fast forty days1#aie which seems to show that the custom of fasting for forty days was not yet in force in ,egypt1 though elsewhere it was universally observed1 and especially in ,rome4 ,at the conclusion of the nineteenth ,festal ,letter is found a sharp reproof of those who disregarded the fast4#aif ,this is the forty days' discipline 77 observed during the six weeks before ,easter according to ,eusebius4#aig ,the ,gallic pilgrim1 already so often quoted1 gives the following minute information concerning the manner in which the fasts were observed in ,jerusalem in the fourth century4 ,the preparatory period before ,easter lasted eight weeks1 not forty days1 as in ,gaul1 and all the days of the week1 ,saturday and ,sunday excepted1 were fasted4 ,holy ,saturday was an exception to this rule1 being kept as a fast4 ,thus there were in all forty-one fast days1 which were called in ,greek 2 in ,latin1 feri4 ,on ,wednesday in ,lent1 the ,psalmody was performed as on ,sunday1 and the bishop read the appointed ,gospel1 but the ,mass 7oblatio7 was offered only on ,saturday and ,sunday4 ,on certain days processions were also made to different churches which lasted until eleven o'clock4 ,the fare on fast days consisted of water and broth made with flour2 fruit and oil and bread were also eaten4 ,the catechumens also fasted on ,wednesdays and ,fridays4 ,among the faithful1 there were some who ate nothing from their repast on ,sunday until the following ,saturday1 i4e4 for five days1 and who all the year round took only one meal a day4 ,others abstained in ,lent from all food for two consecutive days1 but others fasted by taking nothing to eat all day until the evening4#aih ,this last recalls the practice described by ,irenus4 ,here one may observe that the custom of not fasting on the ,saturdays in ,lent existed also in ,milan in the time of ,st ,ambrose4#aii ,the fast must have commenced on the ,monday after ,sexagesima ,sunday1 since it had to extend over forty days4 ,with this agrees the directions given in the so-called ,apostolic ,constitutions 7#e1 #ac-bj74 ,in these1 the fast of ,holy ,week is called distinctively the fast of ,easter 7 71 and is distinguished from the fast of ,lent4#bjj ,from ,monday to ,friday in ,holy ,week1 the fast is to be kept on bread1 salt1 vegetables and water1 flesh meat and wine being forbidden4 ,on ,good ,friday and ,holy ,saturday1 the days when the ,bridegroom was taken away1 those who are able are to eat nothing whatever until early on ,easter ,sunday1 while the usual fast lasted until #c ,p4,m41 or sunset4#bja ,on ,saturday1 people are not to fast1 because it is the day on which the ,creation was complete1 with the exception of the ,saturday on which the ,lord lay in the earth4#bjb ,leo the ,great in his sermons teaches us the objects and significance of the fast before ,easter4 ,according to him1 ,lent was appointed in order to prepare souls for a fruitful commemoration of the mystery of ,easter4 ,it was to be a time for inner purification and sanctification2 a time1 first of all1 of penance for past sins1 and of breaking off sinful habits1 a time also for the exercise of all virtues1 especially almsgiving1 reconciliation1 and the laying aside of enmities4 ,it was in correspondence with the spirit of ,lent that the ,christian emperors pardoned criminals4#bjc ,fasting was to form only a part of this penance and preparation1 though the most essential part1 and ,leo declares it to be incumbent upon all1 not only the clergy1 but all the faithful as well4#bjd ,leo regarded this fast of forty days before ,easter as an apostolic institution4#bje ,when the duration of the fast became generally fixed at forty days1 a reason for this was not far to seek--the length of the fast of ,jesus4 ,from the beginning1 however1 a difference became apparent1 according as ,holy ,week was either included in ,lent or regarded as something distinct in itself4 ,the ante-,nicene practice afforded a precedent for this4 ,the latter practice is adopted in particular in the ,apostolic ,constitutions1 and prevailed in a great part of the ,east4 ,but in the ,east1 ,saturday was exempt from fasting1 and so the number of fast days was1 as a matter of fact1 not greater than in the ,west1 where the other practice obtained4 ,later1 it was expressly set forth that ,lent should be a quadragesima1 not a quinquagesima1 as by the first and fourth councils of ,orleans in the sixth century4#bjf ,in some quarters1 our informant unfortunately does not say where1 ,thursday was also exempted from fasting4#bjg ,originally1 it appears1 the fast of forty days1 quadragesima1 was taken to mean the days before ,easter as a whole1 ,sundays included4 ,this gave for a period of six weeks only thirty-six fasting days1 and1 where ,saturday was not kept as a fast day1 only thirty4 ,to rectify this1 the number of fast days was increased actually to forty1 with the result that in the ,west1 the beginning of ,lent 7caput jejunii7 was put back four days2 but in the ,east1 where only five days in each week were fasted1 it was put back further still4 ,in the ,west1 especially in ,rome1 this alteration1 by which the fast began on the ,wednesday before the sixth ,sunday before ,easter1 had not yet been accomplished by the time of ,gregory the ,great4 ,in the ,east1 too1 the tendency to make up the full number of fast days to forty was apparent also at an early date4 ,there1 owing to ,saturday not being a fast day1 the beginning of ,lent had to be thrown further back than in the ,west1 and ,lent began eight weeks before ,easter1 and since the ,saturdays1 ,holy ,saturday excepted1 were not fast days1 extended actually over forty-one days instead of forty4 ,abstinence from flesh meat began on the ,monday after the eighth ,sunday before ,easter1 corresponding to the ,latin dominica sexagesima1 which is called the ,sunday of ,abstinence from ,flesh ,meat 7 74 ,from the following ,sunday1 called the ,sunday for ,eating ,cheese 7 71 lacticinia are forbidden4 ,the following ,sundays are reckoned as merely the first to the fifth ,sundays in ,lent1 and only the first of them has the additional designation of ,orthodox ,sunday1 in commemoration of the settlement of the ,iconoclastic controversy4 ,later on1 the ,easterns attached great importance to the question whether ,saturday ought or ought not to be kept as a fast day4 ,as early1 indeed1 as the ,apostolic ,canons1 it is expressly forbidden to fast on ,saturday under threat of ecclesiastical penalties4#bjh ,at a later date this difference became one of the points of dispute between the ,greeks and ,latins4 ,the assertion of ,socrates#bji that in ,rome the fast lasted only three weeks is now regarded on all hands as erroneous1 all the more so as ,socrates adds--also incorrectly--8,saturdays and ,sundays excepted40 ,in ,rome1 ,saturday was always kept as a fast4 ,his statement cannot be accepted against the clear evidence of ,leo ,i4 concerning ,lent1 even although ,valesius and ,baillet wish to defend it4 ,that the fast of forty days was not originally observed in all parts of the ,church1 and only gradually came into force1 can probably be explained by the fact that there were already fast days enough4 ,there are1 for instance1 many indications that the custom of fasting on ,wednesdays and ,fridays all the year through--the period between ,easter and ,pentecost excepted--was fairly generally observed4 ,wednesday was kept as a fast1 because on that day our ,lord had been betrayed to the ,jews2 ,friday1 because it was the day of ,his ,passion4 ,at ,carthage1 where we find reliable evidence for the practice1 they were called the fasts of the stations4#baj ,even in the ,east1 the custom was apparently general4#baa ,the ,apostolic ,constitutions are acquainted with it2 the so-called ,apostolic ,canons prescribe it2#bab the ,canons of ,hippolytus#bac refer to the fast of the fourth and sixth feria as well as the fast of ,lent4 ,as these fasts are never mentioned in the literature of a later date1 and altogether disappeared from practice1 one is driven to the conclusion that1 as the ,lenten fast became more widely observed1 these others fell out of use4 ,however1 the weekly fast-days continued to be observed for a long time together with the ,lenten fast1 and1 among the ,greeks1 are observed even to the present day4#bad ,not only ,augustine mentions that1 at the end of the fourth century1 in ,rome1 ,wednesdays1 ,fridays1 and also ,saturdays were fasted1 but ,innocent ,i4 regarded it as a duty to fast on ,saturday all the year round1 and ,prudentius also alludes to it4#bae ,in the ,syrian ,church the three weekly fasts appear to have been obligatory on ,bishops and ,priests alone4#baf ,after the adoption of the fast of forty days1 attempts were made1 in the ,west1 to further regulate fasting1 but these were confined to certain districts and in course of time ceased4 ,for example1 ,bishop ,perpetuus of ,tours introduced a special practice into his diocese1 which lasted until on in the sixth century1 i4e4 from ,whitsunday to ,st ,john1 and also from #ast ,september to ,st ,martin1 two fast-days were observed in each week2 from then until ,christmas1 three2 from ,st ,hilary's ,day 7#adth ,january7 until the middle of ,february two again4 ,the second canon of the fourth council of ,orleans 7,a4,d4 #eda7 opposed the attempts of some bishops to extend the fast over fifty1 or even sixty days4 ,amalarius mentions other divergences from the ,roman custom1 such as keeping three ,lents in the year1 one before ,christmas1 the second before ,easter1 and the third before ,whitsunday1 and1 again1 fasting on the days before the ,ascension4#bag ,in ,germany1 too1 there were peculiarities in the discipline observed with regard to fasting during the eighth and ninth centuries4#bah ,the essence of fasting consists in abstinence from meat and drink during a specified time4 ,this in itself is not sufficient1 for fasting entails moreover that the food taken after the lapse of this time be of a plainer kind1 i4e4 abstinence from the better sorts of food and drink1 which is now called abstinence in the strict sense4 ,the prohibition of certain meats in the ,old ,testament must be regarded as of a disciplinary nature1 and not as a merely dietary regulation4 ,in ecclesiastical antiquity1 along with abstinence from the usual daily meals1 we find certain viands also forbidden--flesh and wine4 ,to this period belong the xerophagi spoken of by ,tertullian1#bai at which people abstained not only from flesh and wine but from liquid food and fruit as well4 ,these1 however1 seem to have gone beyond the abstinence then usual throughout the ,church4 ,the ,montanists held these xerophagi twice a year for fourteen days4#bbj ,among ,catholics also abstinence was pushed to great lengths4 ,the canons of ,hippolytus#bba prescribe for ,holy ,week only bread and salt4 ,the ,apostolic ,constitutions will only permit bread1 vegetables1 salt and water1 in ,lent1 flesh and wine being forbidden2 and1 on the last two days of ,holy ,week1 nothing whatsoever is to be eaten4#bbb ,the ascetics1 whose acquaintance the ,gallic pilgrim made in ,jerusalem1 never touched bread in ,lent1 but lived on flour and water4#bbc ,only a few could keep so strict a fast1 and generally speaking people were satisfied with abstaining from flesh and wine4 ,but this lasted throughout the entire ,lent1 and ,chrysostom#bbd tells us that in ,antioch no flesh was eaten during the whole of ,lent4 ,abstinence from milk and eggs 7the so-called lacticinia7 was also the general rule4 ,thus abstinence from flesh meat 7i4e4 abstinence in the strict sense7 was combined with the diminution of the quantity of food taken4 ,it was also voluntarily practised by itself1 without being accompanied by fasting 7jejunium a carne et sanguine71 by pious persons and ascetics1 and was prescribed as a duty on certain days in monasteries and other religious communities1 as1 for instance1 among the ,canons of ,chrodegang4 ,throughout the early ages1 abstinence was merely a pious custom4 ,it was not until a later date that it was enjoined by law1 as1 for instance1 by the fifty-sixth ,trullan ,canon1 the ,decree of ,nicholas ,i4 for the ,bulgarians1 the fourth and eighth councils of ,toledo1 the seventh canon of the council of ,quedlinburg 7#ajhe71 and the decretal of ,gratian4#bbe ,the custom of abstinence was then recognised and prescribed by ecclesiastical law for the whole of ,lent1 for all ,fridays and ,saturdays throughout the year1 for the ,ember ,day1 and a number of vigils4#bbf ,no authentic document of antiquity is forthcoming to show that abstinence by itself1 without an accompanying fast1 had been prescribed by the ,church4#bbg #g4 ,the ,season of ,preparation as an ,integral ,part of the ,church's ,year ,the division of this season of preparation into two parts1 with special names for the ,sundays1 does not appear in the sermons of ,augustine or ,leo the ,great4 ,but in the ancient ,gallic sacramentary--the missale ,gothico-,gallicanum--five ,masses1 entitled simply missa jejunii or in quadragesima1 are found assigned to the five ,sundays before ,palm ,sunday4 ,the names sexagesima and quinquagesima appear already in the canons of the fourth council of ,orleans 7#eda71 but1 as generally recognised titles for the ,sundays before ,easter1 they begin to appear in service-books dating from the eighth century and onwards4 ,the ,gregorian ,sacramentary is familiar with the names for the ,sundays from ,septuagesima to ,quinquagesima1 and then numbers five ,sundays in ,quadragesima until ,palm ,sunday4 ,in the ancient ,spanish ,mozarabic ,sacramentary1 the names ,septuagesima1 etc41 do not yet appear1 but the ,sundays after ,epiphany are numbered from one to eight1 although the entire number was not always required1 according as ,easter fell early or late4 ,after them follows the ,dominica ante diem ,cineris1 then the five ,sundays in ,lent1 and1 finally1 the ,dominica in ,ramis ,palmarum4 ,the recently published ,lectionary of ,silos1 belonging to the ancient rite of ,toledo and compiled about #fej1 represents a much simpler form of the ,church's year4 ,it enumerates neither the ,sundays after ,epiphany nor those after ,pentecost1 but merely those in ,lent1 and then is satisfied with twenty-four ,masses for the remaining ,sundays of the year4 ,a trace of the original length of ,lent--six weeks1 or forty-two days--exists still in the present missal1 inasmuch as the secreta for the ,first ,sunday in ,lent runs3 ,sacrificium quadragesimalis initii solemniter immolamus4#bbh ,sundays1 as we know1 were never kept as fasts1 and so the ,western ,church in reality kept only thirty-six fast days1 a proof that the word quadragesima originally merely denoted the number of days over which the period of preparation extended4 ,since1 however1 our ,lord had fasted forty days1 the ,church felt moved to keep to this number exactly1 and so added the four missing days to the beginning of ,lent4 ,this alternation was first accomplished at the end of the seventh or beginning of the eighth century1 and appears for the first time in the so-called ,gelasian sacramentary1#bbi while ,gregory ,i4#bcj himself still counted the days actually fasted as thirty-six4 ,the three preceding ,sundays were now included in the season of preparation and received the names of ,quinquagesima1 ,sexagesima1 and ,septuagesima4 ,the actual commencement of the fast fell on the ,wednesday before ,quadragesima1 which appears in the ,gregorian ,sacramentary with a ,mass of its own1 but without its present name of ,ash ,wednesday 7,feria ,,iv4 ,cinerum74 ,this name comes from the sprinkling of ashes4 ,sprinkling ashes upon the heads of penitents1 in token of sorrow1 formed part of the ancient ceremonies connected with ecclesiastical penance4 ,since public penance usually began and ended with ,lent1 this custom was associated with this particular day4 ,it soon became a general custom no longer restricted to penitents1 although the ,council of ,benevento 7#ajia7 prescribes it principally for clerics4 ,the ashes were prepared from the palms of the previous ,palm ,sunday4 ,at the present time they are blessed in addition4 ,it is to be observed further that ,lent is not devoted to consideration of ,christ's sufferings4 ,this occupies the mind during ,holy ,week4 ,the aim of ,lent is not to move the faithful to dwell upon the passion of ,christ1 but only to prepare them for keeping ,easter worthily through fasting1 penance1 and abstinence4 ,the liturgical prayers in ,lent contain no reference to the ,redeemer's sufferings1 but speak of fasting and mortification alone4 ,it is the same with the ,epistles and ,gospels4 ,on ,palm ,sunday for the first time1 our thoughts are directed to the ,passion in the collect for the day1 while in the prayers for the so-called ,passion ,sunday it is not mentioned4 ,those weeks of ,lent had an exceptional character in which1 in the sixth and following centuries1 the scrutinies took place1 i4e4 the services designed for the examination of candidates in preparation for baptism4 ,these began on the ,wednesday of the third week in ,lent1 and lasted until ,holy ,saturday4 ,originally seven1 they were reduced in course of time to three1 owing to the adoption of the ,gelasian sacramentary4 ,accordingly1 the ,masses for the third1 fourth1 and fifth ,sunday and for the ,saturday before ,passion ,sunday speak of baptism and not of the ,passion4#bca ,in the present ,roman ,missal scarcely a trace of this is to be found4#bcb ,the prayers of the ,masses both for ,sundays and week-days1 for by far the greater part1 are still identical with those of the ,gregorian ,sacramentary1 while the lections from ,scripture are in some instances much older4 ,the ,gospel for the ,first ,sunday in ,lent1 which narrates the fast of ,jesus and ,his temptation by the devil1 was read on this day already in the time of ,leo the ,great4 ,the ,gospel for the second ,sunday treats of the ,transfiguration on ,mount ,tabor1 the ,gospels for the two following ,sundays1 the healing of the dumb man1 and the casting out of the devil1 and the miracle of the loaves4 ,the ,gospel for ,passion ,sunday contains the account of our ,lord's encounter with the ,jews and their attempt to stone ,him4 ,in the ,middle ,ages1 the commencement and beginning of ,lent was marked in a way visible to all by hanging a curtain between the nave of the church and the choir on ,ash ,wednesday1 or1 according to ,durandus1 on the ,first ,sunday in ,lent4 ,this was called the ,lenten ,veil1 or1 in common parlance1 the 8,hunger-veil40 ,it remained hanging until ,good ,friday1 but in many places was drawn aside on ,sundays1 obviously because ,sundays were not fast days4 ,the veil was usually quite plain1 but sometimes it was adorned with pictorial representations from sacred history4 ,it is first referred to in writings of the ninth century1 but was in use much earlier4 ,in some places in ,westphalia and ,hanover it exists to the present day4 ,these ,lenten-veils are still to be frequently seen in museums and church lumber-rooms1 where not infrequently they are erroneously mistaken for carpets4 ,they were practical in their object--the ordinary man who had no calendar was put in remembrance by them that it was the season of ,lent4 ,allegorical interpretations were naturally not lacking1 and are to be found in ,rupert of ,deutz4#bcc ,a similar custom also exists in ,russia1 where1 on the first ,sunday in ,lent1 the altar curtains are drawn together and so remain until ,palm ,sunday4 ,during the first six centuries1 it was taken for granted that saints' days must not be observed during ,lent4 ,the ,trullan synod introduced the first exception to this rule in favour of the ,annunciation4 ,in the ,west1 this rule was soon entirely set aside1 but1 on the other hand1 in token of sorrow1 the ,allelujah ceases during the entire ,lent1 a custom of which the ,greek ,church knows nothing4 ,the ,lenten prayers have a particularly earnest tone1 and ,lent from quite an early date appears richly provided from a liturgical point of view1 each week-day having its own special ,mass4 ,in old days in ,rome1 there was a procession every day1 for the ,pope and clergy proceeded from the papal palace in solemn array to some church in the city where a halt 7statio7 was made1 and ,mass was sung4 #h4 ,the ,transfiguration ,in the existing calendar1 the ,transfiguration of our ,lord is commemorated by a special festival1 the festum ,transfigurationis1 which1 as it is kept on a fixed date1 is excluded from the proper sequence of the ecclesiastical year and treated in the same manner as the saints' days4 ,from quite an early date1 this festival had been celebrated in divers churches1 both ,east and ,west1 on different days4 ,the date now observed1 the #fth ,august1 was appointed for the festival by ,calixtus ,,iii4 in #adeg1 in memory of the victory over the ,turks1 gained by ,john ,capistran and ,george ,hunyadi1 at ,belgrade4 ,in the choice of a day1 he seems to have been influenced by the ,greek calendar1 where the festival had already been kept on this day4 ,it appears in the ,synaxaria of the ,copts in ,selden and ,mai1 in the menology of ,constantinople belonging to the eighth century1 and1 later1 in the ,neapolitanum1 and among the orthodox ,syrians4 ,in the ,east it was commonly observed4 ,sermons on the event are found among those of ,st ,augustine and ,leo the ,great4#bcd ,the tendency to transfer to another period of the year the commemoration of those events which fell within ,lent1 is also perceptible in the case of the feast of the ,seven ,dolours4 ,more will be said on this point in the second part4 #i4 ,the ,ascension ,a special festival in commemoration of the return of the ,redeemer to heaven does not indeed appear in the earliest lists of ,church festivals given by ,tertullian and ,origen in the third century4 ,still1 the terms in which the earliest witnesses refer to it1 prove that this day was kept as a festival in quite early times4 ,the first witness for it is ,eusebius1 who calls it a high festival in the treatise he composed on the discussions concerning ,easter at the first ,general ,council in #cbe4 ,the ecclesiastical historian ,socrates speaks of it as a general festival4#bce ,with regard to documents of an official character1 the church-order contained in the so-called ,apostolic ,constitutions1#bcf gives it the name of ,the ,taking ,up into ,heaven 71 ,st ,luke ix4 #ea1 where the form occurs74 ,numerous sermons among the works of the ,fathers afford further evidence for the existence of the feast4 ,augustine#bcg is inclined to attribute the appointment of the festival to an ordinance of the ,apostles or to the injunction of a general council4 ,the latter cannot be proved as certain4 ,as soon as persecution ceased1 the feast of the ,ascension made its way naturally in all parts of the ,church1 unassisted by any authoritative enactment1 for it was impossible that the concluding act of our ,saviour's earthly life should remain unnoticed among festivals and in the ,liturgy4 ,this was all the more unlikely1 as the spot from which our ,lord returned to the ,father at once became the object of reverence4 ,the ,empress ,helena had already ordered a splendid basilica to be built on the ,mount of ,olives1 which1 unfortunately1 was destroyed by the ,saracens1 and has never been rebuilt4 ,at the present day1 a small unimposing church marks the spot which was a place of pilgrimage as early as the fourth century1#bch and where it is believed one of our ,lord's footprints in still visible4 ,with regard to the liturgical observance of the day1 its chief characteristic until well on in the ,middle ,ages was a procession4 ,at the time of the ,gallic pilgrim's visit to ,jerusalem1 this was observed in a striking manner4 ,the people proceeded in solemn procession after the sixth hour 7towards #ab o'clock7 on ,wednesday from ,jerusalem to ,bethlehem1 there to celebrate the ,vigil in the church built over the grotto where ,christ was born4 ,the next day1 divine service1 with a sermon1 was performed in the accustomed manner1 and1 in the evening1 the procession returned to ,jerusalem4#bci ,the question which naturally presents itself1 why the service was not rather held on the ,mount of ,olives1 as it was in the eighth century1#bdj remains unanswered4 ,it is to be further observed that the name ,ascension 7ascensa7 is not used to designate the festival4 ,the pilgrim simply speaks of the fortieth day 7quadragesima7 after ,easter4 ,elsewhere in the ,east1 it was customary to observe the ,festival of the ,ascension outside the city1 as1 for example1 in ,constantinople and ,antioch4 ,in the latter place1 the people went to the small town of ,romanesia1 where ,chrysostom delivered his sermon on the feast4#bda ,in the ,middle ,ages1 processions were wont to take place on this day in ,gaul and ,germany1 and this custom shows how deeply people were moved by the desire to imitate as far as possible1 in the introduction of liturgical practices1 the actions of our ,lord4 ,in this case1 the determinating factor was that our ,lord had led the ,apostles out of the city to the ,mount of ,olives4#bdb ,another custom peculiar to this festival is that1 after the reading of the ,gospel at the ,high ,mass1 the ,paschal candle1 which up till then has been burnt at all ,high ,masses1 is extinguished and put aside4 ,in earlier times1 the event of the day was represented by hanging up a figure of our ,lord1 which was made to disappear through an opening in the roof4 ,the festival has an octave since the fifteenth century1 and1 in consequence1 the following ,sunday1 formerly called simply ,dominica post ,ascensionem1 is now called ,dominica infra ,octavam4 ,the ,mass of the feast forms one of the rare exceptions where the event commemorated is described in the ,epistle1 ,acts i4 #a-aa4 ,the ,gospel for the day is taken from ,st ,mark xvi4 #ad-bj1 where1 in verse #ai1 the ,ascension is briefly alluded to4 ,as a matter of fact1 verses #aj-bj are wanting in the oldest ,alexandrian ,,mss4 ,still they are in other respects well supported1 and must be regarded as genuine4#bdc ,the introduction of the festival of the ,ascension was rendered all the easier since ,scripture distinctly specifies the day on which the event took place4#bdd #aj4 ,whitsunday ,whitsunday is of equal rank with the two other chief festivals1 but has no special season either preceding or following it1 and is unattended by any lesser festivals depending upon it4 ,whitsunday is the close of the whole period which began with ,easter1 called in the early centuries ,quinquagesima1 because it extended over fifty days4 ,this entire period is festal in character1 and therefore so long as it lasted people in ancient days prayed standing upright1 and no fasting was practised4#bde ,the ascetics did not observe a single fast during this time1#bdf and it seems that even the day before ,whitsunday was not a fast in the earliest ages1 any more than it is now among the ,greeks4 ,a number of ascetics were of opinion that this period of joy should last only forty days1 because our ,lord appeared to ,his disciples for only forty days1 and that the following ten days1 as far as fasting1 prayer1 and kneeling were concerned1 should be like the rest of the year--an opinion which ,cassian1 among others 7,coll4 #bj1 #ba71 strongly opposed4#bdg ,this divergence of opinion1 which was rather widespread1 seems to have resulted in ,whitsunday being passed over and ignored4 ,so1 for example1 it is entirely omitted from the oldest ,gallican ,sacramentaries1 the series of festivals ending with the ,ascension4#bdh ,in the later service-books1 it appears simply under the name ,quinquagesima4 ,pentecost meant originally the entire period from ,easter to ,whitsunday1 and this terminology had been already in use among the ,jews1 and is employed by ,st ,luke in ,acts ii4 #a 7cum complerentur dies pentecostes74 ,the ,greek word ,pentecost was gladly adopted by the ,latins in early times1 and more especially1 later on1 since the ,latin term quinquagesima might easily be confused with the ,sunday of the same name4 ,whitsunday1 of course1 commemorates the descent of the ,holy ,ghost upon the ,apostles and disciples4 ,this happened fifty days after the ,resurrection1 on an ancient ,jewish festival called in the ,pentateuch the ,feast of ,weeks1#bdi because it was celebrated exactly seven weeks after the ,passover4 ,as it fell on the fiftieth day after the ,passover1 it was also called ,pentecost1 even in pre-,christian times4#bej ,the ,jewish ,pentecost was originally only a festival of thanksgiving for harvest1 and1 although the ,law was given on ,mount ,sinai and the ,mosaic ,church came into existence on the same day1 yet the feast was not devoted to the commemoration of this event4 ,this purpose was served by the festival of the ,simchah ,thorah in ,october1 which owed its institution to the ,rabbis4 ,on the other hand1 the fact that the descent of the ,holy ,ghost implied the foundation of the ,christian ,church1 afforded the ,fathers a parallel which they were not slow to make the most of4#bea ,the ,feast of ,weeks was to the ,jews only the conclusion of the harvest1 in thanksgiving for which1 bread1 made from the newly gathered wheat1 was presented to ,jehovah as a sacrifice4 ,the festival of ,whitsunday reaches back to the commencement of the ,church1 although there is no evidence for it1 as there is in the case of ,easter1 it being uncertain whether the passage1 #a ,cor4 xvi4 #h1 refers to the ,jewish or to the ,christian ,pentecost4 ,this is not astonishing1 for1 on the one hand the feast1 originally of only one day's duration1 fell on a ,sunday1 and1 on the other1 it is so closely bound up with ,easter that the one entails the other4 ,that the festival of ,whitsunday belongs to ,apostolic times is stated in the seventh of the fragments attributed to ,irenus1 but these are admitted to be interpolated4 ,in ,tertullian1 the festival1 along with ,easter1 appears as already well established1 so that it must have been in existence for some time4 ,as at ,easter1 prayer was made standing1 and it was the second and last date for the solemn baptism of catechumens4#beb ,tertullian1 moreover1 in accordance with the usage already in use1 gives the name of ,pentecost1 not merely to the day of the festival1 but to the whole period from ,easter to ,whitsunday--a use of the term which appears here and there at a later date1#bec and points out the period as a time of joy4#bed ,the last day1 however1 was clearly held in ,tertullian's time to be a festival in an especial sense4#bee ,origen and the ,canons of ,hippolytus make references in passing to the festival of ,whitsunday4#bef ,the ,apostolic ,constitutions say ,whitsunday is to be regarded as a high festival1 because on it the ,lord ,jesus sent down the ,holy ,ghost4 ,the ,gallic pilgrim gives a detailed and circumstantial account of the manner in which the feast was observed in ,jerusalem4#beg ,on the night before ,whitsunday1 the vigil was celebrated in the ,church of the ,anastasis1 at which the bishop1 according to the usual custom in ,jerusalem on ,sundays1 read the ,gospel of the ,resurrection1 and the customary psalmody was performed4 ,at dawn1 all the people proceeded to the principal church 7,martyrium71 where a sermon was preached and ,mass celebrated4 ,about the third hour1 when the psalmody was finished1 the people accompanied the bishop with singing to ,sion4 ,there1 the passage from the ,acts of the ,apostles1 describing the descent of the ,holy ,ghost1 was read1 and a second ,mass was celebrated1 after which the psalmody was resumed4 ,afterwards the archdeacon invited the people to assemble in the 8,eleona10 from whence a procession was made to the summit of the ,mount of ,olives4 ,here psalms and antiphons were sung1 the ,gospel was read1 and the blessing given4 ,after this1 the people descended again into the 8,eleona10 where ,vespers were sung1 and then1 with the bishop at their head1 proceeded in a solemn procession with singing back to the principal church1 which was reached towards #h ,p4,m4 ,at the city gate1 the procession was met by torch-bearers who accompanied it to the ,martyrium4 ,here1 as well as in the ,anastasis1 to which the people proceeded in turn1 and in the ,chapel of the ,holy ,cross1 the usual prayers1 hymns1 and blessings took place1 so that the festival did not conclude until midnight4 ,the ,pilgrim makes no mention of rites or preparations connected with the administration of baptism4 ,it seems1 then1 that in ,jerusalem1 ,whitsunday was not observed as a second or supplementary time for baptism1 or may not have been required as such4 ,nevertheless1 this feature appears in the ,western liturgies1 and had much to do1 for instance1 in the determining the manner in which the vigil of the feast was observed4 ,according to the more ancient service-books1 the catechumens were to assemble at midday on ,saturday4 ,lections from ,scripture1 less numerous than on ,holy ,saturday1 were read1 and then1 after suitable prayers1 took place the blessing of the baptismal water1 the baptism1 and1 during the night1 the ,mass of the vigil4#beh ,st ,augustine shows that1 in ,africa as well1 the people assembled in the afternoon1 and that the ,mass was celebrated during the night4 ,he thus addresses the newly baptised on ,whitsunday3 8,what you here see before you on the altar1 you have already seen during the past night40#bei ,in order to complete the resemblance to ,easter1 a large candle was1 in some churches1 blessed and set up during the singing of the ,exsultet in a slightly altered form4#bfj ,in monastic churches1 in which baptism was not administered1 the baptismal ceremonies were omitted1 though the special celebration of the vigil still commenced in the afternoon4#bfa ,as far as the most ancient period is concerned1 the so-called ,leonine ,missal contains a ,mass for ,whitsunday1 and the ceremonies for baptism4 ,the ,gelasian ,sacramentary also has numerous directions for the administration of baptism on this day1 but no form for the blessing of a candle4 ,it seems to imply that the candidates for baptism shall be especially invalids1 or such as for some reason or other had been prevented from receiving baptism at ,easter1 or ,energumens1 etc4 ,these directions1 however1 are absent from the ,gregorian ,sacramentary1 and only two lections from the prophets are given4 ,in the present ,roman rite1 the function takes place in the forenoon2 still the prophecies and the blessing of the font remain as survivals of the ancient practice4 ,the litany of the saints is also sung1 upon the last ,kyrie of which the ,mass of the vigil follows immediately without an introit4 ,the office of the day until nones belongs to the ,octave of the ,ascension4 ,the ,apostolic ,constitutions#bfb speak of the feast of ,pentecost lasting for eight days1 but in the ,west it was not kept with an octave until quite a late date1 and the last day was never called dies octava1 but merely the first ,sunday after ,pentecost1 and the days within the octave were merely called the first or second day after ,pentecost1 and so on4 ,as appears from ,berno of ,reichenau1#bfc it was a debatable point in his day whether ,whitsunday ought to be kept with1 or without1 a dies octava4 ,berno relied upon the analogy of ,easter1 the special time for baptisms1 which was observed with an octave4 ,whitsunday was the day on which the ,apostles received their baptism of fire1 and so it too ought to have an octave4 ,he had other reasons besides which would have no weight at the present time4 ,it is obvious that ,whitsunday had at first no octave1 which can be inferred also from the whole scheme of the ,church's feasts4 ,whitsunday was merely the fiftieth day after ,easter1 the end of the period called ,pentecost1 and so in itself brought the season to a conclusion4 ,the ,mass for ,whitsunday had a sequence which was repeated daily during the week4 ,formerly the law-courts did not sit during the entire week1 and even servile work was forbidden as well4#bfd ,a ,council of ,constance1 in #ajid1 limited this to the first three days of the week4 ,with us1 at the present time1 only the second day is observed in foro1 but not even this is observed any longer in ,rome4 ,in earlier times it was customary in many places to scatter roses from the roof of the church to recall the miracle of ,pentecost4 ,hence in ,sicily1 ,whitsunday is called pascha rosatum4 ,the ,italian name1 pasqua rossa1 however1 comes from the colour of the vestments4 ,in many districts of ,france it was usual to blow trombones or trumpets during divine service in memory of the sound of the 8mighty wind0 which accompanied the ,holy ,spirit's descent4 #aa4 ,trinity ,sunday ,it was not until a late date that the first ,sunday after ,pentecost was raised to a higher rank1 for in the ,gregorian ,sacramentary it has no special name1 while in the ,gelasian ,sacramentary1 and in the appendixes to the ,gregorian1#bfe it is called merely the ,sunday after the octave of ,pentecost1 or the ,sunday after ,pentecost4 ,in the ,latin ,church1 it is now a festival devoted to the honour of the ,most ,holy ,trinity4 ,concerning the introduction of this new feast into the ,church's year1 we learn from the ,micrologus that1 the ,sunday after ,pentecost being a dominica vacans without any special office of its own1 many used on this day the office of the ,trinity drawn up by ,bishop ,stephen of ,lige 7#ijc-bj74 ,when ,pope ,alexander ,,ii4 7 #ajgc7 was questioned on the point1 he replied that it was not the ,roman custom to set apart any particular day in honour of the ,holy ,trinity1 since the ,trinity was honoured every day by the ,gloria ,patri in the psalmody4 ,it is to be noted1 continues the ,micrologus1#bff that ,alcuin1 at the request of the ,saint ,boniface1 composed a ,mass in honour of the ,holy ,trinity4 ,binterim speaks sarcastically of this reference1 because ,boniface had died long before the time when ,alcuin flourished4 ,the reference is not to be passed over on this account1 for the mistake arose merely from a misunderstanding4 ,alcuin had put together from the missal employed in his ,abbey ,church a number of ,masses--votive ,masses1 as they would now be called--for each day of the week1 to be used under certain conditions1 and to these was added1 amongst others1 a ,mass in honour of ,st ,boniface for the monks of ,fulda4#bfg ,this explains the misunderstanding in the ,micrologus4 ,alcuin had also arranged a collection of prayers drawn from the ,gregorian ,sacramentary to form a prayer-book4 ,this1 by itself1 enables us now to appreciate ,alcuin's share in the matter4#bfh ,it merely means that he recommended the ,mass of the ,trinity should be said on ,sundays1 in case a priest had not a complete missal1 or through ignorance was unable to use it properly4 ,the fact is plain4 ,the later ,frankish recension of the ,gregorian ,sacramentary contained for the ,sunday after ,pentecost a ,mass in honour of the ,holy ,trinity1 with the same preface which is still in use4#bfi ,in addition to this1 ,bishop ,stephen of ,lige drew up a suitable office1 and so all was in readiness for the institution of an especial feast in honour of the ,trinity1 which1 in the natural course of things1 was fixed for the first ,sunday after ,pentecost4 ,the custom of regarding it as a festival became more and more popular in the ,netherlands1 ,england1 ,germany1 and ,france4 ,several diocesan synods expressed themselves in favour of it1 e4g41 that of ,arles in #abfj4 ,as we have found in other instances1 so here1 it was the monasteries which prepared the way for the adoption of the festival4 ,thus1 for example1#bgj the ,cistercians adopted the festival in #abgj1 the ,cluniacs still earlier4 ,the introduction of the festival into each diocese followed gradually in course of time1 and it belongs to local historians to investigate the circumstances in each case4 ,although ,alexander ,,ii4 had officially declared the festival to be superfluous1#bga it nevertheless continued to increase in popularity in ever-widening circles4 ,its adoption did not follow any uniform law1 for in several places it was observed on the last ,sunday after ,pentecost1 as in several dioceses of ,france1 until on in the seventeenth century1 and here and there we find it kept with an octave4 ,uniformity was at length attained when the ,roman ,church under ,john ,,xxii41 in #accd1 accepted the festival and ordered it to be generally observed4 ,the ,franciscan1 ,john ,peckham1 ,canon of ,lyons1 and1 from #abgh to #abib1 ,archbishop of ,canterbury1 composed a new office4 ,the one actually in use dates from the times of ,pius ,v41#bgb and is one of the most beautiful in the breviary1 remarkable alike for sublimity of thought1 depth1 and elegance of form4 ,although the first ,sunday has thus been placed in a rank by itself1 the ,roman rite still continues the older enumeration of the ,sundays from ,pentecost4 ,in ,germany and elsewhere it was the custom to reckon the ,sundays from ,trinity1 and so each ,sunday is one less than the corresponding ,sunday according to the ,roman enumeration4 ,the ,greeks on this ,sunday commemorate ,all ,saints1 and on this account call it ,all ,saints' ,sunday 7 74 #ab4 ,corpus ,christi4 ,the ,forty ,hours' ,prayer4 ,the ,festival of the ,sacred ,heart ,on ,maundy ,thursday1 the consecration of the ,holy ,oils and other ceremonies overshadow almost entirely the commemoration of the important event which took place on that day--the institution of the ,holy ,eucharist4 ,it was this fact which suggested the introduction of a festival specially intended to commemorate that event1 as is expressly stated in the papal constitution ,transiturus4 ,the introduction of this feast dates from a comparatively late time1 and its adoption is limited to the ,west1 although the ,uniat ,greeks have also partially accepted it4 ,the earliest trace of a special reference to the ,holy ,sacrament of the altar in the public worship of the ,church is probably the appearance of the name ,natalis ,calicis1 in the ,calendar of ,polemius ,silvius1 on the #bdth ,march4 ,in order to understand this entry1 it must be remembered that anciently the #beth ,march was often regarded as the day on which ,christ died 7vide ante1 p4 #eg74 ,divine ,providence made use of a humble nun to further the introduction of this festival4 ,juliana1#bgc born at ,retinne1 near ,lige1 in #aaic1 was received as an orphan into the cloister1 and became a nun of the order of ,st ,augustine4 ,she was appointed prioress of the lazar-house of ,mons ,cornelii 7,mont-,cornillon71 near ,lige1 where she passed the greater part of her life4 ,when this institution received another prior who fell out with the authorities of ,lige over some matters of administration1 ,juliana was obliged to leave the lazar-house in #abdj4 ,she took up her abode in ,lige1 with a kindred spirit1 the recluse ,eve4 ,she returned to ,mont-,cornillon after three years1 but when fresh disagreements broke out again1 on the death of ,bishop ,robert 7 #abdf71 she was compelled to leave ,lige altogether4 ,she found a refuge with the ,cistercian nuns at ,salsinnes in the diocese of ,namur4 ,but this convent was destroyed in the wars which then disturbed the country1 and ,juliana was once more destitute4 ,she ended her life on the #eth ,april #abeh1 as a recluse at ,fosses1 where she had found a refuge1 and was buried in the monastery of ,villiers1 in the diocese of ,namur4 ,juliana of ,retinne had been a zealous worshipper of the ,blessed ,sacrament from her youth1 and1 from her sixteenth year1 had repeatedly seen a vision of the disc of the full moon from which as it were a part had been broken off4 ,a vision of our ,lord enlightened her mind as to the signification thereof4 ,the moon's disc represented the ,church1 which still lacked a festival in honour of the ,blessed ,sacrament1 and she was to announce this want to the world and direct all her efforts towards the introduction of such a festival4 ,in #abcj1 she communicated her secret1 on account of which she had much to suffer1 for the first time1 to ,john of ,lausanne1 ,canon of ,st ,martin at ,lige1 and to some other pious and learned men1 namely1 ,guyard1 afterwards ,bishop of ,cambrai1 ,hugo1 afterwards ,cardinal ,legate1 the ,archdeacon of ,lige1 ,james ,pantaleon of ,troyes1 who became ,bishop of ,verdun1 then ,patriarch of ,jerusalem1 and1 finally1 ,pope4 ,since in those days bishops exercised the right of appointing feasts in their own dioceses1 it was of the utmost importance that ,robert de ,thorete1 ,bishop of ,lige since #abdj1 was in favour of the introduction of this festival4 ,he gave a sympathetic hearing to the proposals of those in favour of the feast1 called a diocesan synod in #abdf1 which decided in favour of its introduction1#bgd and proscribed for his clergy the recitation of an office composed by ,canon ,john1 but died on the #afth ,october #abdf1 without having formally instituted the festival4 ,it was kept1 however1 as agreed upon1 by the canons of ,st ,martin's in the following year1 and later on it was approved by the ,papal ,legates1 ,cardinals ,hugo and ,peter ,capocci4 ,when ,james ,pantaleon ascended the papal throne in #abfa as ,urban ,,iv41 he received from the ,bishop of ,lige a letter concerning the festival1 written at the request of the recluse ,eve1 who took an active part in the introduction of the new feast4 ,to this he wrote a favourable reply4 ,the general adoption of the feast of ,corpus ,christi seemed now assured4 ,urban's personal predilections in its favour were further increased by the incident of the ,bohemian priest at ,bolsena in #abfb1 and1 shortly before his death1 on the #hth ,september #abfd1 he addressed a bull#bge to all bishops and prelates in which he directed a festival in honour of the ,blessed ,sacrament should be held throughout ,christendom1 on the ,thursday after ,trinity ,sunday1 and granted indulgences to all who observed it4 ,he commissioned moreover ,st ,thomas ,aquinas to compose a special office1 which speedily replaced the former one4#bgf ,owing to the death of ,urban1 which followed closely on the promulgation of this bull1 the affair proceeded no further1 and the spread of the festival came to a standstill4 ,the transference of the papal residence to ,avignon caused a further delay4 ,still in ,lige the matter was not dropped1 and the diocesan synod of #abhg is the first which definitely ordered that this festival should be observed4#bgg ,at length1 after a long silence1 ,pope ,clement ,v41 ,bertrand de ,got1 took up the matter once more1 and by his influence the cumenical ,council1 which he had assembled at ,vienne in #acaa1 authorised the festival and enjoined its observance throughout ,christendom4 ,for this end1 he renewed the constitution of ,urban ,,iv4 in his own bull ,si ,dominum4 ,neither in this document1 nor in the constitution of ,urban1 is there any mention of a procession of the ,blessed ,sacrament1 but only of a ,mass and the office4 ,the procession was a later addition which1 like the festival itself1 gradually spread throughout different dioceses and countries4 ,it was not1 however1 altogether a novelty1 for already in the eleventh century1 the ,benedictines in ,england carried the ,blessed ,sacrament on ,palm ,sunday in procession outside the church4#bgh ,the ,corpus ,christi procession1 more recent than the introduction of the feast itself1 was at first a much simpler affair than it is at present4 ,as early as the twelfth century1 it was by no means unusual to carry the ,blessed ,sacrament hidden from sight in a chalice or pyx round the church1 and a procession of this kind is specially provided for in the ritual for ,holy ,week4#bgi ,the ,ordinarium of the ,church of ,rouen contains directions for the performance of such a procession1 but unfortunately the date of this document is uncertain4#bhj ,according to this1 the ,blessed ,sacrament was carried round the church by two priests in white chasubles1 accompanied by four choristers carrying censers4 ,two other clerics carried torches1 and the remainder1 vested in copes1 sung various versicles and responses4 ,the shrine in which the ,blessed ,sacrament was carried was placed in the middle of the choir1 and the ,sacrament was censed by a priest accompanied by a deacon1 while the singers remained kneeling4 ,they sang1 ,ave1 verum corpus natum1 etc41 which the choir repeated still kneeling1 and then added other hymns4 ,when this was concluded1 the archbishop was to give the blessing and commence the ,mass4 ,the date at which the ,corpus ,christi procession was introduced varies very much in different dioceses and countries4 ,in ,cologne1 it was held1 for the first time1 even earlier than #abgi1 in the monastery of ,st ,gereon1 when red vestments were worn4#bha ,in #acjh1 it was ordered for the parish churches of the archdiocese4 ,the direction of ,john ,,xxii4 was certainly in most cases the reason of the feast becoming general throughout the universal ,church4 ,the procession took place for the first time in ,worms in #acae1 in ,aix-la-,chapelle in #acai4 ,in ,strassburg1 ,bishop ,john ,i41 on #bbnd ,july #acah1 ordered the adoption of the festival1 and the recitation of the office4 ,the first official appearance of the festival and procession in ,treves was at the synod held under ,archbishop ,baldwin in #acch2 in ,utrecht in #acdg1 in ,prague in #acee4 ,on the other hand1 it was introduced at ,wrtzburg as early as #abih1 before the ,council of ,vienne1 as appears from the statutes of the synod for that year4 ,at ,augsburg1 already in #acje1 a lady of rank1 ,katharina ,ibsung1 left all her property to the cathedral for the due performance of the ,corpus ,christi procession1 and it would appear that the procession had taken place at ,augsburg as a usual thing before this4#bhb ,in the fifteenth century the ,popes ,martin ,v4 and ,eugenius ,,iv4#bhc encouraged the spread of the procession by granting indulgences to those who took part--the latter especially in his bull ,excellentissimus1 of the #bfth ,may #adcc4 ,in the fourteenth century1 the four stations were added at which the opening passages of the four ,gospels were sung1 and in the sixteenth century these were finally authorised4#bhd ,the ,liber ,ordinarius of the ,monastery of ,essen1 belonging to the second half of the fourteenth century1 affords us some information concerning this change in particular4 ,it speaks of two processions--one composed of the canons and without stations1 which passed out of the church and then returned2 the second of the congregation1 which had four stations1 at each of which the beginning of ,st ,john's ,gospel was read and benediction given4#bhe ,the ,forty ,hours' ,prayer1 with exposition of the ,blessed ,sacrament1 owes its introduction to the ,capuchin ,joseph ,plantanida of ,fermo4 ,in #aeef-eg he urged the senate of ,milan to take steps for observing this devotion in all churches of ,milan in turn1 on account of the war with ,france which was then threatening1 and also with reference to the plague which twelve years earlier had devastated the city4 ,the custom of spending forty hours in prayer for some special intention had arisen earlier than this1 for a priest of ,grenoble1 called ,antony1 for example1 had established a confraternity in ,milan in #aebg1 the members of which met four times a year for forty hours' adoration of the ,blessed ,sacrament1 which1 however1 was not exposed4#bhf ,at the conclusion of the octave of ,corpus ,christi comes the comparatively modern festival of the ,sacred ,heart of ,jesus4 ,as it is thus in point of time closely connected with ,corpus ,christi1 so also it resembles it in many points4 ,in the first place1 it is essentially appointed for the glorification of the ,incarnation and the ,person of the ,incarnate1 and1 secondly1 its origin has many points in common with that of ,corpus ,christi4 ,its introduction is connected with the visions of the ,blessed ,margaret ,mary ,alacoque 7#afdg-ij71 which she saw in the ,convent of the ,visitation at ,paray-le-,monial1 during the years #afgc-ge4 ,the cultus of the ,sacred ,heart seems to have existed earlier as a form of private devotion4 ,in support of it certain passages are appealed to in the writings of saints of earlier times1 which contain its fundamental principles4 ,among others1 ,st ,gertrude1 and the ,carthusian ,james of ,landsberg1 are quoted4 ,the ,blessed ,margaret ,mary had much to suffer in her attempts to establish the cultus1 but finally it was introduced for the first time in #afhf at ,paray-le-,monial1 or1 according to others1 in the ,convent of the ,visitation at ,moulins in #afgd4 ,the public cultus was introduced by ,charles ,franois de ,lomnie1 ,bishop of ,coutances1 who1 in consequence of ,margaret ,mary's revelations1 consecrated a chapel in honour of the ,sacred ,heart in his seminary in #afhh1 and erected a confraternity under the same title4 ,he was followed by ,peter de ,grammont1 ,bishop of ,besanon1 who1 in #afib1 ordered a special ,mass with the title ,cordis ,jesu1 to be printed in the missal for his diocese1 for the ,friday after the octave of ,corpus ,christi4 ,the ,bishop of ,langres adopted this ,mass in his diocese1 and finally the ,archbishop of ,lyons1 ,primate of ,gaul1 at the end of #agah ordered the feast to be kept by the churches under his jurisdiction4 ,the authoritative recognition of the feast was given by ,clement ,,xiii4 in #agfe4bhg ,b4 ,,christmas ,,and ,,the ,,christmas ,,season #a4 ,christmas ,christmas1 or the feast of our ,lord's birth 7,nativitas ,domini1 1 71 has this in common with ,easter that it also is the centre of other festivals which group themselves around it1 but it differs from ,easter inasmuch as it is an immovable feast1 and so falls on a fixed day of the month4 ,the whole ,church1 and all the sects1 agree in observing the #beth ,december as this date4 ,as it has cost us already some trouble to show how the determination of ,easter was arrived at1 so the questions which arise in regard to the date of ,christmas are by no means few4 ,the answer to these questions entails a special and critical investigation into several points of history1 which1 though it may not prove interesting to everyone1 will nevertheless be full of information to those who undertake to study it4 ,formerly it was taken for granted that ,christ had actually been born on this day1 and1 accordingly1 the learned were of opinion that the ,church had observed it from the beginning as the day of ,his birth4 ,even at the present day1 it will be difficult for many to give up this idea4 ,but there is no ,christmas among the ,christian feasts enumerated by ,tertullian1 ,origen1 and the recently published ,testament of ,jesus ,christ4 ,on the contrary1 there is clear proof that even in the fourth and fifth centuries it was unknown in some parts of the ,church1 where its introduction1 at a much later period1 can be proved historically4 ,to this evidence we shall now turn our attention1 beginning with ,egypt4 ,at the beginning of the fifth century the learned monk1 ,john ,cassian1 betook himself to ,egypt to study the observances of the monasteries there1 and later on1 between #dah and #dbg1 he wrote down the result of his observations in his ,collations4 ,he informs us that the bishops of those parts at that time regarded the ,epiphany as our ,lord's birth-day1 and that there was no separate festival in honour of the latter4 ,he calls this the 8ancient custom40#bhh ,this old custom1 although generally observed at that time in ,egypt1 had soon to give place to a new one4 ,for under ,cyril1 ,patriarch of ,alexandria1 ,bishop ,paul of ,emesa1 while on a visit to him1 preached on the festival of our ,lord's nativity1 and the date on which this happened was the #bith ,chijak1 or #beth ,december1 in the year #dcb4 ,christmas1 then1 had been introduced into ,egypt before this time1 that is to say1 between #dah and #dcb1bhi and from then onwards it was firmly established1 as the existing ,calendars of subsequent date show4 ,the learned ,bishop ,epiphanius of ,salamis lived in ,cyprus at the end of the fourth century4 ,in his answer to the ,alogoi he gives the chronology of our ,lord's life1 according to which the #fth ,january is the day of our ,lord's birth1 and the #hth ,november the day of ,his baptism in ,jordan4 ,for him the ,epiphany was plainly the festival of ,christ's nativity4#bij ,the old custom was still in force in ,jerusalem about #che4 ,our ,lord's birth was celebrated there with great rejoicings1 not on the #beth ,december1 but on the #fth ,january4 ,for according to the evidence of the ,pilgrim from ,bordeaux1 the festival on which the gospel was read1 giving the account of the ,presentation of ,christ in the ,temple and ,his meeting with ,simeon and ,anna--,candlemas ,day--was celebrated forty days after the ,epiphany and not forty days after ,christmas4#bia ,epiphany must then have been the festival of the ,nativity4 ,in another passage1 where the same pilgrim has reason to name the chief festivals of the year1 she mentions as such only ,epiphany and ,easter4#bib ,and so at that time there was no special festival of ,christmas observed in ,jerusalem4 ,among the witnesses for the old custom1 we find ,ephrem ,syrus1 who informs us that1 in his time1 the church of ,mesopotamia commemorated the ,incarnation of the ,son of ,god on the thirteenth day after the winter solstice1 in the month when the light begins to increase1 i4e4 on the #fth ,january4#bic ,it is a well-known fact that the festival of the #beth ,december1 as ,christ's birth-day1 was entirely unknown to the ancient churches of ,armenia and ,mesopotamia1 and remained so partially until on in the fourteenth century4#bid ,in the most of the great churches of the ,east1 on the contrary1 this feast was introduced during the last decades of the fourth century1 in others somewhat later4 ,most interesting particulars concerning the introduction of ,christmas in various localities are extant1 and1 since they refer to its introduction1 we are safe in concluding1 from the historical evidence before us1 that these churches had not celebrated ,christmas until then4 ,this is the case with regard to ,constantinople4 ,the second capital of the empire had long been a stronghold of ,arianism1 so that the orthodox had dwindled down to a mere handful1 and no longer possessed a church of their own in the city4 ,during this period ,christmas was certainly not celebrated in ,constantinople4 ,not till after the death of ,valens1 and the elevation of ,theodosius the ,great to the empire 7#aith ,january #cgi71 did the ,catholics breathe freely once more4 ,they received as bishop ,gregory of ,nazianzus1 formerly ,bishop of ,sasima1 but then living in retirement at ,seleucia in ,isauria4 ,he began his labours as a stranger and sojourner in a small private chapel which he called the ,anastasia4 ,here1 on the #beth ,december #cgi or #chj1 ,christmas was celebrated for the first time in ,constantinople1 as he himself informs us1 and on this occasion he delivered his thirty-eighth homily4#bie ,thus one of the first acts of the restorer of ,catholicism in the capital was the introduction of the new festival4 ,in the above homily indeed he says nothing about its being celebrated for the first time1 but in the following homily 7c4 #ad71 when speaking of the previous ,christmas1 he calls himself its originator 774 ,gregory's activity in the capital was unfortunately of short duration4 ,soon after the meeting of the second ,general ,council1 in #cha1 he was compelled through the intrigues of his opponents to retire from his post4 ,it would not be impossible1 and certainly would not be surprising1 if ,gregory's expulsion also imperilled his new institution1 and that the festival of ,christ's ,nativity would have to be re-introduced4 ,at any rate1 a late and not very reliable writer1 though one not to be passed over in this connection1 speaks of the emperor ,honorius as having been the means of introducing the feast of ,christmas at ,constantinople4 ,on the occasion of a visit to ,constantinople he persuaded his mother and his brother ,arcadius to celebrate the feast of ,christmas1 and in the ,roman manner4#bif ,this must have taken place after the year #cie4 ,in ,cappadocia the separation of the two feasts1 ,epiphany and ,christmas1 had been effected in #chj1 at least as far as ,nyssa was concerned4 ,for ,gregory of ,nyssa1 in his funeral oration on ,basil1 speaks of the festival of ,christ's birth as well established4#big ,he says the same in his two sermons for the feast of ,st ,stephen4 ,with regard to the circumstances connected with the introduction of the festival at ,antioch1 we are fully informed by ,st ,chrysostom in a sermon he preached there on the #bjth ,december #chf4bih ,the festival had been known in ,antioch for about ten years already1 and a certain party there among the faithful were in the habit of celebrating it publicly1 but its official introduction was first effected by ,bishop ,flavian1 who was seconded in this by ,st ,john ,chrysostom1 recently ordained priest in the ,february of the same year4 ,chrysostom began his priestly activity with a course of sermons against the thorough-going ,arians--the ,anomans4 ,these discourses treat of the nature of ,god1 ,his incomprehensibility1 and triune personality1 but the preacher had to interrupt the course from time to time in order to deal with other matters affecting the faithful themselves1 such as their superstitious respect for1 and imitation of1 the ,jews and their customs4 ,some went so far as to regard oaths taken in the synagogue as more sacred and binding than those taken in the church4 ,many ,christians observed the ,jewish festivals as well as their own4 ,on this account ,chrysostom departed from his first subject and directed his first four sermons against the ,jews4 ,then his eloquence was directed to the task of winning over the faithful of ,antioch to the observance of ,christmas4 ,it was on the festival of the ,antiochene martyr ,philogonius that he announced to his hearers that on the following #beth ,december ,christmas would be celebrated for the first time in the ,church of ,antioch4 ,the day had been observed in the ,west from the beginning 771 but only during the last ten years had the knowledge of it penetrated to ,antioch4 ,for his own part1 he had for a long time made his prayer in secret that the festival should be kept also in ,antioch4 ,he had found many1 especially of the lower orders1 in favour of it1 but many1 on the other hand1 were opposed1 and so the introduction of the festival had been delayed4 ,the efforts of the great preacher were crowned with success4 ,a very large number of the faithful were present in the church when the new festival was celebrated4 ,the sermon which ,chrysostom delivered on the occasion has happily come down to us4#bii ,in the introduction he says he wished to speak to them himself concerning the festival over which there had been so much controversy in ,antioch4 ,some considered it a mere innovation1 but others knew that it was observed in the ,west from ,thrace to ,cadiz4 ,this last assertion was an exaggeration1 as the next words of ,chrysostom themselves show4 ,he says he proposes to commend the feast to the devotion of his hearers on three grounds3 first1 because the feast has spread with remarkable rapidity1 and has met with so much favour in all directions2#cjj secondly1 because the time of the census taken in the year of ,christ's birth can be determined by ancient documents preserved in ,rome2 thirdly1 the year of our ,lord's birth can be computed from the time of the angel's appearance to ,zachary in the ,temple4 ,zachary1 as ,high ,priest1 had entered into the ,holy of ,holies on the ,day of ,atonement4 ,the ,jewish ,day of ,atonement fell in ,september4 ,six months afterwards the angel came to ,mary1 and nine months later ,christ was born1 i4e4 in ,december4 ,chrysostom concludes with an attack upon those who do not believe in the incarnation of the ,son of ,god4 ,all this1 however1 as far as the determination of the date is concerned1 rests upon an insecure foundation4 ,since ,zachary was only an ordinary priest1 and not the ,high ,priest1 his entry into the ,holy of ,holies cannot therefore be identified with that of the ,high ,priest on the ,day of ,atonement4 ,but this is of little importance1 if on independent grounds these calculations could still point to the month of ,december1 though the #beth need not on this account have been the precise day on which our ,lord was born4 ,when we consider the facts1 we see that it was no mere accident that ,christmas began to be celebrated in the ,east just at this particular period1 and that its introduction was due to the influence of the great men whom we have named4 ,it was the moment when ,catholics began successfully to repel ,arianism2 it was just those who attacked ,arianism with most vigour and success who promoted the spread of the new festival in the ,east4 ,we must add to this the evidence afforded by secular enactments4 ,neither the laws of ,valentinian ,,ii41 nor the revisers of the ,codex ,theodosianus in #dch1 nor the ,breviarium ,alaricianum of #ejf1 regard the #beth ,december as a festival established by law4 ,it was made to appear for the first time as such by ,tribonianus in the ,codex ,justinianus4#cja ,from these additional facts1 we gather that ,christmas was of later introduction in the ,church than ,easter or ,whitsunday4 ,in such matters secular law generally follows the lead of ecclesiastical law4 ,if ,christmas had been celebrated in the ,church from the beginning1 one can see no reason why it should not have enjoyed equal privileges with ,easter and ,whitsunday4 ,still there was a law of the ,emperor ,arcadius as early as #djj which included ,christmas among the days on which at least the games of the circus were forbidden4#cjb ,chrysostom1 in the sermon referred to above1 states plainly that1 at the time when the attempt was being made to introduce the festival in the ,east1 it was already celebrated in ,rome4 ,our attention is thus naturally directed to ,rome1 and it will be interesting to learn how long it had been so observed there4 ,this question we must now consider more fully4 ,john1 ,bishop of ,nica1 informs us that the ,roman ,church had begun under ,pope ,julius ,i4 7#ccg-ceb7 to celebrate the birth of our ,lord on the #beth ,december4#cjc ,this pope1 with the assistance of the writings of ,josephus1 had ascertained that ,christ was born on the #beth ,december4 ,john of ,nica then recurs substantially to the reckoning which we have already produced from ,chrysostom1 according to which the appearance of the angel to ,zachary in the ,temple happened on the #bcrd ,september and the ,annunciation on the #beth ,march4 ,from these data it followed as a matter of course that the #beth ,december was the day of ,christ's birth4 ,john had gained this information from an alleged correspondence between ,cyril of ,jerusalem and ,julius1 from which he quotes4 ,but this correspondence is certainly not authentic1 as will appear from one of the facts quoted from it further on4#cjd ,but the fact that it cannot stand the test of criticism does not prove the spuriousness of the treatise of ,john of ,nica in itself1 nor the incorrectness of everything else contained in it4 ,when we turn to the authentic evidence for the practice of the ,roman ,church on this point1 our attention is at once arrested by one document which is quoted under very different names--,anonymus ,cuspiniani1 ,catalogus ,bucherianus1 the ,calendar of ,furius ,philocalus1 or the ,chronographer of #ced4 ,these different ways of quoting the same document are apt to lead to confusion4 ,they are due to the fact that from time to time different scholars have published larger or smaller portions of the document1 without ever placing it before the public in its entirety4 ,the different portions of which it is composed are of a rather heterogeneous character1 and1 accordingly1 as each student was interested in this or that portion1 he published as much of it as concerned his own studies1 leaving the remainder unnoticed4 ,in order to form a correct judgment of the evidential value of this document1 and the importance of the facts recorded in it1 it will be well at this point to describe it more particularly1 although to do so may lead us away from our main subject4 ,briefly1 we have to do with a collection of chronological data belonging to the time of ,constantine1 in which the unknown compiler collected together from official sources all kinds of chronological and historical notices1 such as might be useful for people in official positions4 ,his object was to supply them with a compendium of all that might be of practical assistance to them4 ,john ,cuspinianus 7#adgc-aebi7 was the first to make use of this work1 because he recognised that the list of ,roman consuls contained in it is the most correct that has come down to us4 ,in his ,commentarius de ,consulibus ,romanis1 published at ,basel after his death1 in #aeeb1 a part of the work is printed4#cje ,other students then edited such portions as related to the special studies they had in hand1 such as ,onuphrius ,panvinius1 gidius ,boucher1 ,s4,j41#cjf ,lambeck1 ,henschen1 ,cardinal ,noris1 ,eccard1 ,preller1 and especially ,roncalli4 ,finally1 in the transactions of the 8,akademie der ,wissenschaften0 of ,saxony for #ahej1 ,mommsen printed almost the whole of it with the exception of the later portions4 ,a collection of the allegorical illustrations of the document1 as far as they exist1 has also been published1#cjg and thus at length this remarkable document has been placed within the reach of all to whom it may be of interest4 ,the different sections therein contained are partly of ecclesiastical and ,christian origin1 and partly secular and heathen4 ,of purely ecclesiastical origin1 in addition to the table for calculating ,easter1 are the ,depositio ,episcoporum1 the ,depositio ,martyrum1 and the list of popes4 ,the remaining sections fall into two classes3 they are either entirely heathen1 or they have interpolations of a ,christian and ecclesiastical character4 ,this is especially the case with the lists of consuls4 ,up to #gec ,u4,c4 they contain merely the names of the consuls1 with notices of the dictators2 from #gec ,u4,c4 to #ee ,a4,d4 four ecclesiastical notices have been interpolated1 but none from thence onwards4 ,these four notices relate to the date of ,christ's birth and death1 the arrival of the ,apostles ,peter and ,paul in ,rome1 and their death there4 ,these notices1 naturally1 did not originally form part of the lists of consuls4 ,who added them8 ,philocalus himself or someone else8 ,since the list of consuls contains ecclesiastical interpolations1 it is all the more remarkable that none have been added to the ,calendar4 ,where else would we more naturally look for them1 and where could they have been more easily introduced8 ,why did not ,philocalus set down the birth of ,christ here under the #beth ,december1 the ,natalis ,invicti1 since he considered it of sufficient importance to be interpolated into the lists of consuls1 with which it is out of keeping8 ,but if1 it is objected1 the date of ,christ's birth is also given in the ,depositio ,martyrum1 let us examine this document more closely4 ,as the title indicates1 it contains only the days of the death and burial of ,roman martyrs and other martyrs venerated in ,rome in the earliest ages1 e4g4 ,cyprian1 ,perpetua1 ,felicitas4 ,to these there are added two exceptions3 ,,viii4 ,kal4 ,jan4 7the birth of ,christ at ,bethlehem7 and ,,viii4 ,kal4 ,mart4 7the feast of ,st ,peter's ,chair74 ,neither of these belong in any sense to a ,depositio ,martyrum1 and on this account1 ,de ,rossi wished to change the title of the document to ,feriale ,ecclesi ,roman4 ,but in this he was mistaken4 ,the ,,mss4 have the title ,depositio ,martyrum alone1 and to change it would be arbitrary4 ,the two days mentioned above1 the #beth ,december and the #bbnd ,february1 must rather be struck out as later additions which do not belong to the document4 ,that such entries do not appear in the ,calendar is explained1 in my opinion1 by the fact that soon afterwards succeeding emperors forbade the games of the circus and energetically suppressed heathen customs4 ,when this had been done1 the ,calendar would no longer be of any practical use1 and so it would not be worth while to make alterations in it4 ,the other chronological pieces1 however1 had a permanent value1 and it naturally occurred to those who used them later on to adapt them to the altered circumstances of the time4 ,we must now examine more minutely the notice of ,christ's birth given us in this document4 ,it runs as follows3 ,i p4 ,chr4 ,csare et ,paulo sat4 ,,xiii4 ,hoc cons4 ,dns4 ihs4 ,,xpc natus est ,,viii4 ,kal4 ,jan4 de ven4 luna ,,xv4#cjh ,which means1 ,christ was born during the consulship of ,c4 ,csar ,augustus and ,l4 milius ,paulus 7#ged ,u4,c471 on the #beth ,december1 which was a ,friday1 on the fifteenth day of the new moon4 ,this notice gives rise to several questions4 ,first of all the ,epact is not correct1 as according to our tables it ought to be #aa4cji ,but this need not detain us1 as two or three peculiarities of this kind are to be met with in this list of the consuls4 ,the error concerning the day of the week is more important4 ,to expose this error we need only give the dominical letters for the years in question3-- #gea ,u4,c41 ,dom4 let4 ,f #beth ,dec41 ,wednesday4 #geb ,u4,c41 0 ,e 0 ,thursday4 #gec ,u4,c41 0 ,,dg 0 ,saturday4 #ged ,u4,c41 0 ,b 0 ,sunday4 ,the compiler of this chronology might have set down the birth of ,christ in either #ged or #gec ,u4,c4 #ged is a possible year1 although the #beth ,december #gec is more probable1 yet in either case the day of the week would be wrong4 ,in #geb1 the #beth ,december fell on ,thursday1 but since #gec was a leap year1 the dominical letter advances two places1 and ,friday is passed over4 ,at the same time1 there has been a fairly constant tradition that the #beth of ,december fell on a ,wednesday in the year of ,christ's birth4 ,in any case1 the notice that the #beth ,december fell1 in this year1 on a ,friday is based on a mistaken reckoning4 ,this notice1 then1 does not represent a tradition1 but is merely the result of a calculation which unfortunately is incorrect4 ,consequently the whole interpolation is undeserving of credit4 ,we now pass on to a second point4 ,while all writers before #ced fix the year of ,christ's birth by the year of the ,emperor's reign1 here1 for the first time1 it is fixed by the year of the consuls4 ,this is a marked departure from the original usage4 ,the forty-first or forty-second year of ,augustus correctly converted into a consular year would have run3 ,augusto ,,xiii4 et ,silvano conss4 or ,lentulo et ,messalino1 which would also be the year #gea or #geb ,u4,c41 according as the year of the emperor is taken as 8effektiv0 or not1 i4e4 according as one places ,christ's birth in the first or second half of the year4#caj ,moreover1 when the chronographer dates the year of ,christ's birth in the consulship of 8,csar and ,paulus0 7#ged ,u4,c471 he anticipates the ,dionysian era some two hundred years before ,dionysius1 and1 further1 when1 in accordance with a very ancient tradition1 he places the year of ,christ's death in the consulship of the 8duo gemini0 7#bi ,a4,d471 he thus only allows twenty-eight and a quarter years for ,christ's earthly life1 while ,st ,luke 7iii4 #bc7 speaks of ,him as having wellnigh thirty full years4 ,whoever he may have been who inserted this notice under the consulship of ,csar and ,paulus in the chronology1 he certainly made a mistake4 ,he also stands alone in placing ,christ's birth in the year #ged ,u4,c41 for the writers and annalists who wrote at a later date1 such as ,sulpicius ,severus1 ,orosius1 ,prosper1 ,hydatius1 and even ,cassiodorus1 give other dates4 ,the anonymous compiler of this chronology differs also1 both as to contents and form1 from those who preceded him4 ,while ,irenus1 ,clement of ,alexandria1 ,tertullian1 the pseudo-,cyprian1 etc41 fix the year of ,christ's birth by a year of the emperor1 i4e4 the forty-first or forty-second of ,augustus1 it is given in this document in the form of a consular year1 and while the former give #gea-geb ,u4,c4 as the year1 the latter gives #ged4 ,all this creates great difficulty in accepting the evidence of the compiler4#caa ,we must now deal with the day of the month given in the chronology1 the #beth ,december1 which1 strictly speaking1 alone is of importance in connection with the end we have in view1 although it cannot well be separated from the previous question as to the year4 ,it has recently been thought that ,hippolytus afforded some very early evidence on this point1 owing to a passage in his commentary on ,daniel bearing upon the subject4 ,however1 this hope has proved deceptive1#cab since the passage in ,hippolytus proves to be the addition of a much later hand2 we are thus left with the chronology of #ced as the earliest evidence for placing the birth of ,christ on the #beth ,december4 ,the result of our investigation of this compilation1 made up of historical1 chronological1 and other materials1 proves that the compiler1 in collecting his materials in #ced1 added to the lists of consuls1 which naturally he did not draw up himself1 the notice that ,christ was born under these particular consuls on the #beth ,december1 because it was at that time the generally accepted date4 ,it could only be widely accepted1 when the festival of ,christ's birth had already been celebrated on this day1 not recently but during a considerable period4 ,it is very improbable that it had just been introduced by any one person in particular1 such as the ,bishop of ,rome1 for the first years of the reign of ,liberius were very troubled and ill suited for the introduction of so important an innovation4 ,moreover1 history shows that a thing like this cannot be done all at once by a stroke of the pen1 or at the will of an individual1 even though he be the ,bishop of ,rome1 but is rather the outcome of a long period of preparation4 ,the compiler clearly bears witness that ,christmas existed already in ,rome in #ced1 but not that it had then been only recently introduced there1 still less that ,christ was actually born on the #beth ,december4 ,this statement is unsupported by evidence prior to #ced1 for the passage in ,hippolytus is an interpolation1 the ,depositio ,martyrum and the ,depositio ,episcoporum have been worked over by the hand of the same compiler1 who may have made additions to them to the same effect without prejudice to their original contents4 ,nevertheless attempts were made to maintain the #beth ,december on other grounds4 ,as we have seen1 ,chrysostom made an attempt of this kind1 and even in recent times there have been people who repeated the attempt1 without falling into the mistake of making ,zachary a ,high ,priest4 ,they reckoned as follows3--when the angel announced to ,zachary his son's birth1 the course of ,abia1 to which ,zachary belonged1 was performing the service of the ,temple4#cac ,at the dedication of the ,temple under ,solomon it was arranged that the twenty-four priestly families mentioned in #a ,paral4 xxiv4 #g-ac should relieve one another in orderly succession throughout the year1 each being responsible for the ,temple services for a week4 ,the first course was that of ,joiarib1 the course of ,abia being the eighth4 ,after the return from exile1 these courses of priests were re-established1 and continued to discharge their functions as before1 so soon as the new ,temple had been dedicated4#cad ,according to the assertion of ,josephus1#cae this arrangement survived to his own time1 and was consequently in existence at the commencement of the ,christian era4 ,since the dedication of both ,temples took place in autumn1 it has been calculated that the course of ,abia must have been on duty in the year of the ,lord's birth on the day of ,atonement1 which fell at that season4 ,this was arrived at by calculating both forwards and backwards from the destruction of ,jerusalem4 ,but in the former case1 beginning with the restoration of the ,temple1 the calculation is thrown into confusion by the fact that twice during the existence of the second ,temple the regular performance of divine service was interrupted4#caf ,in the time of the ,machabees1 under ,antiochus ,epiphanes1 the interruption lasted for three years4 ,in this case what was to be done8 ,the succession of the courses might be resumed after the interruption as if nothing had happened1 or1 at the re-establishment of worship1 that course might undertake duty whose turn it was to serve at that particular time of the year1 or1 finally1 one might start afresh with the course of ,joiarib4 ,in all these cases it would be said that the ancient order had been maintained1 but which of the three possibilities just mentioned was actually chosen is not told us4 ,even if it were told us1 the reckoning would still be without solid foundation4 ,for each course of priests served in turn twice a year1 leaving however eighteen days1 or in a leap-year twenty-nine1 still to be accounted for4 ,the difficulty is not lessened by the fact that during the week of the ,passover1 several courses were on duty in the ,temple at once4 ,granted that the course of ,abia was on service in spring and again in autumn1 ,st ,luke unfortunately does not inform us at what season of the year the angel appeared to ,zachary1 or even if this event happened during the ,passover1 when the course of ,abia might quite possibly have been on duty as well4 ,we are no better off if we begin our reckoning from the destruction of ,jerusalem1 when the course of ,joiarib is said to have been on duty1#cag for again we do not know in what season of the year the angel appeared4 ,if we take the autumn as certain1 then we assume what must be proved4 ,even if the difficulties are fewer in this method of proceeding1 on account of the shortness of the period1 it still remains a question whether1 when the services of the ,temple came to an end in ,a4,d4 #gj1 they ceased on the #hth ,gorpios1 when the citadel of ,jerusalem was taken1 or on the #ajth ,lous1 the day of the destruction of the ,temple itself4#cah ,it is impossible by these means to prove that the #beth ,december is really the day of ,our ,lord's birth4#cai ,it follows from this that there is no sort of existing proof that the ,redeemer was actually born on this day4 ,we may add1 moreover1 that even when this opinion had met with acceptance from many1 and in times when ,christmas had become one of the popular festivals1 there were not wanting some here and there who expressed doubt on the question4 ,this is the case in an ancient sermon on ,christmas included among the spurious writings of ,st ,jerome3 8,whether our ,lord ,jesus ,christ was baptized to-day1 or whether ,he was born1 has given rise to different opinions in the world1 and according to the different traditions different views are maintained40#cbj ,although this sermon is incorrectly attributed to ,st ,jerome1 it nevertheless certainly belongs to his time1 for it refers to the gilded temples of ,rome 7aurata capitolia74 ,what then was the amount of knowledge possessed by antiquity concerning the true day of ,christ's birth8 ,it may not be out of place to attempt to answer this question4 ,there are only a few passages in which the oldest writers in the ,church refer to the matter1 but from these it is easy to see that1 even in the earliest times1 nothing was known for certain1 and that those who were interested in the question did not agree among themselves4 ,this was the case1 for example1 in ,alexandria in the second century4 ,a party existed there who regarded the #beth of the ,egyptian month ,pachon 7i4e4 #bjth ,may7 as the day of our ,lord's birth4 ,the ,basilidians of ,alexandria1 however1 observed it on the #aeth ,tybi 7i4e4 #ajth ,january71 and passed the preceding night in devotional readings4 ,the majority celebrated ,christ's birth on the #aath ,tybi 7i4e4 #fth ,january74#cba ,in a treatise of the third century formerly attributed to ,st ,cyprian1 which deals with kindred subjects1 a very different view appears4 ,the anonymous writer of this treatise 7,de ,pascha ,computus71 which was composed in ,a4,d4 #bdc1 inclines to the view that the #bhth ,march was the true day of ,christ's birth1#cbb and1 contemporary with this1 ,hippolytus sets it down on the #beth of the same month1 provided this is the correct interpretation of the inscription on his statue4 ,in the fourth and fifth centuries1 the view became prevalent that ,christ was born on the #beth ,december1 and ,st ,augustine uses expressions which seem to imply he was of this opinion4#cbc ,the four gospels contain nothing in support of any of these dates4 ,their authors attached no importance to this point1 although their aim in writing was to give information concerning our ,lord's life1 and1 even if the date was known to them1 we must allow for the difficulty of fixing dates of past events in accordance with ,jewish modes of reckoning time4 ,however1 it is possible that our ,lord was born at the beginning of winter4 ,the census which took place at the time of ,his birth1 rendered it necessary that the inhabitants of ,juda should be enrolled each in his own city4 ,on this account1 the ,roman authorities would see that the census was made at a season when agricultural work had ceased1 such as the late autumn or early winter4 ,there can have been no ecclesiastical tradition concerning the date of the ,nativity1 since in the earliest times it was commemorated by no special festival4 ,the ,epiphany1 which commemorated several events1 took the place of such a festival4 ,these are the difficulties which stand in the way of accepting the #beth ,december as the actual date of the ,nativity1 and they must be taken into account by any one who desires to form a judgment for himself on this matter4 ,the other questions relating to the same point are more easily disposed of4 ,whether the accepted date is correct or not1 we find it definitely set down by the chronographer of #ced1 who directly states that ,christ was born on the #beth ,december 7natus est octavo ,kalendas ,januarias71 while it follows indirectly from his words that this day was solemnly observed as the day of ,his nativity4 ,the ,calendar ends with the year #ced1 and accordingly ,christmas was observed then in the same way as at present4 ,the year #ced brings us within the pontificate of ,liberius1 and it is just in his pontificate that we find further authentic evidence concerning the feast4 ,during his pontificate ,liberius gave the veil to ,marcellina1 an elder sister of ,st ,ambrose4 ,this took place on the day of our ,lord's birth 7,natalis ,salvatoris71 and on this occasion ,liberius delivered a sermon preserved for us by ,ambrose in his ,de ,virginitate4 ,in this work he recalls to his sister's memory what the ,pope had said3 8,when thou sealedst thy vow of virginity in ,st ,peter's by changing thy habit on the birth-day of the ,redeemer--on what more fitting day could it have taken place than that on which the ,virgin 7,mary7 brought forth her child--and in the presence of many of ,god's hand-maidens who strove for thy companionship1 he 7,liberius7 said1 #8,thou hast desired excellent espousals1 my daughter4 ,thou seest what a crowd of people have come together to celebrate the birth-day of thy ,bridegroom1 and that no one goes away from hence unnourished4 ,he it is who1 when invited to the marriage1 changed water into wine4 ,he will vouchsafe the true secrets of virginity to thee1 who until now hast been subject to the beggarly elements of nature4 ,he it is who1 with five loaves and two fishes1 satisfied four thousand men in the wilderness4#cbd ,he could have satisfied more had more been there4 ,finally1 ,he has invited still more to thine espousals1 not to give them barley-bread1 but a ,body from heaven4'0#cbe ,liberius here represents taking the vows of religion under the familiar figure of a marriage4 ,the marriage feast always forms part of every marriage1 and accordingly it was the duty of the ,bridegroom whom ,marcellina had chosen to provide one4 ,he had changed water into wine and fed thousands with a few loaves1 but now ,he feeds a still greater number with ,his mystical ,body in the ,holy ,eucharist4 ,this is the thought running through the ,pope's address4 ,st ,ambrose does not inform us of the year in which the ceremony took place at which ,liberius spoke the above words4 ,liberius had been elected bishop of ,rome 7#agth ,may #ceb7 in troublous times under the ,emperor ,constantius1 a strong ,arian4 ,as he refused to communicate with the ,eusebius and protected ,st ,athanasius1 he was banished to ,bera at the end of #cee1 where he was compelled to remain until #ceg4 ,the ,archdeacon ,felix1 relying on the ,emperor's support1 allowed himself to be consecrated bishop in his stead1 but found no following in ,rome4 ,on this account1 ,constantius consented to the recall of the lawful bishop1 and ,liberius resided in ,rome for the remainder of his pontificate1 and died there in #cff4 ,it is more probable that ,marcellina's clothing with the religious habit took place during the latter part of this pontificate4 ,for according to the received opinion1 ,st ,ambrose was born about the year #cdj1cbf and thus in #cec he would have been only thirteen years old1 and although his sister was older1 yet in #cec she would not have been twenty-five1 the canonical age for taking the veil4#cbg ,still it is not impossible that the ceremony and the address of ,liberius took place between #ceb and #ced1 and at any rate this much is certain that it took place on the #beth ,december and not on the ,epiphany 7#fth ,january71 according to the view formerly held4#cbh ,there is no evidence that the ,epiphany was observed in ,rome1 as it had been in the ,east1 as the day of ,christ's birth1 and ,liberius in this address does not say that the commemoration of the miracles of the loaves and of the changing water into wine was being celebrated precisely on the day of ,marcellina's taking the veil1 i4e4 on the day of the ,saviour's birth 7,natalis ,salvatoris74 ,these things were alluded to only because of their connection with the train of thought followed by ,liberius in his address4 ,nothing can be gathered from the words of ,liberius as to when ,christmas was first observed in ,rome on the #beth ,december4 ,in any case1 it did not come into existence suddenly1 but would require time1 and1 like other festivals1 a considerable period would have to elapse before it became general and gained official recognition4 ,contemporary evidence on this point is wanting2 one ancient witness1 unfortunately not altogether reliable1 speaks of ,julius ,i4 and not ,liberius as the originator of ,christmas4 ,we must now conclude by giving the view we have arrived at4 ,in ,rome a distinctive custom had arisen of celebrating ,christ's nativity on the #beth ,december1 while in other quarters it was celebrated on the #fth ,january4 ,how this was brought about must remain a matter for conjecture4 ,it has been thought that in some places heathen festivals of various kinds were kept in the month of ,december2 in particular1 the ,kikellia#cbi was kept at ,alexandria on the #beth ,december1 in ,bostra and ,pella1 a festival of local observance1#ccj and in ,rome1 the ,saturnalia began on the #agth ,december and lasted until the #bcrd4#cca ,it is only natural that the winter solstice should give rise to a festival1 and find its place marked in the ,calendar of ,feasts4 ,indeed1 in the ,roman ,calendar of much later date--that of ,philocalus--the #beth ,december is marked as the birth-day of the unconquerable ,sun-,god 7,natalis ,solis ,invicti74 ,since on the #bast ,december the sun reaches its lowest point1 and then begins once more to rise higher in the heavens1 man1 in his simplicity1 marked the day on which this change in the sun became perceptible as the new birth or birth-day of the sun1 the invincible ,sun-,god4 ,what was more natural for the ,christians of that age than to connect this obvious natural event with the thought of the nativity of ,him who is the ,light of the ,world6 ,even if the ,holy ,scriptures had not suggested this idea1 it must have presented itself to the ,christian mind4 ,the comparison of ,christ with the sun1 and of ,his work with the victory of light over darkness1 frequently appears in the writings of the ,fathers4 ,st ,cyprian#ccb spoke of ,christ as the true sun 7sol verus74 ,st ,ambrose#ccc says precisely1 8,he is our new sun0 7,hic sol novus noster74 ,similar figures are employed by ,gregory of ,nazianzus1 ,zeno of ,verona1 ,leo the ,great1 ,gregory the ,great1 etc4#ccd ,every child knows that ,simeon addressed the new-born ,messias as 8a light to the revelation of the ,gentiles10 and1 since the ,messias is also called by the ,prophets the light in the darkness and the ,sun of ,justice1 it is easy to see how such expressions passed into the ,church's liturgy for this festival4#cce ,it was natural for the ,romans to set down the birth-day of this new ,sun on the day marked of old time in their ,calendar as a ,natalis ,solis1 and observed as a festival by all the heathen inhabitants of ,rome4#ccf ,the choice of the day cannot be due to the desire to supplant the heathen festival1 for it was not a festival of any special importance4 ,but the similarity between the natural fact 7the solstice7 and the revolution in the spiritual sphere 7,christ's nativity71 was sufficient to suggest the idea4 ,it was not necessary to wait for the time of ,constantine in order to hit upon this idea4 ,we must now return once more to the usages of the ,church of ,jerusalem and the festival observed there4 ,the #fth ,january1 indeed1 was called in ,jerusalem ,epiphany1 nevertheless the nativity of ,christ formed an especially prominent feature of the commemoration4 ,a detailed description of the function is given in ,silvia's diary4 ,unfortunately the beginning is missing1#ccg and the account opens with the return of the great procession which took place annually from ,jerusalem to ,bethlehem the evening before the feast4 ,the next morning1 the procession returned to ,jerusalem and proceeded to the ,church of the ,anastasis1 which was richly decorated4 ,the monks remained all night in the church at ,bethlehem1 which1 all through the octave1 remained in festal array4#cch ,a procession to ,bethlehem1 on the ,epiphany would have no meaning1 if the baptism of ,christ was the only event commemorated at that feast1 for this1 of course1 took place in the ,jordan4 ,in ,jerusalem1 as in the other ,eastern ,churches1 no special ,christmas festival had been as yet instituted1 still at the commencement of the fifth century there were some who regarded the ,epiphany as the day of ,christ's nativity in the flesh1 although1 as ,st ,jerome says1#cci the ,son of ,god did not reveal ,himself in flesh but rather concealed ,himself4 ,indeed1 if we are to believe ,cosmas ,indicopleustes1 who lived in the middle of the sixth century1 the nativity of ,christ was commemorated at ,jerusalem1 and there only on the ,epiphany--8a superstitious fancy10 as he calls it4#cdj ,on the other hand1 it has been stated that ,bishop ,juvenal 7#dbe-deh71 who obtained for the ,church of ,jerusalem patriarchal rank1 introduced the feast of ,christ's birth4#cda ,perhaps it was specially difficult to establish this festival in ,jerusalem on the #beth ,december because another festival was already observed there on that day--the commemoration of ,david and the ,apostle ,st ,james4#cdb ,their commemoration1 along with that of ,st ,joseph1 is kept both by the ,greek ,church and the ,church of ,jerusalem on the ,sunday before ,christmas4#cdc ,a document already referred to1 dating from the end of the ninth or beginning of the tenth century1 affords an interesting proof of the manner in which these matters which we have placed before the reader were regarded at a later date4 ,john1 ,bishop of ,nica1 who flourished about the year #ijj1 endeavoured to induce the ,armenians to adopt the #beth ,december as the day of ,christ's birth1 and set down in an elaborate treatise the reasons he thought calculated to influence them4 ,this composition is especially interesting because in it the introduction of ,christmas is ascribed to a particular individual1 none other than ,pope ,julius ,i4 7#ccg-ceb74 ,bishop ,cyril of ,jerusalem 7#cdh-chf7 is said to have corresponded with him on this question4 ,even if1 from point of view of dates1 this were not impossible1 the letter of ,cyril would in itself give rise to suspicion4#cdd ,for ,cyril would have been more likely to introduce or establish the feast on another day1 while it is historically certain it was not yet observed in ,jerusalem in #che4 ,in this pretended letter1 ,cyril alleges as a reason for transferring the feast to a different day from the ,epiphany1 that it is impossible for the inhabitants of ,jerusalem to keep both feasts on the same day with befitting solemnity4 ,bethlehem lies three miles west1 and the ,jordan fifteen miles east of ,jerusalem4 ,it is stated in this letter that a procession went to both places on the same day1 and so it was impossible for the clergy to accompany both4 ,the often quoted diary of the ,gallic ,pilgrim#cde shows us that the procession to ,bethlehem actually took place1 but she is silent about a procession to the ,jordan4 ,this is first mentioned by ,gregory of ,tours in the sixth century4#cdf ,it only was possible when the ,nativity had been transferred to another day4 ,the writer of the letter has antedated a later practice and certainly was not ,bishop ,cyril of ,jerusalem4 ,the manner in which this letter brings forth evidence in favour of choosing the #beth ,december for the ,nativity of ,christ is also interesting4 ,titus1 says the supposed ,cyril in this letter to ,pope ,julius1 had carried off all the books of the ,jews to ,rome after the destruction of ,jerusalem4 ,there they still remain1 and ,julius might make a search to see if the true birth-day of ,christ cannot be discovered4#cdg ,julius then discovered from the writings of ,josephus that ,zachary had seen the vision of the angel in the ,temple in the seventh month1 on the ,day of ,atonement1 which on that occasion had fallen on the #bcrd ,september4 ,on that day his son1 ,st ,john the ,baptist1 was conceived1 who was born on the #bdth ,june following1 but ,christ1 according to ,st ,luke i4 #cf1 was born six months later1 on the #beth ,december4 ,as regards the liturgical celebration of the feast1 the oldest sermons on the ,nativitas ,domini which have come down to us1 are those of ,zeno of ,verona 7 #chj74cdh ,they are purely moral exhortations1 and throw no light upon the date of the feast4 ,he has no sermon for the ,epiphany1 and it may be inferred he did not observe it or that it was identified with the ,nativity4 ,the representation of the crib on a side-altar or some other conspicuous place in the church is a special feature of the ,christmas festival at the present day4 ,this remains in the church until ,epiphany1 or even to the #bnd ,february4 ,the ,christmas crib dates back to ,st ,francis of ,assisi1 who1 with the permission of the ,pope1 set up in #abbc for the first time a representation of the child ,jesus in the manger4 ,it is also the custom to celebrate three ,masses1 of which the first1 according to the ancient use1 commenced at midnight4 ,as the words of the ,mass show1 this first ,mass commemorates the eternal generation of the ,son from the ,father1 the second commemorates ,his ,incarnation and birth into this world1 the third ,his birth through grace1 in the hearts of sinners4 ,the ,gelasian sacramentary mentions the trina celebratio4 ,the custom is one which reaches back to early ,christian times4 ,gregory the ,great mentions it in ,hom4 viii4 in ,evang4 ,the ,leonine sacramentary contains nine different formularies for ,christmas1 but the other western rites1 including the ,mozarabic1 have only one ,mass for the feast4 ,the ,menology of ,basil ,porphyrogenitus gives the flight of ,mary into ,egypt on the #bfth ,december1 and ,st ,stephen only on the following day4 ,since the #beth ,december was only chosen for reasons of a more or less accidental and external character1 so too the days which immediately follow--,st ,stephen1 ,st ,john the ,evangelist1 and the ,holy ,innocents--have no real connection with ,christmas1 although they are of very ancient institution4 ,the #bfth ,december was already a special festival in the fourth century1 as appears from the sermons of ,st ,augustine 7,sermo #cad1 c4 #a71 though he knows nothing of the two following days4 ,the #bbjth sermon1 which celebrates the ,holy ,innocents1 is spurious4#cdi ,they appear1 however1 in the ,african ,calendar of the sixth century4 ,on the ,innocents' ,day in the ,middle ,ages the schoolboys used to elect a bishop who was nothing more than their leader1 and the ceremony was quite harmless4 ,for this ceremony1 as well as for the crib and other popular customs still practised1 the reader is referred to ,heuser's elaborate articles in the ,kirchenlexikon1 iv41 #acie-adcf4 ,the introduction of ,christmas and its appointment on the #beth ,december brought about the establishment of three other festivals3 #a4 the feast of the ,circumcisio ,domini1 eight days after the ,nativity1 according to ,st ,luke ii4 #ba1 7postquam consummati sunt dies octo1 ut circumcideretur puer1 vocatum est nomen ejus ,jesus74 #b4 ,the ,annunciation on the #beth ,march1 which is also the day of ,christ's conception1 and so is placed nine months before the #beth ,december4 ,the historical evidence for this day is on a par with that for ,christmas4 #c4 ,the ,nativity of ,st ,john the ,baptist1 on the #bdth ,june4 ,another consequence was that the festival of the ,occursus ,domini 771 i4e4 the meeting of our ,lord with ,simeon in the ,temple1 on ,candlemas ,day1 which was observed in ,jerusalem before the introduction of ,christmas1 had to be transferred to another day4 ,according to the regulations of the ,jewish ,law in ,lev4 xii4 #f1 the period of uncleanness after birth lasted forty days4 ,and according to ,st ,luke ii4 #bb1 ,mary submitted to the ,law in this respect4 ,so long as our ,lord's birth was commemorated at ,epiphany on the #fth ,january1 the #aeth ,february was the fortieth day after the ,nativity1 and so1 as a matter of fact1 the festival of the ,occursus ,domini was celebrated in ,jerusalem on this day in #che4cej ,but when the ,nativity came to be celebrated on the #beth ,december1 the other festival had to be placed thirteen days earlier1 on the #bnd ,february1 as it is at the present time4#cea #b4 ,advent and the ,sundays until ,septuagesima ,christmas1 like ,easter1 besides its ,vigil and ,octave1 has also a considerable period of preparation4 ,this1 naturally1 could only come into existence after the institution of the festival1 and indeed a certain time had to elapse before it was organised4 ,since ,christmas itself was first observed in the middle of the fourth century1 it is not remarkable that the earliest clear reference to ,advent1 from an official source1 dates from the end of the sixth century4 ,some sort of preparatory season to ,christmas1 however1 existed before this4 ,as in the case of ,easter1 this preparatory season was marked by a fast commencing on ,st ,martin's ,day 7#aath ,november71 and lasting until ,christmas4 ,all ,mondays1 ,wednesdays1 and ,fridays were fasted as in ,lent4 ,such was the preparation observed in ,gaul since the appointment of the festival by ,bishop ,perpetuus of ,tours 7 #dia74 ,the same observance existed in other parts of ,gaul1 for the first ,council of ,maon 7#eha7 prescribes exactly the same order1 and also that from ,st ,martin's ,day to ,christmas the ,mass shall be the same as during ,lent--the first sign of the liturgy for ,advent4 ,in the province of ,tours there was a similar enactment1 although affecting the monks alone1 ordering them to fast through the whole of ,december4#ceb ,the ,roman ,church did not observe the fast1 although she treated ,advent as a liturgical portion of the ,church's year and incorporated it therein4 ,although the ,greek ,church has not marked the preparation for ,christmas in her liturgy1 still she has observed the fast since the eighth century4 ,this begins on ,st ,philip's day 7the #adth ,november71 and continues for six weeks until ,christmas4 ,according to the ,mozarabic and ,milanese rites1 this is the length of ,advent4 ,the ,copts observe an ,advent fast beginning on the #aith ,athyr 7#aeth ,november74#cec ,once the observance of ,advent had been established in ,rome1 it spread throughout the entire ,west4 ,in ,spain we find it extended over five ,sundays according to the ,lectionary of ,silos1 dating from about #fej4 ,it took longer to make its way in ,france1 although the way had already been prepared for it by ,perpetuus of ,tours4 ,the service-books of the seventh century1 the ,lectionary of ,luxeuil1 and the so-called ,missale ,gothico-,gallicanum1 edited by ,mabillon1 commence with the ,vigilia ,natalis ,domini1 without ,advent4 ,in ,rome1 the institution of ,advent cannot be traced further back than to the sixth century1 for the sermons of ,st ,augustine and ,leo ,i4 make no mention of it4 ,unmistakable evidence for its observance is found for the first time in the homilies of ,gregory the ,great4#ced ,the want of uniformity in the duration of ,advent in different parts of the ,church is due to the fact that local ,churches1 conformably to the ancient discipline1 acted independently of each other4 ,thus1 in ,rome ,advent lasted only four weeks1 as we gather from the ,gregorian sacramentary1 which provides three ,sundays in ,december with collects de adventu ,domini1 and a dominica vacans2 in the ,appendix1 however1 five ,sundays are reckoned before ,christmas4#cee ,the first traces of ,advent are to be sought for in the lectionaries1 as1 for instance1 in that drawn up by ,bishop ,victor of ,capua 7#edf-edg71 and used by ,st ,boniface4#cef ,this contains four ,epistles for the ,sundays before ,christmas 7de ,adventu74 ,the ,gelasian sacramentary has five ,sundays in ,advent1 but it has obviously been revised for the use of the ,frankish ,churches4 ,all service-books containing only four ,sundays in ,advent belong to the ,roman rite4 ,in course of time the divergence between the ,roman and ,frankish uses became noticeable and gave rise to confusion4 ,amalarius remarks3 ,in all missals and lectionaries there are five ,sundays in ,advent1 but in the ,antiphoner there are only three offices and a ,dominica vacans1 and the ,gregorian missal has only four ,sundays in ,advent4 ,in support of five ,sundays1 it was urged that from the beginning of the world until the ,christian era five of the seven ages of the world had passed4 ,even in the tenth century1 opinions were expressed in favour of five weeks4 ,it was urged that1 according to the other practice1 if ,christmas fell on a ,monday1 ,advent strictly speaking lasted only three weeks4 ,abbo of ,fleury 7 #ajjd7 is witness to the existence of a twofold practice in a later period4#ceg ,in the eighth century1 an ,advent of four weeks was observed in ,france wherever ,roman influence extended4 ,berno of ,reichenau in his writings on ,advent is only occupied with the question how to deal with the vigil of ,christmas when the #beth ,december falls on a ,monday4 ,the ,micrologus does not mention an ,advent season of five weeks1 nor does ,beleth4#ceh ,a deviation from this custom appears in the ,milanese and ,mozarabic rites which prescribe a duration of six weeks for ,advent1 thus bringing it into conformity in this respect with ,lent4 ,at first ,advent was regarded merely as a time for penance and mortification in the same way as ,lent4 ,on this account1 it was widely observed as a time of fasting1 although the ,church had nowhere so ordered it4 ,later on1 again1 ,advent was regarded as a type or memorial of the ,old ,testament or the time before ,christ4 ,however1 the view that the four weeks of ,advent typify the four thousand years from ,adam to ,christ1 impressive as it is1 finds no support from the ,liturgy4 ,on the contrary1 the lections from ,genesis in the ,breviary begin in ,septuagesima1 while during ,advent the lections are taken from the ,prophet ,isaias4 ,as far as the lections from ,scripture are concerned1 the ,gospel for the second ,sunday in ,advent recounts our ,lord's ,messianic labours1 while ,his birth is only commemorated some two or three weeks later4 ,the ,gospel for the first ,sunday speaks of the end of the world1 not1 as one would expect1 of its creation4 ,the medival lectionaries1 moreover1 replace ,st ,luke xxi4 #be et seqq4 on this ,sunday with the ,gospel ,cum appropinquasset ,jerusalem1 etc4 7,st ,matthew xxi4 #a et seqq471#cei and the preceding ,sunday is sometimes called ,dominica in prparatione ,adventus1 or ,dominica ,quinta ante ,natalem ,domini1 in which we see a remnant of the more ancient reckoning4 ,the collects of the ,mass express the hope of the ,messias and the longing for ,his appearance4 ,we must also consider ,christmas in connection with the festivals which follow in the course of the year1 such as the ,circumcision of our ,lord1 which1 of course1 falls on the eighth day after ,christmas1 the ,octava ,domini1 the ,epiphany1 and ,candlemas ,day4 ,thus quite naturally1 as it were1 a cycle of festivals has grown up round ,christmas ,day4 ,we may also mention the ,sunday in the ,octave of ,christmas with its ,gospel giving the account of the meeting of ,jesus and ,his parents with ,simeon and ,anna4 ,the ,gospel for the ,sunday after ,new ,year's ,day records the flight into ,egypt4 ,the ,sundays after ,epiphany form connecting links between ,christmas and ,easter1 varying from two to six1 according as ,easter falls earlier or later4 ,only the two first ,sundays have any distinctive character1 the first commemorating the visit of our ,lord to the ,temple at the age of twelve years1 and the second ,his first miracle at ,cana of ,galilee4#cfj ,the remaining ,sundays1 along with ,septuagesima and ,sexagesima1 do not commemorate any historical event in their lections from ,scripture2 ,quinquagesima and the ,sundays in ,lent direct our attention to the approaching ,passion4 ,in the case of the ,sundays three to six after ,epiphany1 this is intentional1 since they are liable to be transferred from their proper place to the end of the year when necessary4 ,the ,sunday in the ,octave of ,christmas1 or1 as it was formerly called1 the ,sunday after ,christmas1 has as its ,gospel ,st ,luke ii4 #cc-dj1 which gives the account of ,simeon's prophecy4 ,chronologically speaking1 this passage comes before its time1 for1 in ,st ,luke's ,gospel1 it comes after the passage chosen as the ,gospel for ,candlemas 7,st ,luke ii4 #bb-cb71 of which it forms the continuation4 ,in the last verse 7ii4 #ci71 mention is made of the return from ,jerusalem or ,bethlehem to ,nazareth4 ,the events1 however1 which follow in the course of the ,church's year--the circumcision and the arrival of the ,wise ,men--must have happened before the return to ,galilee4 #c4 ,the ,octave of ,christmas4 ,the ,circumcision4 ,the ,new ,year ,since ,easter1 after the example given by the ,synagogue1 was from the first observed with an octave1 and1 since ,epiphany had its octave already in the eighth century1 it was inevitable that ,christmas should be provided with one also4 ,accordingly1 the eighth day after ,christmas bears the name ,octava ,domini 7,in ,octavas ,domini7 in the ,gelasian#cfa and ,gregorian sacramentaries1 whence it may be inferred that it was not yet regarded as an independent festival and passed unnoticed if it fell on a week-day4 ,on the other hand1 it was partially observed as a popular holiday1 at least it gave occasion in many places for popular rejoicings1#cfb being the day on which the ,roman ,calendar began a new year4 ,in ,ravenna it was marked by dancing and masquerades1 against which ,peter ,chrysologus inveighed in his #aeeth ,sermon4 ,since he forbids ,christians to put in even an appearance at these entertainments1 they must have been of an objectionable nature4 ,it was the same in ,gaul even in the sixth century and later4 ,the second ,council of ,tours1 and the ,councils of ,auxerre and ,rouen 7#fej7 were compelled to forbid these rejoicings4 ,with a view to counteracting their influence1 the bishops exhorted the faithful to attend divine service on this day1 and appointed somewhat earlier penitential processions 7litani7 to be privately performed in atonement for the sins committed at this season4#cfc ,in ,spain1 the eleventh canon of the fourth ,council of ,toledo commanded a strict fast and abstinence for the same object1 and the ,allelujah was omitted from the psalmody4 ,in #fej1 a law of the ,kings ,recceswinth and ,erwig made the ,kalends of ,january a festival of obligation4#cfd ,in ,rome1 in the eighth century1 the people spent the nights dancing in the streets to the scandal of pilgrims from the north1 as ,boniface informed ,pope ,zacharias4 ,these abuses lingered longest in ,france though divested of their heathen character4 ,late on in the ,middle ,ages1 we find a remnant of them in the so-called ,feast of ,fools1 at which ecclesiastical customs were travestied by the election of a ,bishop of ,fools and by all sorts of misconduct in the churches4 ,things became so bad that the papal legate1 ,cardinal ,peter1 felt compelled to order ,odo1 ,bishop of ,paris1 to pronounce excommunication on all who took part in such proceedings4 ,the bishop prohibited the abuse in the strongest manner in #aaii1 but in spite of repeated ecclesiastical censures1 it continued on into the fifteenth century1 as appears from a report of the theological faculty of ,paris in #addd4cfe ,the #ast ,january appears as an ecclesiastical festival at ,rome for the first time at the beginning of the ninth century1 where it is called from the first ,circumcisio ,domini1 the name which it bears among the ,greeks1 ,syrians1 and ,copts4 ,we have already observed that in the ,gregorian sacramentary the #ast ,january is simply called ,octava ,domini4 ,the same is also the case in the ,calendar of ,st ,genevive1 edited by ,fronteau1 which was written between #gad and #gca4cff ,in the ,homiliarium of ,charlemagne compiled by ,paul the ,deacon between #ghf and #gig1 the day is still called in octavas ,domini1 i4e4 ,calendas ,januarias4#cfg ,the change of name must have been effected shortly after this4 ,although among the sermons of ,zeno of ,verona1#cfh there is one on the circumcision of our ,lord1 this only proves that he treated of this subject in his discourse1 and affords no evidence for the existence of the festival4 ,in the ,calendar of ,charlemagne1 edited by ,piper1 dating from between #gca and #gha1 the name ,circumcisio occurs1 so too in the list of ,festivals of ,sonnatius4 ,on the other hand1 the ,gregorian sacramentary written1 under ,archbishop ,otgar1 about #hdj for the monastery of ,st ,alban near ,mainz1 has only ,octava ,domini4 ,the idea and date of this festival are derived from ,st ,luke ii4 #ba1 since eight days after birth our ,lord was circumcised and received ,his human name1 which1 according to ,jewish usage1 was given at the same time4 ,later on1 a special feast in honour of the ,holy ,name was instituted and appointed for the second ,sunday after ,epiphany4 ,its celebration was permitted to the ,franciscans by ,clement ,,vii4 in #aecj1 but the cultus of the ,holy ,name is due in a great measure to the influence of ,st ,bernardine of ,siena4 ,on #bjth ,december #agba1 ,innocent ,,xiii4 appointed this feast to be observed by the whole ,church4 ,the ,liturgy makes no reference to the commencement of the civil year1 although in the lectionary of ,silos this day is called ,caput ,anni4 #d4 ,the ,epiphany ,as the name ,epiphany implies1 the origin and early celebration of this festival is to be sought in the ,east4 ,among the ,syrians1 it is called denho1 or 8,going forth10 in the sense of 8oriens ex alto0 7,st ,luke i4 #gh74 ,among the ,greeks1 it goes by the name of or sc4 1 and 4 ,for the most part1 the ,latins employed the ,greek name1 or an equivalent1 such as ,festivitas ,declarationis1 used by ,leo the ,great1 manifestatio1 by ,fulgentius1 or apparitio by others4#cfi ,the root1 from which the ,greek is derived1 was employed to describe the dawn1 and the adjective was applied to the appearances of the gods bringing help to men4 ,these names sufficiently disclose the idea commemorated by the feast--the commemoration of the appearance of the ,son of ,god on earth in general1 with special reference to those occasions in ,his life on which ,his divine sonship was revealed in some distinctive manner4 ,prominent among those occasions were ,his ,nativity1 the worship of the three wise men from the ,east1 the baptism in ,jordan with its accompanying theophany1 and the miracles through which ,he manifested ,his divine power1 especially the first miracle at the marriage in ,cana4 ,accordingly people spoke of divine manifestations1 in the plural1 for the name dies epiphaniarum sive manifestationum was known to the heathen4#cgj ,the feast was kept on the #fth ,january4 ,the first indication that this day was marked in some special way in the ,christian ,calendar is given by ,clement of ,alexandria1 who says that some of the orthodox in his day regarded it as the birth-day of ,christ1 while the ,basilidians observed the #ajth ,january4#cga ,this of course does not prove that the #fth ,january was observed at that time in ,alexandria as a festival4 ,origen omits it from the list of festivals he gives in ,c4 ,cels41 #h1 #bb4 ,it appears1 however1 among the writings of ,hippolytus1 in an earnest exhortation which he addressed to a candidate for baptism shortly before the day of the 8,divine ,manifestations0 7 71 when baptism was to be received4 ,he starts with the baptism of ,jesus1 and then treats of the effects of baptism1 and of worthy preparation for its reception4#cgb ,a much later writer1 who is however not to be quite disregarded1 ,bishop ,john of ,nica in the ninth century1 traces back the institution of the festival to disciples of ,st ,john4 ,epiphany commemorates several events in the life of ,jesus by which ,he manifested ,his divinity4 ,one of these is ,his baptism by ,st ,john in ,jordan1#cgc for1 according to the scriptural narrative1 at the time of ,his baptism a voice from heaven was heard proclaiming ,jesus to be the ,son of ,god1 and the ,holy ,ghost visibly appeared in bodily shape as a dove4 ,the baptism in ,jordan is the special event commemorated by ,epiphany among the ,easterns1 e4g41 in the oldest ,coptic ,calendar ,epiphany is called ,dies ,baptismi ,sanctificati1 and in a later one ,immersio ,domini4#cgd ,the earliest existing sermon on the day--the homily of ,hippolytus--treats exclusively of the baptism of ,jesus4 ,chrysostom1 in addition to the baptism1 speaks of our ,lord's second coming in ,judgment as an event commemorated by the festival4 ,on account of its connection with the baptism1 this festival has among the ,greeks the secondary title of 8,feast of ,lights10 7 72#cge and in ,ireland1 contrary to the ancient custom of the ,church1 solemn baptism was administered on this day4#cgf ,the second event commemorated on the #fth ,january is the visit of the three ,wise ,men who1 by their gifts1 recognised ,christ as ,god and ,man and ,redeemer1 and worshipped ,him as the long expected ,king of the ,jews4 ,the ,wise ,men found the divine ,child still in ,bethlehem1 though no longer in the stable1 as artists usually represent the scene1 but in a roofed house#cgg where ,his parents were temporarily lodged4 ,the evangelists give no indication how long after the ,nativity this took place4 ,the visit of the ,magi appears as the sole event commemorated by ,epiphany in the six sermons of ,augustine delivered on the feast 7,sermons #aii-bjd74 ,fulgentius in his four sermons on ,epiphany treats only of this event and of the slaughter of the innocents4 ,the ,mass in the ,gelasian sacramentary refers in the collects and preface only to these mysteries1 and not to the two others1 and the ,gospel#cgh relates the visit of the ,magi4 ,the third event commemorated is the first miracle performed at the marriage in ,cana1 by which our ,lord manifested ,his divine power4 ,this threefold commemoration is still recognised in the present ,roman liturgy1 and finds expression in the antiphon to the ,benedictus1 which runs3 8,on this day the ,church is joined to her celestial ,bridegroom1 because ,christ washed away her sins in ,jordan1 the ,magi hasten with gifts to the royal espousals and the guests are gladdened with water changed into wine40 ,polemius ,silvius notices the three events in his ,calendar on this day4 ,paulinus of ,nola#cgi expressly mentions them4 ,they are especially dwelt upon and distinguished in a sermon of ,sedatus1 ,bishop of ,bziers1 in the sixth century4#chj ,maximus of ,turin was acquainted with the threefold commemoration1 but doubts if they all actually happened on the same day1 the #fth ,january4 ,later on1 in medival times1 there was a tendency to include under the ,epiphany other manifestations of ,christ's divine power1 such as the miracle of the loaves1 and the resurrection of ,lazarus4#cha ,there is hardly any trace in the ,west of ,epiphany as the festival of our ,lord's birth1#chb and even in the ,east this significance of the feast was forgotten after the institution of ,christmas4 ,lingering traces of the earlier conception which had not quite died out in the ,east1 may perhaps have been the occasion of a polemic from ,st ,jerome1#chc when he declared that the ,epiphany had never been regarded as a festival of ,christ's nativity4 ,by the introduction of ,christmas1 ,epiphany naturally lost its character as the day of ,christ's birth1 even in those parts of the ,church where it had originally been regarded as such4 ,it is not1 therefore1 to be wondered at that ,chrysostom1 as introducer of ,christmas1 felt compelled to explain to his hearers more particularly the difference between the feasts4 ,christ1 he says1 did not appear at ,his birth openly and to all1 but only to a few persons1 and so little was ,his divinity manifested thereby that ,st ,john the ,baptist was able to say3 8,there hath stood one in the midst of you1 whom you know not40 ,from the moment of ,his baptism1 ,his divinity was evident to all1 and consequently the festival instituted in honour of the baptism of ,jesus bears the name of ,epiphany4 ,moreover1 there is yet another and a fuller appearance of the ,lord which will take place at the end of the world4 ,hence the necessity1 according to ,st ,chrysostom1 of celebrating in addition to the ,epiphany a special festival in honour of ,christ's birth4#chd ,epiphany first appears with an octave in the ,calendars of the eighth century4 ,in the ,gregorian sacramentary it is without an octave1 but has a vigil4 ,in the ,calendar of ,fronteau the festival is kept up for three days4 ,one of the special observances connected with the feast was the publication on the #fth ,january of the annual pastoral letter of the ,patriarchs of ,alexandria--the epistola festalis--announcing the date of ,easter for the current year4 ,in #eda1 the fourth ,council of ,orleans 7can4 #a7 ordered the same thing for the ,west1 also the ,councils of ,auxerre in #egh and #ehe 7can4 #b74 ,in the ,middle ,ages the dates of the other movable feasts were added to the date of ,easter 7,pontif4 ,rom471 as is still done in some places1 as for example1 ,turin1 at the present day4 ,the festival was kept with special solemnity at ,jerusalem1 as we learn from the description of it given by the ,gallic ,pilgrim4 ,unfortunately1 the beginning with the special account of the feast is missing1 but there is no doubt that the foregoing paragraph described the ,epiphany1 for the succeeding festival is spoken of as quadragesima de ,epiphania 7c4 #bf74 ,according to this document a procession from ,jerusalem to ,bethlehem took place on the eve1 returning in the early morning4 ,after a time for rest1 the service commenced about the second hour of the day in the great church on ,golgotha1 which was richly decorated4 ,at the conclusion of the function the faithful proceeded to the church of the ,anastasis1 and1 about the sixth hour1 or twelve o'clock1 the festival was at an end4 ,in the evening vespers 7lucernare7 were sung4 ,on the second and third days service was held in the same church1 on the fourth day in the church called ,eleona on the ,mount of ,olives1 on the fifth day in the ,lazarium1 the grave of ,lazarus in ,bethania1 on the sixth day in ,sion1 on the seventh day in the church of the ,anastasis1 on the eighth day in the church of the ,holy ,cross4 ,thus both in ,jerusalem and in ,bethlehem the feast lasted eight days--a kind of octave4 ,in the ,eastern ,churches the day is further distinguished by the solemn blessing of the water1 mentioned by ,chrysostom and intended to recall the miracle at ,cana4 ,this is a very popular festival1 but in many places has been stripped of its religious character2 it is performed by the clergy going in procession to the sea or to a river1 reciting a prayer1 and then throwing a crucifix into the water which is fetched out again by swimmers and takes place on the #ahth ,january 7old style74 ,with regard to the antiquity and spread of the feast1 it was unknown in ,north ,africa during the third century1 for ,tertullian makes no reference to it1 and even in the time of ,st ,augustine it was rejected by the ,donatists as an ,oriental novelty4#che ,in ,origen's time1 at least1 it was not generally observed as a festival in ,alexandria1 since he does not reckon it as such4 ,for ,rome1 evidence is wanting for the earliest times1 but since the daughter ,church of ,north ,africa knew nothing of the festival at first1 it may be inferred that originally it was not kept at ,rome but was introduced there in the course of time4 ,in ,spain1 it was a feast-day in #chj1 in ,gaul1 in #cfa1 and there is evidence of its existence in ,thrace as early as #cjd4chf ,in the ,east it generally held the place of ,christmas as our ,lord's birth-day1#chg and as such it had already1 as early as the first half of the third century1 become domiciled in the ,church1 as is shown by the recently published ,testamentum ,jesu ,christi1 where it is twice named as a high festival along with ,easter and ,pentecost4#chh ,in the ,roman ,empire1 as early as ,a4,d4 #djj1 ,epiphany was one of the days on which games in the circus were forbidden by law4 ,not until ,justinian's#chi time were the law courts closed#cij on this day also4 #e4 ,the ,purification of the ,blessed ,virgin ,mary 7,,candlemas7 ,by the mosaic law1 every mother1 after giving birth to a son1 remained unclean for seven days1 in the first instance1 and then1 for thirty-three days longer1 was excluded from participation in public worship4 ,after the birth of a daughter the period of ceremonial uncleanness was twice as long4 ,thus the whole period lasted for forty or eighty days1 and at its conclusion the woman had to bring a yearling lamb for a holocaust and a pigeon for a sin-offering4 ,in case of poverty1 two young pigeons or turtle-doves sufficed as an offering 7,lev4 xii4 #b-h74 ,according to the narrative in the ,gospels1 ,mary1 after the birth of ,jesus1 fulfilled the commands of this law and brought the prescribed offering to the ,temple on the fortieth day1 on which occasion the meeting with ,simeon and ,anna took place 7,st ,luke ii4 #bb et seqq474 ,our ,blessed ,lady and her divine ,son1 in the first place1 and1 secondarily1 ,simeon and ,anna are the actors in this scene1 and it would have been strange had this event not been commemorated very early among the ,church's festivals4 ,the first reference to such a commemoration belongs to the last decades of the fourth century and comes from ,jerusalem4 ,it is contained in the diary of the so-called ,silvia4 ,the day was ushered in by a solemn procession1 followed by a sermon on ,st ,luke ii4 #bb seqq41 and a ,mass4 ,it had as yet no special name1 but was known merely as the fortieth day after the ,epiphany4 ,this goes to prove that at that time the ,epiphany was regarded in ,jerusalem as the day of the ,lord's birth1 and it follows indirectly from the expressions used 7hic7 that the festival was not yet known in the ,pilgrim's home4#cia ,it seems probable that the festival was first of all observed in ,jerusalem from whence it spread through out the whole ,church4 ,the person by whom1 and the time when it was first introduced into ,constantinople and the ,byzantine empire1 are known to us4 ,a plague having caused frightful mortality1 the ,emperor ,justinian1 as soon as it had passed away1 ordered the ,purification to be observed for the first time in #edb4cib ,the contradictory evidence in ,georgius ,hamartolus and ,nicephorus#cic that it was the ,emperor ,justin1 ,justinian's predecessor1 who introduced the festival and ordered it to be observed throughout the world1 seems due simply to a confusion between the two emperors4 ,in any case the spread of the feast throughout a wider area dates from this time4 ,the name by which the festival was known1 now that it was widely adopted in different districts1 was 8,the ,meeting10 in ,greek ,hypapante1 in ,latin ,occursus ,domini1 in reference to the meeting between the ,child ,jesus and ,simeon and ,anna2 it may be that this festival was introduced at ,rome in consequence of ,justinian's commands1 but no evidence to that effect is extant4 ,as far as ,rome is concerned1 it appears in the ,gelasian sacramentary with the new name of ,purificatio1 and as a feast of our ,blessed ,lady1 without any mention of a procession4#cid ,pope ,sergius ,i4 7#fhg-gja7 ordained1 however1 a procession on this as on the other principal festivals of ,our ,lady4 ,in the passage in question of the ,liber ,pontificalis1 the festival has the remarkable name of ,st ,simeon's ,day1 8which the ,greeks call ,hypapante10 which seems to show that the festival had not yet been well established in ,rome4 ,moreover1 the #bnd ,february was observed among the ,greeks as the actual day of ,simeon's death1 because in his canticle he had said1 8,now ,thou dost dismiss ,thy servant 444 in peace40#cie ,that the festival was only introduced at a late date in many places in the ,west is proved by the fact that in the ,lectionary of ,silos1 the oldest belonging to the ,spanish ,church1 and dating about #fej1 it does not appear4 ,the same is the case with regard to the ,calendar of ,st ,genevive in ,paris 7#gca-gda7 published by ,fronteau4 ,formerly the general opinion was that it had been introduced in ,rome by ,pope ,gelasius ,i4 in order that he might replace the heathen ,lupercalia1 with their midnight torch processions and disorderly proceedings1 by a popular ,christian festivity4 ,this opinion#cif cannot be maintained in the face of the facts referred to above4 ,the ,lupercalia indeed fell on the #aeth ,february1 which also happened to be the day on which this festival was originally kept in ,jerusalem1 but the ,gallic pilgrim makes no mention of lights carried in the procession4 ,again1 processions1 with or without lights1 were so common both among the ,christians and heathen of the early ,christian era1 that any connection between the procession on ,candlemas ,day and the ,lupercalia cannot be inferred4 ,the ,invitatorium 7,gaude et ltare1 ,jerusalem1 occurrens ,deo tuo71 and the preface1 which is that for ,christmas1 show that originally the feast was rather a festival of ,our ,lord than of ,our ,lady4 ,the collect for the day speaks of the presentation of the ,lord in the ,temple alone1 and the antiphons for the most part refer to the same event1 while the psalms are those of ,our ,lady's feasts4 ,the ,gospel for the day 7,st ,luke ii4 #bb-bc71 the same now as in the fourth century1 chronologically speaking1 precedes the ,gospel for the previous ,sunday4 ,for the ,sunday after ,christmas has ,st ,luke ii4 #cc-dj for its ,gospel1 which relates the return of the ,holy ,family from ,juda to ,galilee4 #f4 ,the ,sundays of the ,church's ,year as forming connecting-links between the principal ,feasts ,during the age of the persecutions it was scarcely possible for ,christians to observe any other festival than ,sunday1 and so it is not surprising that the two writers1 who have occasion to speak of the institution of the festivals of the ,church1 mention only ,easter and ,pentecost1 both of which fall on ,sundays4 ,to these ,christmas was added in the fourth century1 and ,epiphany somewhat earlier4 ,these chief festivals1 along with others soon added to their number1 formed the elements for the organisation of a festal system in the ,church1 as centres round which the lesser festivals grouped themselves4 ,the last step of importance1 however1 in this development of the ,church's year was to connect these chief festivals with one another1 so as to make them parts of a whole4 ,the ,sundays afforded a convenient means for effecting this4 ,they were associated with the festal character of the nearest feast and were connected with it as links in a chain4 ,the way for this development had been prepared by the season of preparation before ,easter1 and by the relation in which ,easter stood to ,pentecost4 ,the ,sundays of ,lent had their own character as a preparation for ,easter1 and the ,sundays in the fifty days between ,easter and ,pentecost--,quinquagesima--were marked by the festal character with which antiquity invested the whole period4 ,all that was needed was1 first of all1 to connect ,christmas1 ,easter1 and ,pentecost1 and1 in the second place1 the institution of a season of preparation before ,christmas4 ,this was accomplished between the sixth and the eighth centuries4 ,during the first six centuries1 the ordinary ,sundays of the year had neither liturgical position or character1 since they were not even enumerated4 ,there was a sort of commune dominicarum1 i4e41 a number of masses existed from which one could be chosen at will for each ,sunday4 ,to these ,sundays1 which were called simply dominic quotidian1 those after ,epiphany and ,pentecost belonged4 ,they numbered altogether twenty-nine or thirty1 according as the ,calendar gave fifty-two or fifty-three ,sundays in the year4 ,for the sum of the days of the year1 #cfe1 divided by seven makes fifty-two and one over1 and so the year which commences on a ,sunday has fifty-three ,sundays1 the others only fifty-two4 ,the smaller number of these1 six at most1 come between ,epiphany and ,septuagesima1 but the larger1 twenty-three to twenty-eight1 between ,whitsunday and ,advent4 ,the variation depends upon the date of ,easter4 ,there is no historical circumstance forthcoming to give these ,sundays a specially festal character4 ,with ,pentecost the commemoration of ,our ,lord's redemptive acts concludes1 and it was not the custom in the ,west to include events from ,church history in the cycle of feasts1 although the ,east celebrated a few1 as1 for example1 the ,general ,councils4 ,with regard to the ,roman rite in particular1 there are no special masses for the ,sundays after ,easter and ,pentecost in the ,leonine sacramentary4 ,a further development appears in the ,gelasian sacramentary1 where the ,sundays in ,lent and those between ,easter and ,pentecost alone have a clearly defined liturgical character1 and keep their special place in the ,calendar4 ,for the remaining ,sundays of the year1 there was a choice of only sixteen masses1 which are not in the first book of the ,gelasian sacramentary containing the course for the year 7anni circulus1 i4e41 ,proprium de tempore71 but at the commencement of the third book4 ,along with the masses for week-days and masses for special occasions1 they form the contents of this volume4 ,the masses for ,advent1 however1 strange to say1 are contained in the second book1 thus out of chronological order4 ,in the ,gregorian sacramentary1 at the end of the eighth century1 the ,church's year has the same form as at the present day1 with the sole exception that the ,sundays in ,advent come at the end1 instead of1 as at the present time1 at the beginning of the ,missal4 ,this is due to the fact that ,christmas was then usually regarded as the commencement of the year4 ,in the construction of the ecclesiastical year1 the ,gallic and ,spanish ,churches followed the ,roman4 ,the ,mozarabic breviary has five ,sundays in ,advent1 but they stand at the beginning4 ,they are in the same position in the ,liber ,responsalis sive ,antiphonarius1 contained in a ,codex of ,compigne belonging to the ninth century1 and falsely attributed to ,gregory the ,great4#cig ,the ,gregorian sacramentary simply numbers the ,sundays consecutively after ,pentecost1 but in the ,frankish lectionaries there are signs of an attempt to separate the ,sundays after ,pentecost into groups--,sundays after ,,ss4 ,peter and ,paul1 ,sundays after ,st ,lawrence1 etc4--but the custom was afterwards abandoned4 ,in ,france1 this division of the ,sundays after ,pentecost seems to have been general in the eighth century4 ,the ,homilarium of ,charlemagne divides them as follows3-- ,four ,sundays after ,epiphany4 ,three ,sundays after ,pentecost4 ,seven ,sundays after ,,ss4 ,peter and ,paul 7,post ,natale ,apostolorum74 #bb ,five ,sundays after ,st ,lawrence4 ,the ,september ,ember ,week 7,feria iv41 vi41 et sabb4 et ,dominica74 ,six ,sundays after ,st ,michael1 #bith ,sept4 7,post ,s4 ,angeli74 ,the ,kalendarium ,frontonis divides them thus3-- ,two ,sundays after ,pentecost4 ,six ,sundays after ,,ss4 ,peter and ,paul 7,post ,natale ,apostolorum74 #ai ,four ,sundays after ,st ,lawrence4 ,seven ,sundays after ,st ,cyprian 7,post ,s4 ,cypriani74 ,this gives only nineteen after ,pentecost1 and so the ,kalendarium ,frontonis has ten ,sundays after ,epiphany until ,septuagesima1 which must clearly have helped to fill up1 when necessary1 what was wanting at the end of the year4 ,the ,comes ,albini in ,ranke 7,app4 iv47 gives3-- ,five ,sundays after ,epiphany4 ,four ,sundays post ,pentecosten4 ,five ,sundays post natale ,,ss4 ,apostolorum4 #ba ,five ,sundays post natale ,s4 ,laurentii4 ,one ,dominica mensis septimi4 ,six ,sundays post ,s4 ,angeli scil4 dedicationem basilic ,s4 ,archangeli 7,michlis74 ,four ,sundays in ,advent4 ,the ,gregorian sacramentary1 written for ,mainz under ,archbishop ,otgar about #hdj1 has six ,sundays after ,epiphany1 four post ,pentecosten1 then six post natale ,apostolorum1 six more post natale ,s4 ,laurentii and eight post ,s4 ,archangeli--in all1 twenty-four4 ,the ,lectionary of ,luxeuil of the seventh century stands alone in giving merely two ,sundays post ,theophaniam1 and three post ,cathedram ,s4 ,petri4 ,the ,sundays in ,lent as well as ,septuagesima are not marked in any special way4 ,the first of these peculiarities is less remarkable since1 even in the ,gelasian sacramentary1 the ,sundays after ,epiphany are not given a distinctive name4 ,all these attempts to split up the ,sundays into small groups were subsequently abandoned1 and the simple manner of enumeration found in the ,roman rite was adopted4 ,a careful observer will have noticed that the year is divided into two very unequal parts4 ,the movable feasts all fall in the first half1 leaving the second half devoid of festivals4 ,even the week-days in ,lent1 and in the octaves of ,easter and ,pentecost1 are each provided with special lections and masses4 ,without doubt this is due to the fact that in the earliest times the entire season before ,easter was occupied with the instruction of ,catechumens4 ,the necessity of providing them with as much instruction as possible led to this increased liturgical activity4 ,it appears almost as if the abandonment of the ,catechumenate resulted in a decrease of this activity1 and brought matters to a standstill4 ,a long period elapsed before any fresh efforts were made in the direction of completing the course of the ecclesiastical year4 ,the ,greeks have stopped short with their ecclesiastical year only half made4 ,they have a fairly complete cycle of ,easter festivals1 and they have adopted ,christmas1 but without its proper setting since they have no ,advent4 ,but their manner of enumerating the ,sundays after ,pentecost is very different from that adopted in the ,west4 ,that is to say1 they name the ,sundays after the passages of ,scripture read in the ,gospel for the day4 ,from ,easter to ,whitsunday1 the ,gospels for ,sundays and other days are taken from ,st ,john2 from the ,sunday after ,pentecost to the exaltation of the ,holy ,cross 7#adth ,september71 from ,st ,matthew2 and for the following fifteen weeks from ,st ,luke4 ,the former ,sundays are called ,sundays after ,st ,matthew1 the latter1 ,sundays after ,st ,luke4 ,the latter extend over the ,new ,year and ,epiphany--for no notice is taken of ,advent in the lections4 ,st ,mark's ,gospel supplies lections for most of the ,saturdays and ,sundays of ,lent1 as well as for a number of week-days throughout the course of the year4 ,but the ,sundays in question are not called ,sundays after ,st ,mark1 any more than the ,sundays between ,easter and ,pentecost are called ,sundays after ,st ,john2 but they take their names partly from their position as ,sundays in ,lent and partly from the incidents related in the ,gospel for the day4 ,in the ,eastern system the connection between the ,sundays and the festivals is purely external and not organic4#cih ,in speaking of the ecclesiastical year of the ,greeks and ,orientals1 it must be borne in mind that they do not possess the same quantity of formularies for the ,mass as we do1 but1 throughout the course of the year1 they employ only two or three4 ,the result is monotony1 and it is practically only the ,gospel for the day in which the festal character of the celebration finds expression4 ,among the ,latins1 on the other hand1 the introit1 collect1 etc41 all emphasise the character of the feast1 and still more clearly the lections from ,scripture4 ,on this account1 a few remarks as to their origin and that of the lections in the ,breviary may not be out of place4 ,evidence for the earliest period is lacking1 but there is no doubt the choice of what was to be read rested with the bishop and that he also fixed the length of the lections4 ,in certain cases1 and for many days1 the choice presented no difficulty1 the lections being determined by the character of the feast itself4 ,we can1 for example1 determine the lections for a number of days used in the fourth century in ,jerusalem4 ,several of them agree with those now in use4#cii ,very early1 a series of lections for the canonical hours must have been drawn up for use in monasteries1 and then this in its turn influenced the lections in the liturgy4 ,in the ,middle ,ages1 it was thought that ,st ,jerome was the originator of such a series of lections1 and accordingly the lectionary was called by his name4 ,it is certain that a lectionary existed as early as the fifth century1 for which the so-called ,carta ,cornutiana affords proof4#djj ,when we examine more closely the order of lections1 we notice they do not harmonise with the ideas presented by the different parts of the ecclesiastical year1 as now existing1 but they do agree with the form which it took in the earliest stages of its development4 ,the consequence is that the lections are appropriately chosen for the pascal season and for ,whitsuntide1 but do not fit in with the festal character of ,advent and the ,christmas cycle4 ,as we have said1 the ecclesiastical year began originally with the preparation for ,easter1 i4e4 ,lent4 ,the lections from the five books of ,moses which start with ,septuagesima were then in their proper place1 treating as they do of the fall and the divine scheme for man's restoration4 ,c4 ,,other ,,incidents ,,in ,,the ,,church',s ,,year #a4 ,the ,embertides ,the ,embertides#dja are peculiar to the ,western or ,roman ,church4 ,in ,rome they have been observed from the earliest times1 and so ,leo the ,great was inclined to ascribe to them an apostolic origin4 ,this ,pope connects them with the four seasons of the year1#djb and gives them a special signification in as much as we then give ,god due honour and praise for the gifts ,he gives us to support our bodily life4 ,again1 they move us to make a good use of the gifts thus bestowed1 to abstain from superfluities1 and to impart our gifts generously to those in need4 ,we must neither murmur over the fewness of some gifts1 nor be discontented with the excess of others1 as may even sometimes happen4 ,god's will should be our will4#djc ,the ,embertides in general1 but especially that of ,december1 he directly connects with agriculture and the harvest 7ut omnium fructum collectione conclusa1 etc41 ,sermo #af1 c4 #b72 and the earliest liturgies#djd contain prayers for the same purpose2 such indications as these give us the clue to the origin of these fasts4 ,by them practices originally heathen have assumed a ,christian form and character4 ,the ,romans1 originally1 were compelled to be an agricultural people1 and their gods were for the most part deities who presided over agriculture1 as ,tertullian early remarked 7,sterculus1 ,epona1 ,mutunus1 etc471 and their worship was closely connected with the stages of cultivation4 ,the chief incidents were accompanied by religious ceremonies and usages4 ,a blessing was asked on the sowing of the seed at the feri sementiv1 observed between the end of ,november and the ,winter solstice1 i4e4 in ,december4 ,at the time of harvest1 the feri messis were celebrated1 and at the vintage1 the feri vindemiales4#dje ,with the fact that the heathen worship of ,rome recognised three sorts of such feri observed thrice in the year 7no evidence of a fourth being forthcoming71 agrees a passage in the ,liber ,pontificalis1 which has long been regarded as the earliest evidence for the observance of ,embertides1 though it fell short of absolute proof4 ,the passage states that ,calixtus 7#bag-bbb7 ordained a fast on three ,saturdays in the year4#djf ,the number corresponds well with the three sets of heathen feri mentioned above4 ,as ,st ,leo speaks of four fasts of this kind yearly in the fifth century1 the fourth fast1 corresponding to the fourfold division of the year1 must have been added in the course of the fourth century4 ,it may be that the passage1 ,zacharias viii4 #ai1 referring to a ,jewish custom of sanctifying by a fast the four seasons of the year1 helped to bring this about4 ,all four ,embertides are mentioned in the sermon of ,leo the ,great1 and both the ,leonine and ,gelasian sacramentaries agree in marking ,wednesday1 ,friday1 and ,saturday as the days to be observed as fasts4#djg ,pope ,gelasius#djh appointed that ordinations of priests and deacons were to be held on all ,embertides1 and in the middle of ,lent1 whereas in ,st ,leo's time the ordination of priests took place at ,easter only4#dji ,the ,ember fasts were called jejunium primi1 quarti1 septimi et decimi mensis1 in the earliest service-books1 and fell in ,march1 ,june1 ,september1 and ,december4 ,the week in each of the aforesaid months1 in which the ,ember fast was to be observed1 appears not to have been definitely fixed in earlier days4 ,if the opinion of ,morin is correct1 this would agree with the fact that the harvest feast was not fixed for any day in particular1 but was determined by the pontiffs in each case4 ,however1 it remained for a long period undetermined whether the first ,embertide should be observed before or during the course of ,lent1 and also in which week of ,advent the last ,embertide should fall4 ,the present arrangement1 according to the ,micrologus#daj was first made by ,gregory ,,vii41 i4e41 the first ,embertide to fall in the first week of ,lent1 the second in ,whitsun week1 the third in the third week of ,september1 the fourth in the third week in ,advent4 ,according to what has been said the ,ember fasts were distinctively ,roman in origin1 and indeed belonged to the city of ,rome1 and the ,roman bishops by repeated injunctions ordered their colleagues in ,italy to adopt them in the first instance4 ,in ,gaul and in the ,christian districts of ,germany1 their adoption was due to the patronage given to ,roman usages by the ,carolingians3 in ,spain the ,ember ,days were unknown until the ,roman ritual was introduced in the eleventh century1 and in ,milan they were introduced much later1 in fact by ,st ,charles ,borromeo4#daa ,it does not appear from history that the original object of the ,ember ,days was to petition ,god to raise up worthy priests in ,his ,church4 ,they are first mentioned in this connection after the popes had appointed them as the fixed times for ordinations4 ,they owe their origin to the agricultural festivals of ancient ,rome1 as appears plainly from the references of ,leo the ,great1#dab to the ,december fast4 ,in a later age1 they lost entirely their early significance and came to be regarded solely as days of penitence and prayer4 ,in the prayers of the actual ,roman missal1 no trace of their original character is to be found4 ,the ,ember masses of ,advent refer to the coming of ,christ1 those of ,lent to the suffering caused by sin1 and its ,atonement1 those of ,whitsun week to the descent of the ,holy ,ghost4 ,where the prayers do not relate to these subjects they contain no special references1 or deal only with fasting in general and its necessity4 ,the masses for the ,september ,ember ,days alone preserve some traces of their historical origin1 in as much as they are principally of a festive character 7,exultate1 etc471 such as might refer to a harvest safely gathered in4 ,but such a connection cannot be proved beyond doubt4 ,when we go through the prayers in the oldest sacramentaries we find the same thing4 ,the name of ,embertide is not indeed employed1 and the days are not yet marked as fast-days1 but the ,saturdays are distinguished1 twice in the ,gelasian1 and on all four ,embertides in the ,gregorian sacramentary1 by having twelve lessons4#dac ,with regard to the later recensions of these two sacramentaries1 the ,gelasian contains two formul for announcing the ,ember fasts to the faithful after the 8,pax ,domini sit semper vobiscum0#dad in the ,mass4 ,in the first part1 there is a ,mass for the three ,ember ,days of the fourth month1 ,june1 and1 in the second part1 for ,september and ,december as well1#dae while the ,march ,ember ,days are merely indicated in ,nos4 ,,xix4 and ,,xx4 of the first part4 ,in the ,frankish ,gregorian sacramentary it is the same2 masses are given for ,march1 ,june1 and ,september but not for ,december4#daf ,few of the prayers in these two sacramentaries are contained in the missal actually in use4 ,it is to be remarked concerning the lections that they numbered twelve on the ,saturdays4 ,the present ,roman missal prescribes three lections for the ,wednesdays1 but for the ,fridays only two as usual4 ,for the ,saturdays1 however1 the number reaches six1 and1 in the ,advent ,embertide1 seven1 including the ,gospel4 ,that there were only three ,embertides 7i4e4 the jejunium quarti1 septimi1 et decimi mensis7 given in the ancient service-books is not surprising1 since the fast in ,march fell usually in ,lent and so needed no special mention4 ,with regard to the spread of ,ember ,days in the ,west1 they made their way slowly and seemed to have been earliest adopted by the ,anglo-,saxons1 who at their conversion accepted the ,roman ritual as a whole4 ,they are ordered to be observed by the ,council of ,cloveshoe 7can4 #ah7 in #gdg4 ,neither ,chrodegang nor ,theodulf speak of ,ember ,days in their writings1 though they seem to have been introduced by ,st ,boniface into ,germany and ,france4 ,even if the so-called statutes of ,st ,boniface are not in all points contemporary with the saint1 ,ember ,days were certainly enjoined in the ,frankish ,empire by the ,capitulary of ,charlemagne in #gfi1 where up till then they had not been observed4#dag ,the circumstance1 too1 that their observance had to be repeatedly enjoined by the ,councils of the ninth century1 e4g4 the ,council of ,aix-la-,chapelle in #hac1 and later ones1 proves that they had not yet won their way as a popular observance in northern countries4#dah ,moreover1 it still remained uncertain in which week of the months in question the ,ember ,days should come4 ,in ,rome they came in the first week of the month4 ,elsewhere doubts arose as to what ought to be done when the ,ember ,days in ,june came in ,whitsun ,week1 and as to whether one ought to fast when the #ast ,march fell on a ,thursday or ,friday1 the ,wednesday falling on the last day of ,february4#dai ,gregory ,,vii4 put an end to these variations by establishing the present usage4#dbj #b4 ,litanies or ,rogations ,litani is the name given to solemn processions of clergy and people accompanied by prayer at which sacred pictures and emblems are carried4 ,it was impossible to perform such devotions in the days before ,constantine4 ,but when ,christianity became a recognised religion they were quickly adopted1 and all the more so as the heathens had similar practices which they performed frequently and at stated times4 ,litanies were especially frequent in ,rome4 ,there1 during ,lent1 the ,pope was wont to set out with his assistants with great solemnity from his residence to celebrate ,mass in the various churches of the city4 ,each day he went to a different church1 where the halt or station was made4 ,a survival of this remains in the word ,statio1 which appears so often in the missal4 ,this custom was abandoned in course of time4 ,still some of these litani found their way into the regular worship of the ,church1 and have their place in the ecclesiastical year1 i4e4 the procession on the #beth ,april1 ,st ,mark's day1 called litania major1 and those on the three days before the ,ascension1 called litania minor4 ,the names are remarkable1 for the minor lasts three days and the major only one1 but it is explained by the history of their institution4 ,the ,christian processions are a continuation of the heathen processions which they have replaced4 ,this is especially clear with regard to the litania major which was performed on a stated day1 the #beth ,april4 ,it has nothing to do with ,st ,mark1 whose feast was only much later introduced in the ,roman ,church4 ,the ancient ,romans had their processions which took place both within and without the city1 the latter corresponding to our rogation processions2 the former were called amburbalia from urbs1 and the latter ambarvalia from arva4#dba ,they served as supplications either for blessings from the gods on the fruits of the earth1 and were observed yearly on stated days1 or to avert calamities and were appointed as need required4#dbb ,the better known of these processions of ancient ,rome1 the ambarvalia1 took place on vii4 a4 ,kal4 ,maias 7#beth ,april74 ,the procession passed along the ,via ,flaminia1 the present ,corso1 and went as far as the fifth milestone1 i4e4 as far as the ,milvian ,bridge1 where1 the entrails of a dog and of a sheep were offered to the god ,robigus4#dbc ,as the procession was primarily intended to ward off blight 7robigo7 from the crops the day was called 8,robigalia0 in the ,calendar4 ,when ,rome became a great city1 agriculture and its festivals fell unto the back ground1 and both in the ,calendar of the fourth century and in that of ,polemius ,silvius the ,robigalia is no longer mentioned on this day4 ,there was another great procession in heathen ,rome1 the ,argea1 which took place on the #afth and #agth ,march1 and ,bishop ,vigilius of ,trent1 speaks of a rural festival of the same character4#dbd ,as to ,christian ,rome1 ,rupert of ,deutz is of opinion that processions had been performed there since ,constantine's days1 and ,beleth names ,liberius as their originator4 ,although it is not impossible these writers may have gained their information from ancient sources1 still one cannot draw any certain conclusion from their remarks4 ,we have1 however1 sure proof of the introduction of ,rogations by ,bishop ,mamertus of ,vienne4 ,that part of the country had been visited for a considerable period by various calamities and earthquakes4 ,on ,easter night1 #dfi1 the royal palace in ,vienne was struck by lightning1 which caused such a panic among the entire congregation assembled in church1 that they fled from the building4 ,mamertus put himself into connection with the civil authorities and along with them organised the ,litanies1 which had been used before this time1 but in an informal and irregular manner4 ,it was ordained they should take place on the three days before the ,ascension1 that they should be accompanied by a fast1 and that the slaves should do no servile work4 ,this institution was soon imitated throughout the whole of ,gaul4 ,under ,bishop ,sidonius ,apollinaris they were adopted at ,clermont1 next the first ,council of ,orleans 7#eaa71 in its twenty-seventh canon1 prescribes them for the ,frankish part of the country1 and ,avitus could say they had already spread throughout the whole world1 and been accepted with eagerness4#dbe ,nevertheless there is no clear evidence in antiquity1 to show how matters were arranged in ,rome4 ,only when we come to the time of ,gregory the ,great1 do we get detailed accounts which have been preserved by ,gregory of ,tours4 ,in autumn of the year #ehi1 a terrible inundation devastated the city of ,rome1 overthrowing the ancient buildings1 destroying all provisions1 and leaving behind it a pestilence which carried away ,pope ,pelagius ,,ii4 in ,february #eij4 ,to avert the divine wrath1 ,gregory1 as administrator of the vacant see1 ordered a procession of especial solemnity4#dbf ,it was apparently the procession of the #beth ,april1 but carried out on a larger scale than heretofore4 ,it may1 however1 have been an extraordinary procession such as had never before taken place1 for its date is unknown1 and it is not certain if the often quoted statement of ,gregory really refers to it4 ,in his numerous letters there is no mention of this procession4 ,gregory prepared the people for the procession some days before by a sermon4 ,the procession was divided into seven parts1 and hence received the name of ,litania ,septiformis4 ,each division started from a different church1 and all met in the basilica of ,st ,mary ,major4 ,as ,gregory says in another place1 8,the return of this annual solemnity warns us to keep it with devout hearts10 we conclude it was not a new observance just introduced4#dbg ,in ,rome the litani of ,rogation ,week1 as the ,liber ,pontificalis informs us1 were first adopted under ,leo ,,iii4 7#gie-haf71 through the ,frankish influence#dbh then dominant there4 ,the observance of days of penitence in this season of the year was a departure from the original principle that the ,quinquagesima was a time of ecclesiastical joy1 as ,amalarius rightly observes4 ,the procession of the #beth ,april belonged especially to the city of ,rome1 and the name litania major is due to the fact that the processions of ,rogation ,week were only introduced later4 ,they too were performed with great solemnity4 ,in other places there were yet other days appointed for litanies1 but whether in addition to those already mentioned or in place of them is not clear4 ,thus the second ,council of ,lyons in #efg1 in its sixth canon1 enjoined that in the first week of ,november1 litanies similar to those customary before the ,ascension should be performed4 ,the ,church of ,milan celebrated the ,rogations in the week after the ,ascension4 ,the ,council of ,gerunda in #eag1 in its second canon1 places them in the week after ,pentecost1 and a second litania on the first of ,november when it was not a ,sunday 7,ib41 ,can4 #c74 ,the second canon of the sixth ,council of ,toledo 7#fch7 places them on the ,ides of ,december4 ,it may be conjectured from this that the litanies in ,spain developed on peculiar lines4#dbi ,here as in ,gaul1 the ,rogation ,days were kept as fasts4 ,in ,germany1 the ,rogations were only introduced in the ninth century1 for the ,council of ,mainz in #hac 7,can4 #cc71 prescribed they should be observed by a three days' fast1 and the ,council of ,aix-la-,chapelle in #hcf 7,can4 #aa71 ordered expressly the performance of the processions after the ,roman manner4 #c4 ,the ,dedication of a ,church and the ,festival of the ,patron ,saint ,the festival of the dedication of a ,church has indeed no connection with the ecclesiastical year1 and the festival of the patron saint belongs to the same category as the ordinary saints' days1 but formerly1 and even to some extent at the present time1 both have such a marked position among the festivals that they deserve some special mention4 ,in order to distinguish one church from another1 different ways of naming them were adopted in course of time4 ,in ,rome they took their names originally from their founders and from those to whom the site on which they stood had previously belonged1 e4g41 the ,basilica of the ,lateran1 the ,sessorian ,basilica 7,sta4 ,croce71 the ,licinian ,basilica 7,sta4 ,bibiana71 the ,liberian 7,sta4 ,maria ,maggiore71 etc4 ,elsewhere they received their names partly in the same way1 and partly from other reasons1 as we see from the oldest churches in ,jerusalem--the ,martyrium and ,anastasis in the city1 the ,eleona or ,imbomon on the ,mount of ,olives1 and the ,lazarium in ,bethania1 close to ,jerusalem4#dcj ,churches built over the graves of martyrs1 ,martyria1 were naturally called after the saint over whose tomb they were erected1 and as many such churches served for ordinary divine worship1 it gradually became customary to call churches after a saint1 or to dedicate them specially to his honour4#dca ,such was the custom in ,carthage4 ,from the point of view of the historical development1 one must consider 7#a7 the day on which the church was made over for public use1 and 7#b7 the patron saint4 ,the former was the day of the church's dedication or consecration4 ,the heathen1 both civilised and barbarian1 had been accustomed to set apart the edifices erected for the service of their gods by a special ceremony of consecration4#dcb ,everyone knows with what magnificence ,solomon dedicated the first temple4 ,accordingly1 it only was to be expected that so symbolical a ceremony would be adopted by the ,church1 and1 as a matter of fact1 immediately after the cessation of persecution1 under the first ,christian ,emperor1 we find the dedication of churches performed with great display4 ,we have an example of this in the dedication of the ,church at ,tyre1 about which ,eusebius has so much to say in his ,ecclesiastical ,history1 having himself delivered a long and very tedious and commonplace discourse on that occasion4 7,euseb41 ,hist4 ,eccl41 #aj1 #c and #d47 ,the dedication of the ,church of the ,holy ,sepulchre in ,jerusalem in #cce1 was performed with remarkable magnificence4 ,after the ,synod of the ,eusebians at ,tyre in this year1 many bishops at the invitation of the imperial representative proceeded to ,jerusalem1 for the great basilica which ,constantine had commenced to build on ,mount ,calvary was now finished4 ,the dedication took place on the #adth ,september1 the day on which the ,empress ,helena had found the ,holy ,cross1 and which1 as the ,gallic ,pilgrim states1 was observed later as an annual festival4 ,two anniversaries fell1 in this case1 on the same day and consequently we are unable to conclude that the anniversary of a church's dedication was at this time already celebrated as a regular thing4 ,it became customary to do so1 however1 shortly afterwards both in the ,east and in the ,west4#dcc ,to the same period belongs the consecration of the so-called ,golden ,basilica at ,antioch1 also commenced by ,constantine but completed under ,constantius in #cda4 ,on this occasion also a ,synod was held4#dcd ,unfortunately nothing definite regarding the ceremonies employed at the dedication of a ,church can be gathered from ,eusebius' wordy description4 ,he says3 8,the bishops performed the divine service1 and the priests fulfilled their functions1 and very magnificent were the ecclesiastical ceremonies4 ,one heard the psalms and the other hymns which come from ,god1 and saw the mystic rites of the service performed2 the mystical symbols of the saving ,passion were there also4 ,moreover each of the bishops present delivered a festal address and strove to the best of his ability to promote the festivity40 ,in the ,west1 even in the fourth century1 special ceremonies of dedication were in use1 and ,ambrose mentions them as generally observed1 but the particulars of which they were composed1 we cannot now ascertain4 ,however1 one of the ceremonies was the placing of relics of the martyrs in the new church1 if there were not some there already4 ,in an unconsecrated church there could be no performance of divine service4#dce ,before this1 and in many places afterwards1 it appears that the consecration of the altar alone was required4 ,at least the oldest ,gallic missal#dcf contains a mass for the consecration of an altar only1 and none for the dedication of a ,church4 ,this is borne out by the fact that in the liturgical writings of ,ephrem and of the pseudo-,dionysius we find mention of the consecration with holy oil of the altar1 while nothing is said of the consecration of churches4 ,neither the ,apostolic ,constitutions nor the so-called ,testament of ,jesus ,christ contain any reference to it4#dcg ,the ,old ,testament furnished models for the elaboration of the liturgical services used at the dedication of churches2 in particular1 the octave and the annual commemoration of the dedication day follow ,jewish precedents4#dch ,the impressive solemnities with which ,solomon dedicated the first temple in the twelfth year of his reign lasted for seven days 7iii4 ,kg4 viii4 #fe74 ,when the second temple1 built by ,zorobabel1 had been defiled by the heathen rites of the ,syrians1 it was purified by ,judas ,machabeus1 ,b4,c4 #afe1 and restored to the worship of ,jehovah4 ,it was then settled that the festival of this purification of the temple should be observed annually for eight days1 beginning on the #beth ,casleu 7#a ,mach4 iv4 #db et seq41 #b ,mach4 i1 #i and #ah74 ,the prolongation of the dedication festival for eight days1 and the recurring celebration of its anniversary soon make their appearance in liturgical writings and spread throughout all ,christian countries4 ,the ,leonine ,sacramentary contains a mass for the anniversary of the dedication of ,st ,peter's1 the ,gelasian ,sacramentary has a short rite for the consecration of a church along with forms for the consecration of altars1 chalices1 and altar cloths1 but omits the blessing of the water4#dci ,at the consecration of a church in ,st ,augustine's time1 the twenty-ninth psalm was directed to be sung4 ,we possess three sermons preached by ,st ,augustine at a ,dedicatio 7#ccf-cch74 ,in the text of the ,gregorian sacramentary1 there is no ,mass for the consecration of a new church1 but a special one for the anniversary4 ,that the latter was kept as a festival of obligation is not stated4 ,the form for the consecration of a church1 with the ,mass belonging to it1 is given in the ,appendix4#ddj ,in the middle ages1 the anniversary of the dedication 7natale ecclesi7 was observed as a general festival of obligation for the local congregation irrespective of whether it fell on a week-day or on a ,sunday2 it was also to be observed with an octave4#dda ,in ,germany it was ordered by the ,synod of ,mainz in #hac1 and1 along with the feast of the ,patron ,saint1 in the statute of ,bishop ,hetto of ,basel about #hbg4 ,both festivals are found together in the statutes of ,lanfranc of ,canterbury and in the decrees of the ,council of ,szabolcs in ,hungary1 in #ajib4 ,the ecclesiastical celebration consisted of a vigil1 solemn ,high ,mass1 and procession in which the relics of the saints belonging to the church were carried4 ,a flag was wont to fly from the church tower1 the floor was strewn with green leaves1 the altar and pulpit were decorated with boughs1 and a bunch of flowers was placed before the picture of the ,patron ,saint4 ,the anniversary of the dedication of each altar was also observed1 but only inside the walls of the church4#ddb ,festivals of the ,patron ,saints were not enjoined as of obligation in the decretal of ,gregory ,,ix4 in #abcb1 although placed by ,lanfranc in the highest class of feasts4 ,they were regarded as such in various countries1 especially throughout ,germany4 ,thus1 the diocesan ,synod of ,cologne1 under ,archbishop ,heinrich ,,ii41 placed them along with the dedication of churches among the holy days of obligation1#ddc and so also did the statute of ,archbishop ,baldwin of ,treves in #acch4 ,on the other hand1 the provincial ,synod of ,cologne in #aedi1 under ,adolf ,,iii41 expressly suppressed them as holy days of obligation1 and desired they should be celebrated only in choir1 in order1 as it said1 festivals should not become too numerous4 ,it also forbade noisy revels1 such as dancing1 etc41 at the festival of the dedication of a church4 ,to have a church of its own1 especially a parish church1 was of the greatest importance to each district1 on account of the spiritual and even material benefits of which it was the source4 ,this explains the enthusiasm with which the dedication of the church was observed4 ,with the ecclesiastical festival were soon associated secular amusements1 fairs1 merry-makings1 and shows4 ,the dedication was especially the festival of the people in the middle ages1 and1 as always happens in such cases1 the secular influences proved stronger than the spiritual1 although the dedication was one of the days on which indulgences were usually granted4 ,as parishes and churches became more numerous1 the number of these festivals increased also1 and the result was that not only the parish in question observed the feast1 but all the neighbouring parishes joined in the celebration4 ,thus these feasts and the merry-making associated with them increased without limit4 ,among the country people especially it was inevitable that excess and licence should give rise to grave disorders4 ,at the outbreak of the ,reformation1 the innovators availed themselves of these abuses to wage war against all ,dedication ,feasts1#ddd and some provincial ,synods of the sixteenth century directed that all the dedications in a diocese should be kept on one and the same day4 ,in the bull of ,urban ,,viii4 in #afdb1 reducing the number of festivals1 the dedication is no longer named among the festivals which were to be retained4 ,by a decree of ,clement ,,xiv4 in #aggb1 the festival of the ,patron ,saint was to be celebrated on its proper day1 and if there were more than one patron1 only the chief patron was to be commemorated4 ,the brief of ,pius ,,vi4 of #aghh for ,breslau removed the festival of the ,patron ,saint out of the range of the ordinary life of the people by transferring its celebration to the ,sunday4#dde ,finally1 the ,french revolution and the ,concordat abolished these celebrations altogether1 and put an end to all ,dedication ,festivals throughout the extent of the ,french ,empire4 ,this caused the churches in most dioceses to keep a general ,dedication ,festival on some one ,sunday in the year1 and only inside the walls of the church4 ,the dedication of the cathedral is either included in this general celebration1 or1 in some instances as in ,cologne1 is still celebrated by itself4 ,the people were by no means pleased at the suppression of these popular feasts1 but consoled themselves by transferring to the festival of the ,patron ,saint1 even when transferred to the ,sunday1 the rejoicings which they had hitherto associated with the ,dedication ,festival4 ,in those parts of ,germany which in #ahjb did not belong to ,france1 the earlier usages continued and the traditional rejoicings still continue to be observed1 but in a manner corresponding to the more refined spirit of the time4 ,the custom of keeping the day of the ,patron ,saint as a holiday of ecclesiastical and civil obligation still continues in all the several ,austrian crown lands4 ,in ,bavaria each diocese celebrates the feast of the ,patron ,saint of the diocese on the proper date4 ,as regards the present usage1 the law for every parish is that the feast of the patron of the church1 or1 if the church is dedicated to a mystery1 the day on which that mystery is commemorated in the calendar1 is to be kept as a double of the first class with an octave4 ,the popular festival1 called in ,germany ,kirmes1 takes place on the following ,sunday4 ,the existence of these popular feasts to the present day1 in spite of so much opposition1 proves their inherent right to exist1 for each part of a great whole1 having its own separate existence1 naturally wishes to have something distinctively its own in addition to what it shares in common with others4#ddf ,,chapter ,,ii ,,the ,,saints' ,,days #a4 ,the origins of the ,cultus of the ,saints and the ,grounds on which it ,rests ,the ecclesiastical year recalls to the memory of the faithful all that ,god has done for the salvation of mankind1 especially through the mysteries of the new ,covenant1 i4e4 the life and passion of ,jesus ,christ1 and she re-enacts them1 as it were1 before their eyes within the compass of each recurring year4 ,to this the ,sundays and festivals1 especially those from ,advent to ,pentecost1 are devoted4 ,they form an organic whole1 constituted in accordance with one definite idea1 consisting of the three great festivals ,christmas1 ,easter1 and ,pentecost1 each in itself the centre of a special season4 ,the foundations and heart of the whole festal system of the ,church were given by a higher ,hand1 and only the development--the much less important part of the whole--is to be attributed to the thoughts and contrivances of men4 ,it now remains for us to consider the second division of the ,christian festival system--the ,saints' ,days4 ,these are distinguished from the feasts of our ,lord both by their institution and by their treatment1 their distribution throughout the year1 their development and their diffusion throughout ,christendom4#ddg ,from the foundation of the ,church1 there has been no controversy over the holiness and worshipfulness of those who laid down their life for the ,christian faith4 ,the ,new ,testament itself did not omit to hand on to posterity the memory of those whose death fell within the apostolic period1 such as the ,holy ,innocents1 ,st ,james the ,great1 and before all others the first martyr ,st ,stephen4 ,the seer of the ,apocalypse saw the martyrs of ,jesus beneath the altar of ,god1 ,who did not forget them 7,apoc4 xvii4 #f2 vi4 #i-aa74 ,neither did the ,church forget them4 ,from its foundation each ,christian congregation was at pains to preserve the memory of the martyrs belonging to it4 ,thus1 for example1 ,pionius and his companions celebrated the 8true day0 of ,st ,polycarp's death 7natale genuinum7 at ,smyrna in #bej1 during which festival they were themselves seized and condemned to death4#ddh ,among the larger congregations1 where the number of martyrs rapidly increased1 special means were taken at an early date to preserve their memory4 ,this was necessary in large communities if the memory of these heroes of the ,faith was not to pass away4 ,it is true that for the ,church of ,rome alone1 do we possess definite information as to her mode of proceeding in this respect1 but there is no room for doubt that smaller communities followed on the same lines1 and for some indeed we have clear evidence that they did so4 ,in many instances1 the reverence which continued to be paid to the tomb of such an individual was sufficient to keep his memory alive4 ,those who suffered a shameful death as law-breakers in the opinion of the civil power nevertheless received honourable burial4 ,according to ,roman ideas earthly ,justice was satisfied by the death of the guilty person1 the body was given to the relations and friends to be duly buried4#ddi ,only when there was risk of a tumult was this permission withheld1 which happened very rarely in the ,roman ,empire before the reign of ,diocletian--or1 where it was a question of high treason4 ,not only the relations and friends were careful to preserve the memory of the martyrs1 but1 as we have already said1 the congregation to which they had belonged4 ,while the former erected chapels over the tombs of the martyrs1 and preserved the information relating to them1 the community on its part marked down in its registers their names and the days on which they suffered4 ,in large communities the ,bishops took steps for drawing up authoritative reports concerning the martyrs belonging to their flocks4 ,according to the ,liber ,pontificalis1 ,clement ,i4 is said to have divided ,rome into seven regions1 with a ,christian notary appointed over each whose business it was carefully to investigate matters of this nature belonging to his region4#dej ,the size of the city of ,rome rendered this necessary4 ,augustus had divided ,rome for civil purposes into fourteen regions1 but ,clement1 for the purpose he had in view1 formed one region out of every two4 ,pope ,fabian again adopted similar measures1 and enjoined upon the seven sub-deacons the duty of seeing that the seven notaries made a complete collection of the acts of the martyrs4 ,he thus doubled the number of persons employed in this matter1 and placed the subdeacons over the notaries4#dea ,his predecessor ,anteros 7#bce-bcf7 collected the gesta martyrum1 and carefully preserved the ,acts of the martyrs1 as we learn from a somewhat obscure notice in the ,liber ,pontificalis4#deb ,this is again referred to in the same work1 where it is stated that ,pope ,caius appointed the regions of the city to the deacons during the ,diocletian persecution4 ,st ,cyprian adopted the same plan at ,carthage during the persecutions under ,decius and ,valerian4 ,he ordered the priests and deacons of ,carthage not only to interest themselves in every way on behalf of the faith of those in prison1 but also to take thought for the bodies of those who died in bonds1 even when they died without having undergone torture1 and also to keep a record of the name and date of death of each one1 in order that his memory might be celebrated along with the memorials of the martyrs4#dec ,the order to take down the date could be easily obeyed everywhere1 since in every city1 ,calendars engraved on marble tablets were set up for public use4#ded ,we have an authoritative document of this kind in the detailed account given by the communities of ,lyons and ,vienne1 of the martyrdoms which took place there under ,marcus ,aurelius4 ,owing to its having been sent to ,asia ,minor1 ,eusebius was able to utilise it and incorporate the chief parts of it into his history of the ,church4 ,the same thing happened more or less everywhere2 the names of the martyrs belonging to the community were entered in the ,calendars of the ,church1 and their memory was celebrated annually on the anniversary of their death4 ,these were the so-called martyres recogniti1 i4e4 those who were recognised as martyrs by the community4 ,each large community1 especially the patriarchal ,churches1 thus possessed their calendar of saints1 which became more and more full of names in process of time4 ,authentic fragments of such calendars are contained in the ,roman ,depositio ,martyrum1 which1 along with the ,depositio ,episcoporum1 was compiled not later than the episcopate of ,liberius 7#ceb-ced74 ,fuller1 because less ancient1 is the ,calendar of ,carthage1 dating from the end of the fifth century or from the beginning of the sixth1 printed by ,mabillon in his ,analecta ,vetera1#dee and of which he treats in iii4 #cih1 of this work4 ,in the third century1 ,gregory ,thaumaturgus1 ,bishop of ,neocsarea in ,pontus1 was no less zealous than ,st ,cyprian in collecting information concerning the martyrs4 ,he travelled throughout the whole district1 inspiring the people everywhere with zeal for the celebration of the memory of those who had suffered for the faith4#def ,and thus in all the greater cities1 catalogues of the local martyrs were compiled1 as ,sozomen testifies for two neighbouring towns1 ,gaza and ,constantia4 ,each of these two towns1 he says1 had their own bishop and clergy1 and also their own festivals of martyrs and catalogues of the priests who had presided over them4#deg ,at a much later date1 ,maximus of ,turin gives us some interesting evidence concerning these attempts of the different communities3 8,as we must celebrate the general commemoration of all the holy martyrs1 so1 my brethren1 ought we to celebrate with special devotion the feasts of those who shed their blood in our own locality4 ,for while all the saints1 wherever they may be1 assist us all1 yet those who suffered for us intercede for us in a special manner4 ,for the martyr suffers not for himself alone1 but also for his fellow-citizens4 ,by his sufferings1 he obtains for himself a reward in heaven1 and gives a good example to his fellow-citizens4 ,he gains rest for himself and salvation for them40#deh ,the official cultus of the saints was at first confined to the martyrs4 ,the earliest example of the public worship of saints1 not martyrs1 dates from the time of ,pope ,symmachus1 under whom1 about ,a4,d4 #ejj1 a church was built and dedicated to ,pope ,silvester and ,martin of ,tours1 in ,rome1 the basilica ,silvestri et ,martini4#dei ,our information concerning the martyrs is derived from three sources#dfj3-- #a4 ,the ,acta1 i4e4 the report of the trial taken down by the notary of the proconsul or procurator 7notarius1 commentariensis1 and exceptor71 containing the accusation1 the examination1 the depositions of the witnesses1 the description of the tortures employed and the judgment given4 ,even in the time of ,cicero the evidence of the witnesses was taken down in writing1 and during the ,empire full reports of both civil and criminal actions were taken and preserved4 ,a proclamation of the ,emperor ,severus in #aid1 enjoins that these acta be preserved1 and be produced when required for ascertaining the truth4 ,copies were given for payment to people interested or concerned in the trial4 ,some of these reports of the trials of the martyrs have come down to us in their original form1 and afford the most valuable materials which we possess for the history of early ,christian times4 ,the best known are the ,acta ,proconsularia ,s4 ,cypriani1 along with the acts of ,pionius1 ,maximilian1 and ,marcellus1 etc4 #b4 ,passiones1 i4e4 an account of the imprisonment1 trial1 and execution of the martyrs drawn up by ,christian eye-witnesses at the time or immediately afterwards4 ,they are worthy of all credit1 for among the ,romans legal proceedings took place as a rule in public4 ,it was only under the later emperors that this publicity was so far curtailed that the proceedings were conducted in the basilicas or buildings set apart for that purpose4 ,the earliest and best-known examples of these ,passions are the letter of the church of ,lyons to the churches of ,asia ,minor1 the ,passio ,s4 ,perpetu et ,felicitatis1 the ,martyrium ,polycarpi1 etc4 #c4 ,legends1 i4e4 narratives based upon documents of the nature described above1 and worked up by later writers1 either for the purpose of edification or from the point of view of a historian4 ,this class of writings is very large1 beginning with the account of the martyrdom of ,st ,ignatius4 ,the writings1 however1 differ endlessly as to their value1 according to the knowledge and authority possessed by the writers1 and according to their nearness to the date of the events described4 ,there were many martyrs whose sufferings were recorded in no acta or passiones1 but were imprinted upon the memory of men1 and became part of the traditions handed down in the community1 until they were finally committed to writing4 ,the later this took place1 the worse for the authenticity4 ,for it was then that anachronisms1 alterations in titles1 changes in the persons1 and other similar historical errors could more easily creep into the narrative1 as we know1 in fact1 they have done in many instances4 ,the historical sense was unfortunately lacking to the ,franks and ,byzantines1 as well as all idea of sound criticism4 ,a false kind of patriotism and national pride often goes along with credulity1 so that we find here and there in literature of this kind even downright fabrications4 ,after the introduction of printing1 by which literature became more widely diffused and comparative criticism was rendered possible1 it at once became evident among ,catholics that error was mixed with truth1 and that a sifting of the one from the other was necessary1 and1 in many cases1 quite possible4 ,in this province of criticism1 those who have most distinguished themselves for judgment and insight are ,launoi1 ,henschen1 the ,bollandists1 ,tillemont1 ,baillet1 ,ruinart1 and in more modern times1 ,franchi di ,cavalieri and others who have avoided extremes in either direction4 ,the matter from these writings incorporated in the service books possesses the same historical value as the source from which it is drawn4 ,for1 as ,bumer justly remarks1 8it was not the intention of the ,church1 or of the compilers and authors of the service books1 to claim historical authority for their statements4 ,and so the ,popes themselves have directed many emendations to be made in the legends in the ,breviary1 although many others still remain to be effected40#dfa ,the legends1 by their incorporation into the ,breviary1 gain no higher degree of credibility than that which the person who incorporated them is able to confer upon them from a purely natural standpoint4 ,this must be emphasised and maintained1 for since the time of ,bishop ,aurelian of ,arles1#dfb the reading of the histories of the martyrs made its way more and more into the psalmody in the ,west1 and became an essential part of the ,breviary4 ,the honour of having cultivated for the first time the province of hagiography as a whole and not merely in a few particulars1 belongs1 as far as we know1 to the historian ,eusebius4 ,before he completed his history of the ,church1 he planned a collection of the ,acts of the ,martyrs 7 71 which he quotes in his history 7v4 #a1 #f74 ,unfortunately this compilation has been lost1 although it was probably used by ,gregory of ,tours4#dfc ,he gives further information in his work on the martyrs of ,palestine which took place in his own lifetime during the ,diocletian persecution1 between #cjc and #caj4 ,this book seems to have been composed after the completion of his ,history of the ,church4#dfd ,had we similar writings of the same period relating to other provinces of the ,church1 we should be better informed concerning those extraordinary events4 ,the method adopted was plainly that each local community worked for itself alone without troubling itself about what happened elsewhere4 ,the worship of the martyrs was also at first limited to particular localities4 ,certainly there was no lack of interest in what took place in other districts1 as is shown by the letter from the churches of ,lyons and ,vienne to the ,christians of ,asia ,minor1 but liturgical and ecclesiastical worship was paid to the martyrs of the place alone4 ,for example1 the ,calendar of the ,roman ,church contained those martyrs alone who belonged to the ,roman community2 in the same way the ,alexandrian ,calendar contained only those belonging to ,egypt1 the ,antiochene ,calendar only those of ,syria1 and so on4 ,this state of things continued until the ninth century4 ,a striking proof of this is the fact that ,ignatius of ,antioch1 although he suffered death in ,rome1 finds no place in either the ,gelasianum or the ,gregorianum1 while at ,antioch he was venerated as a saint from the beginning4 ,a remarkable exception is the veneration which ,st ,perpetua1 ,st ,felicitas1 and ,st ,cyprian enjoyed in ,rome4 ,in this case the relationship between the mother and the daughter church must be taken into account1 for ,christianity had spread to ,carthage from ,rome4 ,from what has been said1 it follows that information concerning the manner of a martyr's death and the exact day on which he suffered1 derived from local sources1 is trustworthy in the highest degree1 but it is forthcoming in a few cases only4 ,as it was the day of the martyr's death which was kept and marked in the calendar1 it must be observed that this day was sometimes called the martyr's birthday1 natalis1 natalitium1 and sometimes also dies depositionis4 ,owing to the burial taking place on the day of death1 as was the custom among the ancients1 dies obitus and dies depositionis could be used as synonymous terms4#dfe ,among the ,romans burial followed as soon as the death was certified4 ,nearly every one belonged to a burial society1 which undertook the preparations for the funeral4 ,in addition to these1 there were only the preparations in the house to be thought of1 and these--the washing and clothing of the corpse--could be quickly performed4 ,hence the burial could take place in a very short time4 ,the ,jews also buried their dead immediately after death1 as the story of ,ananias and ,saphira shows4 ,the ,christians of the first centuries followed out all the customs relating to burial usual in their time and country1 excluding only those which were specifically heathen and idolatrous4 ,that they buried their dead with the same expedition as the heathen is clear from an incident related by ,tertullian4#dff ,the burial of a woman who seemed to be dead was for some reason delayed4 ,while she lay ready for burial and the priests were reciting the prayers1 she raised up both her hands1 and1 when the prayer for peace was concluded1 laid them down again in their former position4 ,it was only in the fourth century that it began to be the custom to delay burial to the third or fourth day after death1#dfg but the earlier practice continued still to exist for a considerable period4#dfh ,as it was already the custom to inter those who died a natural death on the day of their decease1 so there was no reason why the burial of the martyrs should be delayed1 and thus with them the dies obitus and the dies depositionis were one and the same4 ,consequently the ancient dates in question1 even when given as that of the burial1 are always to be understood as referring to the day of the martyr's death1 and1 when they form part of the traditions of the community to which the martyr belonged1 they are to be received as absolutely reliable4 ,in the case of the martyrs1 the rule of venerating them on the day of their death admitted of no exception1 although it might be set aside in the case of those saints who were not martyrs1 for certain reasons and in particular instances4 ,thus1 for example1 the day of ,st ,chrysostom's death1 the #adth ,september1 was already occupied in the fourth century by the festival of the ,invention of the ,holy ,cross4 ,st ,basil died on the #ast ,january1 and ,st ,ambrose on the #dth ,april1 which fell within the ,pascal season4 ,during ,lent1 no festivals of martyrs were to be celebrated on week-days1 according to the fifty-first ,canon of ,laodicea1 but only on ,saturdays and ,sundays at most4 ,but this prohibition was by no means general4 ,besides the lists of the depositiones1 the service-books1 the sacramentaries or missals1 helped to preserve the memory of the martyrs4 ,in the earliest service-books of the ,roman and also of a few other churches1 the ,masses in honour of the martyrs were not classed by themselves apart1 but were incorporated with the others1 and not separated from the course of the ecclesiastical year1 or1 to use a modern expression1 the ,proprium de ,sanctis and the ,proprium de ,tempore were still fused together4 ,only in the ,gelasianum are the ,natalitia sanctorum separated from the ecclesiastical year and collected together in the second volume4 ,still later were the catalogues of the saints formed into independent works1 the so-called martyrologies4 ,in the ,east these began to appear at an early date4 ,in this a return was made to the older arrangement1 except that now it was not the martyrs of the local churches alone which were taken into consideration1 but those of the ,church ,universal4 ,it is just this insertion of the saints' days in the course of the ,church's year which proves that the names of the martyrs and the days of the commemoration were subject to the control of authority2 that is to say1 the compilations in question have all the weight attaching to public official documents and to reliable sources of information1 and1 for this reason1 they may be used as material in historical works4 ,valuable information can be gained from a judicious employment of these compositions4 ,the restriction of festivals to those commemorating saints of a specific locality disappeared only slowly1 and at a late date in the ,west4 ,it disappeared still later1 and only to a limited extent1 among the ,easterns1 who showed a tendency to fill up their calendars with other things rather than with the feasts of foreign martyrs and saints1 as1 for example1 the commemorations of ,councils1 ,old ,testament personages1 and even the four beasts of the ,apocalypse were pressed into the service4 ,in the ,west the entrance of the ,franks and ,anglo-,saxons into the ,roman ,church gave the first impulse to an extension of the martyrologies and calendars in the direction of universalism or universal ,catholicity4 ,both these nations1 having no ,christian antiquity of their own1 adopted along with the ritual of the ,roman ,church her calendar of saints as well4 ,soon1 however1 they added to this the names of their own particular saints1 and so prepared the way for more universal ideas2 while1 on the contrary1 the ,roman ,church did not include in her calendar the saints and martyrs of the ,franks and ,anglo-,saxons4 ,only at the revision of the service-books in the sixteenth century did she so far yield as to act in some degree upon the principle of ,catholicity in this matter4 ,the subsequent increase and development of the festivals of the saints in the ,calendar of the ,catholic ,church had a disturbing effect upon the ecclesiastical year and daily office4 ,ordinary ,sundays have lost their position and have given place to the commemoration of saints1 and green vestments only rarely make their appearance4 ,the first step towards the general observance of the cultus of particular saints throughout the ,church1 and the admission of other than merely local saints to a place in the devotions of each community1 may have been effected by the ,litanies which came into use in ,france4 ,the oldest form of a ,litany of the ,saints is contained in the prayer-book of ,charles the ,bald4#dfi ,the saintly personages of the ,old ,testament have really the same right to veneration as those of the ,new1 being justified through faith in the future ,messias1 many of them were martyrs1 and all attained to the ,beatific ,vision after our ,lord's resurrection4 ,they are on this account called blessed by ,st ,paul in ,heb4 xi4 #d-ci4 ,the synagogue paid no worship to saints1 but honoured the memory of the prophets so far as to erect monuments over their graves 7,st ,matt4 xxiii4 #bi74 ,accordingly there was nothing to prevent the same cultus being paid to them as to the saints of the ,new ,testament1 yet nevertheless it remained exceptional4 ,eastern calendars contain the names of many ,old ,testament worthies1 ,western calendars only a few1 and the ,roman ,church commemorates none with the exception of the ,machabees4 ,but even the ,eastern ,churches have appointed no days in their honour1 and so this part of the worship of the saints lies without the scope of this work4#dgj #b4 ,the ,festivals of ,st ,john the ,baptist and ,st ,stephen the ,proto-,martyr ,in saying that in antiquity the worship of the martyrs was confined to the localities to which they belonged1 it must be borne in mind that this rule admitted of two exceptions from the first4 ,st ,john the ,baptist and ,st ,stephen the ,proto-martyr1 were honoured throughout the whole ,christian ,church from the beginning2 their commemoration was universally celebrated1 and even the former was regarded as a martyr in the ecclesiastical sense of the word4 ,the ,baptist had at once been designated by his father in a moment of prophetic inspiration as a prophet and the ,forerunner of the ,lord1 and later on he received from our ,lord ,himself the recognition of his remarkable sanctity 7,st ,matt4 xi4 #aa74 ,accordingly it causes no surprise to find proof of his worship and his festivals at a very early date4 ,the latter already appear in the sermons of ,st ,augustine as solemnitates1 and as fixed on definite dates4 ,indeed1 in course of time a regular little cycle of festivals of the ,baptist came into existence4 ,the date of his birth1 for instance1 was fixed by that of our ,lord1 as falling six months before ,christmas2 nine months earlier came the date of his conception1#dga and1 in addition to these1 the day of his death was celebrated on the #bith ,august1 under the title of ,passio or ,decollatio4 ,the festival of ,st ,john's birth does not appear indeed in the ,calendars of ,philocalus and ,polemius ,silvius1 although it is found in the most ancient calendar of the ,african ,church1 and in the list of festivals drawn up by ,perpetuus of ,tours4 ,among the sermons of ,st ,peter ,chrysologus and ,maximus of ,turin there are also to be found many allusions to it4 ,it was numbered1 by the ,council of ,agde in #ejf1 among the chief feasts on which all the faithful must attend divine service in their parish churches and not in private oratories4#dgb ,in the ,middle ,ages servile work was proscribed on it1#dgc and until our own times it continued universally to rank as a high festival1 but at the present time it is kept as such in only a few countries1 as we have observed on page #ce4 ,the festival of the ,baptist's conception was celebrated1 especially in the ,east1 and appears in the ,calendars of ,calcasendi and of the ,syrians1 also in the ,neapolitan ,calendars1 and in that of ,silos as well as in the ,mozarabic ,calendar1 in the ,calendar of ,bede1 in the ,greek calendars1 and in both menologies1 i4e4 that of ,constantinople and that of ,basil4 ,its introduction#dgd at an early date is due to the circumstance that ,st ,john's conception was announced by the angel1 and also to the supposition1 which appears as early as ,st ,augustine1 that by the meeting of his mother with ,mary he was already purified from original sin before his birth4 ,the #bith ,august was kept as the commemoration of his death at an early date1 both in ,africa and in the ,east4 ,the collection of ,st ,augustine's sermons contains two sermons for this festival 7#cjg and #cjh71 and it has its place among the festivals in the list of ,perpetuus4 ,the same date is given in the ,coptic ,calendar in ,selden1 in the ,syrian1 ,neapolitan1 and ,mozarabic4 ,as regards ,rome1 it had not yet made its way into the ,leonine sacramentary1 though it is found in the ,gelasianum4 ,in addition1 a so-called synaxis of ,st ,john the ,baptist is marked in the two ,greek menologies4 ,this is an instance of a peculiar custom among the ,greeks1 according to which1 after certain chief feasts of our ,lord and our ,lady1 there is held a second festival1 or synaxis1 on the following day1 in honour of the personages who had taken part in the event commemorated by the feast4 ,thus with the feast of the #bnd ,february is coupled that of ,st ,simeon1 with that of the ,nativity of our ,lady1 the feast of ,joachim and ,anna1 and here1 after ,epiphany1 the day of ,christ's baptism1 we have the feast of ,st ,john the ,baptist1 on the #gth ,january4#dge ,the cultus of ,st ,john the ,baptist received a great extension throughout the whole ,church in the fourth and fifth centuries1 owing to the discovery of his relics4 ,the records of the ,church contain much information concerning both the discovery and the translation of these relics1 though they give rise to insoluble difficulties4 ,in the first place one must bear in mind how the disciples of ,st ,john1 on hearing of the death of their teacher in the fortress of ,machrus1#dgf came and took his body and buried it 7,st ,matt4 xiv4 #ab2 ,st ,mark vi4 #bi74 ,the head doubtless remained at first in the keeping of ,herodias1 who had accepted it as a present4 ,according to a creditable tradition1 ,samaria was the place of ,st ,john's burial1 as it was outside the limits of ,herod's tetrarchy1 and under the jurisdiction of the ,roman governor4 ,the remains reposed there until the persecution of ,julian in #cfb1 when the pagan rabble violated the tomb and burnt the remains4 ,a portion of them1 however1 was saved by monks and carried to ,alexandria1 where ,athanasius deposited them provisionally in a church4 ,later on they were placed in the church erected by the ,patriarch ,theophilus in honour of the ,baptist in the ruins of the destroyed ,serapeum4 ,the dedication of this church followed on the #bgth ,may #che or #chf4dgg ,tillemont was inclined to regard the #bith ,august as the day of the translation1 which in this case as in others came to be regarded as the ecclesiastical commemoration of the event4 ,against this1 however1 is the fact that the more ancient ,coptic ,calendars know nothing of the #bith ,august as a feast of the ,baptist4#dgh ,with regard to the saint's head1 there are two different accounts in existence4 ,according to one account1 given by ,sozomen 7#g1 #ba71 it is said to have been found in ,jerusalem in the possession of monks belonging to the sect of the ,macedonians1 who carried it to ,cilicia1 when they were driven out from that city4 ,when the ,emperor ,valens heard of this1 he despatched an official to convey the relic to ,constantinople4 ,as they approached ,chalcedon1 the mules which drew the vehicle in which the messenger travelled with the relic refused to proceed any further1 and all efforts to continue the route were unavailing--a circumstance frequently repeated in later legends4 ,valens and his court regarded this as miraculous and did not venture to bring the relic near the city4 ,accordingly it remained in a village near ,chalcedon in charge of adherents of the ,macedonian sect1 until the reign of ,theodosius1 who brought it to ,hebdomon1 a suburb of ,constantinople1 where he had a church erected in honour of the ,baptist4 ,the ,paschal ,chronicle makes mention of this translation in #cia1 as well as of another under the date #dec1 without throwing any light on the connection of the one with the other4 ,this second translation1 of which ,rufinus also speaks 78,hist4 ,eccl40 #b1 #bh71 is said to have come about in the following manner4 ,the head is reported to have been brought from ,machrus to ,jerusalem and there buried4 ,in the time of ,constantine it was taken to ,emesa and hidden away in a cave4 ,why this was necessary at that particular period is not stated4 ,here it was discovered by a priest called ,marcellus1 the superior of a monastery in those parts4 ,he composed a long and detailed account of the discovery1 containing also a history of the previous vicissitudes of the relic4#dgi ,the discovery was made in consequence of many dreams1 and a fiery star is said to have guided ,marcellus to the spot where the sacred treasure rested in an urn1 deeply buried in the earth4 ,marcellus informed ,bishop ,uranius of ,emesa of his discovery1 and the bishop solemnly removed the relic on the #bdth ,february1 #deb4 ,it was first of all placed in the cathedral1 and then soon afterwards in a chapel expressly built to receive it1 to which it was conveyed on the #bfth ,september of the same year4 ,here it rested under the ,mohammedan dominion1 and in #gfj a large church was even built to replace the chapel4 ,we have here a threefold translation of the head of ,st ,john the ,baptist4 ,it is asserted that a part of it is preserved at ,amiens which was brought thither from ,constantinople in the thirteenth century4 ,two of the three days commemorating these translations are marked in the ,greek menologies1 the #bdth ,february and the #bfth ,september4#dhj ,the story of these translations throws no light upon the choice of #bith ,august for the beheading of the saint4 ,from a liturgical point of view1 the birth of the ,baptist was kept with special distinction at ,rome in earlier times4 ,in the ,leonine sacramentary it is already provided with a vigil4 ,other saints' days indeed were similarly provided1 but the vigil of ,st ,john was to be kept as a fast1 and1 moreover1 in addition to the two formularies for the ,mass of his feast1 there are two more specially intended for use in the ,baptistery of ,st ,john4 ,as early as the fifth century in ,rome1 three ,masses seem to have been celebrated on ,st ,john's ,day as on ,christmas1 one on the vigil after ,vespers1 one during the night1 and the third on the morning of the #bdth ,june--this last being celebrated in the ,baptistery4 ,in the ,gelasianum we find only two ,masses1 one for the vigil1 and one for the day itself1 but in the ,gregorianum we find three again to be said at special times1 as in the ,leoninum4#dha ,accordingly1 ,menard observes that ,alcuin#dhb also speaks of three ,masses on ,st ,john's ,day commemorating the three great triumphs--as he calls them--which the ,baptist had celebrated in preparing the way for our ,lord1 in baptizing ,him1 and in having been a ,nazarite from his mother's womb4 ,the ordo of the ,canon ,benedict of ,st ,peter's1 belonging to the year #aadc1 makes no mention of three ,masses1 though it speaks of two offices4#dhc ,when the ,council of ,seligenstadt in #ajbb 7cap4 #a7 prescribed abstinence for the fourteen days before ,st ,john1 it was acting without precedent1 and was influenced by the desire to make the festival of the forerunner as like to ,christmas as possible4 ,as at ,rome1 so too in ,latin ,north ,africa1 the ,nativity of the ,baptist must have been celebrated with special honour1 for we possess no fewer than seven sermons of ,st ,augustine on it1 and he distinctly speaks of it as a festival which had come down from his predecessors4#dhd ,,the ,,proto-,,martyr ,,st ,,stephen4 ,the cultus of this saint received also a great impulse from the discovery of his relics at ,kaphar-,gamala4#dhe ,this took place on the #eth ,december1 in consequence of a revelation said to have been made to a priest of ,jerusalem called ,lucianus1 in presence of ,john ,bishop of ,jerusalem1 and of a ,spanish priest from ,braga1 named ,avitus1 who was then stopping in ,jerusalem4 ,lucianus wrote an account of the event in the form of a letter to all the churches1#dhf which ,avitus translated into ,latin4#dhg ,whereupon the worship of the first martyr spread1 one might say1 in every direction4 ,pilgrims seeking relief from their sufferings visited his churches and chapels1 numerous answers to prayer and miracles of healing followed1 of which the sermons of ,st ,augustine and his work on the 8,city of ,god0 afford evidence4#dhh ,pope ,simplicius 7 #dhc7 erected a basilica in ,st ,stephen's honour at ,rome4 ,the festival of the discovery of his relics was fixed for the #crd ,august4 ,upon their discovery the relics were first taken to ,jerusalem1 but portions of them were bestowed upon other places1 as1 for example1 a hand to the city of ,constantinople1 or rather to the ,emperor ,theodosius ,,ii41#dhi and smaller relics elsewhere4 ,in the year #dci the ,empress ,eudocia brought the remaining relics to ,constantinople and had them placed in the basilica of ,st ,lawrence4#dij ,over the tomb a chapel was erected1 well known to pilgrims of the sixth century as the grave of ,st ,stephen4#dia ,st ,augustine1 in the passages already quoted1 speaks of churches erected in ,st ,stephen's honour in many places4 ,the worship of ,st ,stephen1 however1 does not date merely from this period1 but was much older1 and may even be said to be as old as the ,church herself1 since ,st ,paul gave him the title of 8,martyr of ,christ0 7,acts xxii4 #bj74 ,many churches and chapels were dedicated to him in ,constantinople1 of which the oldest was built by or under ,constantine1 if ,codinus is rightly informed4#dib ,apart from this1 his name is to be found already in the earliest liturgical sources1 e4g4 the ,arian martyrology1 belonging to about #cfj1 and in all ,calendars ancient and modern excepting the ,coptic ,calendars1 published by ,selden and ,calcasendi4 ,a remarkable variation is observable with respect to the date1 for the most ancient ,calendars and also the ,roman give it invariably as the #bfth ,december1 while the ,eastern ,calendars give it sometimes on the #bgth1 e4g4 the two menologies of ,constantinople and the ,syrian lectionary4 ,it cannot now be ascertained whether one of these days was the day of his martyrdom or not2 it is not impossible1 but it must be observed that the ,coptic ,calendar given in ,mai notices only a discovery of his relics on the #bgth ,december1 with which agrees a later tradition of the ,egyptian ,church4#dic ,accordingly the #bfth or #bgth ,december may have been observed as only the day of a translation of ,st ,stephen's relics4 #c4 ,festivals of our ,blessed ,lady in ,general ,the unique position occupied by the ,blessed ,virgin ,mary in the scheme of salvation called for a corresponding recognition from the ,church in the development of her festal system4 ,as a matter of fact the ,church has amply discharged this duty1 inasmuch as not only the events in our ,lady's life recorded in ,scripture have been made the occasion of festivals1 but others also not mentioned therein4 ,a considerable period1 however1 elapsed before this work was accomplished4 ,this circumstance has been explained by reference to the fact that the ,church1 while paganism was still in power1 refrained from publicly honouring the parents of our ,lord after the flesh1 on account of the myths and genealogies current about the gods4 ,more weight may be given to the circumstance that the facts relating to the life of ,jesus and the redemption ,he accomplished had first to be commemorated by fixed festivals before an extension of the ,calendar in other directions could be thought of4 ,then again1 in the early ages1 it was felt to be an imperative duty to duly honour the commemorations of the numerous martyrs1 and the custom of appointing days for the commemoration of saints not martyrs only came into existence later4 ,the cultus paid to the ,mother of ,god by the ,church existed long before the institution of her feasts1 for ,constantine is said to have built three churches in her honour in his new capital4 ,according to recent investigations1 a ,church dedicated to her1 ,maria ,antiqua1#did is said to have existed in ,rome before the erection of the ,liberian basilica1 generally reckoned as the oldest ,church of our ,lady in the ,eternal ,city4 ,it is certain that ,ephesus had a noteworthy ,church of our ,lady in #dca1 in which the third ,ecumenical ,council held its meetings4 ,as regards festivals1 all the churches of the ancient patriarchates observe many of them1 especially the oriental ,greeks and the ,roman ,catholic2 the latter1 without question1 observes the largest number4 ,but the ancient ,church of ,egypt also distinguished itself by its zeal for the worship of our ,lady1 and in the ,coptic ,calendars we find a commemoratio ,domin ,virginis ,mari on the #bast 7corresponding to the #aeth in the ,julian ,calendar7 of each month4#die ,formerly every ,saturday was generally dedicated to her4 ,the first certain instance of the observance of a festival in honour of the ,mother of ,god1 which has so far come to light1 is found in the panegyric on ,st ,theodosius1 preached by ,theodore about the year #ejj4 ,in this it is stated that a commemoration of the holy ,mother of ,god 7 7 was celebrated annually in the ,palestinian monasteries1 attended by a concourse of all the monks4 ,unfortunately neither the date of this festival nor its name is given1 although there is good reason for thinking that it was the feast of the #aeth ,august1 which had been regarded as the day of our ,lady's death from the earliest times4#dif ,in ,spain1 in the time of ,bishop ,ildephonsus of ,toledo 7 #ffg71 a festival of the ,mother of ,god was also solemnly observed4 ,this prelate made penitential processions 7litani7 in the three preceding days1 and composed a special mass for the feast4 ,here again the particular name of the feast is unfortunately not given4 ,still it can only have been the feast of the #aeth ,august4#dig ,the number of feasts of our ,lady observed at the present time in the ,catholic ,church is1 as we have said1 considerable1 among them being some which affect the public life of the community and some whose observance is confined to the four walls of the ,church4 ,they can also be classified as greater and lesser1 or1 according to the date of their institution1 as earlier or later4 ,among the greater feasts are the ,conception1 ,birth1 ,annunciation and ,assumption of our ,blessed ,lady1 and ,candlemas2 among the lesser are the ,presentation of our ,lady in the ,temple1 her ,espousals1 the ,visitation1 and now the ,feast of the ,holy ,rosary4 ,it is not1 however1 possible to speak1 as many liturgists do1 of a ,marian ecclesiastical year4 ,for the dates of our ,lady's feasts1 viewed in their chronological order1 overlap the limits of the year1 and being subject to the same principles which regulate saints' days1 fall invariably on fixed days in the ,calendar1 and so cannot be said to form an integral part of the ecclesiastical year4 ,nevertheless they form in themselves a cycle of festivals1 as is also the case in a lesser degree with regard to ,st ,john the ,baptist4 ,two of them1 however1 have been brought into connection1 at least externally1 with the ecclesiastical year1 i4e4 the ,annunciation1 whose date depends upon ,christmas1 and the ,visitation1 whose date is regulated by the births of ,christ and ,st ,john the ,baptist4 ,the former interrupts the course of the ,church's year1 and falls within a cycle of feasts with which it has no inner connection4 ,the ,conception of our ,blessed ,lady1 the latest in date of her great feasts1 depends naturally upon the date of her birth4 ,finally1 nothing can be said touching the grounds which led to the choice of these dates1 for no historical evidence for the first institution of these festivals has come down to us4 ,they have been appointed and sanctioned by custom4 ,we shall first deal with the great festivals of our ,lady1 the observance of which affected public life4 ,from these we omit ,candlemas1 originally regarded rather as a festival of our ,lord4 ,three others--the ,nativity1 ,annunciation1 and ,assumption--can be considered together as far as their institution is concerned1 inasmuch as they made their appearance in history at the same period--that is to say1 in the seventh century4 ,the reliable evidence for their introduction in ,rome is confined to the following2 in the later ,,mss4 of the ,gregorianum appears a notice which confines the work of ,gregory the ,great to the first part of the sacramentary4 ,this is the important preface 8,hucusque40#dih ,in this it is stated the entire preceding part of the book is due to ,gregory ,i41 with the exception of what concerns the ,nativity and ,assumption of our ,lady1 and a few other matters4 ,from this it follows that the sacramentary used in the time of ,gregory ,i4 did not contain these two festivals of the ,mother of ,god4 ,they had been already introduced1 however1 by the end of the seventh century4 ,this is clear from the fact that they appear in the ,gelesianum1 and1 secondly1 from a statement in the life of ,sergius ,i4 7#fhg-gja71dii to the effect that this pope directed that on the ,annunciation1 ,nativity1 and ,assumption of our ,lady1 and in the festival which the ,greeks call ,hypapante1 a procession 7litania7 should go from ,st ,adrian's to ,st ,mary ,major's4 ,these festivals were at that time already observed in ,rome1 when ,sergius ordered these processions as adjuncts to existing festivals4 ,this comprises all the reliable evidence at our disposal regarding these feasts of our ,lady4#ejj ,all that we can with certainty deduct therefrom is that these three principal feasts of our ,lady were introduced in the ,roman ,church only in the course of the seventh century4 ,the sermons belonging to the same period also support this conclusion4 ,the rich collections of sermons of ,st ,augustine1 ,st ,leo the ,great1 ,peter ,chrysologus1#eja ,fulgentius1 and ,maximus of ,turin1 contain no sermons for feasts of the ,mother of ,god4 ,all the chief1 and also the majority of the lesser1 feasts of our ,lady had their origin rather in the ,east1 and only at a comparatively late date made their way into the ,west4 ,this also explains why none of them have been incorporated1 as most of them might easily have been1 into the ecclesiastical year4 ,their adoption by ,rome resulted from the political dependence of ,italy on ,byzantium and from the intimate relations existing between the ,apostolic ,see and the ,imperial ,court4 #d4 ,the ,three ,ancient ,festivals of our ,blessed ,lady--the ,nativity1 the ,annunciation1 the ,assumption 7#a7 ,,the ,,nativity ,,of ,,our ,,lady ,the spread of this feast seems to have been retarded1 for it does not appear in many ,calendars which contain the ,assumption1 i4e4 in the ,gotho-,gallican1 in that of ,luxeuil1 in the ,toledan ,calendar of the tenth century1 and in the ,mozarabic2 that it is not to be found in older ,calendars goes without saying4 ,on the other hand1 it appears along with the ,assumption in the ,gelasianum and in the ,frankish ,calendars drawn up under ,roman influence in the ,carolingian period1 the earliest being those of ,reims and ,bede4 ,it cannot be said to have been generally celebrated in the eighth and ninth centuries1 although in many places it makes its appearance much earlier4 ,some writers have maintained that1 on the whole1 ,fulbert of ,chartres 7 #ajbh7 was the first to introduce it4#ejb ,but this is certainly wrong4 ,nevertheless he probably exerted himself to spread the observance of the feast in the northern parts of ,france1 since we have two sermons of his preached on the feast1 the oldest genuine ,latin sermons on this festival1 as it seems4 ,in ,greek there are two sermons of ,andrew of ,crete dealing also with the festival4#ejc ,evidence is wanting to show why the #hth ,september was chosen for the ,nativity of our ,lady4 7#b7 ,,the ,,annunciation ,the official title of this feast is now ,annuntiatio ,b4 ,mari ,virginis1 but formerly other titles were used1 i4e4 ,annuntiatio ,angeli ad ,b4,v4,m41 ,annuntiatio ,domini1#ejd ,annuntiatio ,christi1 or even ,conceptio ,christi1 etc41 showing that it was regarded more as a festival of our ,lord than of our ,lady4 ,that it owes its existence entirely to ,christmas1 and depends upon the date 7#beth ,december7 assigned to the birth of ,christ1 requires no proof4 ,but the reference to ,mary is so striking that it could not fail to be regarded as essentially one of her feasts4 ,it is well known that the custom of the ancient ,church was not to celebrate the festivals of martyrs and other saints during ,lent1 which rule the ,spanish ,church followed even with regard to this feast4 ,but in ,constantinople an exception was made in its favour1 which was expressly approved by the fifty-second canon of the ,trullan ,council4 ,the feast is absent from the ancient ,gallican ,missal and the ,lectionary of ,luxeuil1 but in ,rome1 according to the evidence afforded by the ,gelasianum and ,gregorianum1 the feast was observed on the same date as in the ,east4 ,the feast of our ,lady in ,advent 7,s4 ,mari71 noted1 without further specification1 in the ,lectionary of ,silos dating from about #fej1 can be no other than the ,annunciation4 ,soon afterwards1 however1 the tenth ,council of ,toledo 7#fef7 took occasion to remark upon the difference of date4 ,external influences 7traducti homines7 had been the cause4 ,the ,council decided in favour of the date hitherto observed in ,spain1 and ordained in its first canon that the feast should be celebrated throughout ,spain eight days before ,christmas--on the #ahth ,december4 ,but in the ,east the other date was already so widely observed that it was even employed as a fixed indication of time1 as1 for example1 when the ,alexandrian ,paschal ,chronicle states in #fbd that ,heraclius and his forces started for the ,east on the day of ,mary's ,annunciation4#eje ,this1 along with other indications1 shows that in the ,east the festival had been earlier adopted and was widely spread4 ,a circumstance of special importance is that the schismatic ,armenians1 whose ecclesiastical year in other respects is very primitive in character1 observe this feast4 ,they keep it1 however1 on the #gth ,april4 ,this is due to the fact that they have not adopted ,christmas1 and still celebrate the birth of ,christ in the ancient manner on the #fth ,january4 ,counting back nine months from this date one arrives at the #gth ,april4 ,the ,armenians certainly celebrated this festival before their separation from the ,church4 ,it was known and loved in the ,east as early as the fifth century1 as the sermons of ,proclus1 ,patriarch of ,constantinople 7 #ddf71 and of ,peter ,chrysologus of ,ravenna 7 #dej71 prove4#ejf ,both methods of dating the festival existed side by side for a long period4 ,the majority was in favour of the #beth ,march1 but the other date was not without supporters1 especially in ,upper ,italy1 for according to the ,milanese rite the ,annuntiatio falls in ,advent1 and1 indeed1 on the fourth ,sunday4 ,in southern ,france the difference in date gave rise to sundry differences and disputes which terminated in a victory for the ,roman usage4 ,certain ,spanish monks1 who came to ,cluny under ,abbot ,odilo1 desired to celebrate the festival after their own fashion1 which was at first allowed them4 ,in the eleventh century several ,councils occupied themselves with the question1 and decided1 obviously out of regard for ,rome1 for the #beth ,march4#ejg ,a further consideration of the question shows that an agreement was arrived at by both parties4 ,the ,spaniards1 in their ,missale ,mixtum1 celebrated the feast twice--on the #ahth ,december and the #beth ,march--with the same ,mass1#ejh and in ,rome1 in eighteenth century1#eji the feast of the ,expectatio ,partus ,b4,m4,v41 was placed on the #ahth ,december1 the ,gospel for the ,mass being that of the ,annunciation4 ,the sermons of ,proclus already referred to give rise to an important observation4 ,this preacher in other passages of his works enumerates the festivals celebrated in his time and in his diocese1 among which1 strange to say1 the ,annunciation does not appear4#eaj ,since there are not only two sermons of his composed for this feast1 but the day itself is clearly marked out as a festival1 this contradiction can only be explained by the fact that in the fifth century the ,annunciation was kept simply as a festival inside the ,church1 but had not yet won its way to public recognition4 ,if the conception of the ecclesiastical year taken in ,section ,i4 of this chapter be assumed as correct1 the ,annunciation is most suitably observed in ,advent1 where it was correctly placed in the ancient ,spanish liturgy4 ,but owing to the fact that the ,eastern ,church did not sufficiently carry out the idea which underlay the ecclesiastical year1 the feasts of our ,lady were not incorporated therein1 but were treated as ordinary saints' days by being tied down to fixed dates4 ,and so it comes to pass that with us the ,annunciation1 instead of coming in ,advent1 falls in ,lent1 and from time to time even in ,holy ,week1 where it is singularly out of place4 ,in ,north ,america1 when this feast falls on one of the three last days of ,holy ,week or in ,easter ,week1 it is now transferred1 which on the whole may be regarded as a desirable arrangement4 7#c7 ,,the ,,death ,,and ,,assumption ,,of ,,our ,,lady ,in all probability this is the earliest of our ,lady's feasts4 ,from the beginning1 there was a general sentiment in the ,church which led to the days on which the martyrs suffered being kept as solemn commemorations4 ,the same thing took place at a later date with regard to the other classes of saints--confessors1 virgins1 etc4--and so ,christian sentiment was soon directed towards the question of our ,blessed ,lady's death4 ,it is highly probable1 if not certain1 that the feast of our ,lady1 mentioned above as having been celebrated by the monks in ,palestine1 was that which we are now considering4 ,both in the ,east and in ,rome the #aeth ,august was kept as the day of our ,lady's death1 while we find another date observed in ,gaul4 ,as regards the references to the decease of the ,holy ,virgin found in patristic literature1 we find ,epiphanius alluding to it1 but in such general terms as to show he knew nothing about it for certain4#eaa ,then we have a letter of the so-called ,areopagite ,dionysius containing the essential points of the tradition for the death and burial of the ,holy ,virgin1 which we find later on in ,st ,john ,damascene4 ,the date of this letter depends upon the view taken of the author and date of the pseudo-,dionysian writings4 ,the garden of ,gethsemani is named as the place of burial4#eab ,the same tradition appears in the apocryphal ,apocalypse on the 8transitus0 of ,mary1 where the year of her death is given as the third after our ,lord's resurrection1#eac while other authorities give it as the twelfth4 ,the chief authority1 however1 for the event is ,st ,john ,damascene4 ,relying on the history of an otherwise unknown ,euthymius1 he describes the circumstances in detail4 ,according to this informant1 ,pulcheria1 wife of the ,emperor ,marcian 7#dej-deg71 had erected a ,church in honour of the ,holy ,virgin in the suburb of ,constantinople called ,blachern1 to which she wished to translate the earthly remains of our ,lady4 ,with this end in view1 she addressed herself to ,bishop ,juvenal of ,jerusalem during the sitting of the ,council of ,chalcedon1 but he informed the ,emperor and ,empress that the body of the ,mother of ,god was not to be found in ,jerusalem4 ,she had indeed been buried there in the ,garden of ,gethsemani in the presence of all the ,apostles2 ,thomas alone was absent1 and only arrived on the third day after the burial2 in order that he too might venerate the body of the ,mother of ,god1 the tomb was opened1 but nothing was found save the linen grave-clothes1 which gave forth a fragrant perfume4 ,whereupon the ,apostles concluded that our ,lord had taken up into heaven the body which had borne ,him4 ,in his panegyric on the ,holy ,virgin1 ,modestus1 ,patriarch of ,jerusalem 7 #fcd71 states that already in the seventh century there was a special festival in ,jerusalem to celebrate her decease 774 ,in addition1 we have sermons dealing with this event by ,andrew of ,crete 7 #gbj circ47 and ,germanus1 ,patriarch of ,constantinople 7 #gcc74ead ,the bodily assumption of ,mary into heaven was already known in the ,west in the sixth century1 and is alluded to in ,gregory of ,tours4#eae ,the ,emperor ,maurice is said to have appointed the festival of our ,lady's death 7 71 and fixed it on the #aeth ,august4 ,although this information is given by an historian of a much later date1#eaf it must not be altogether set aside4 ,maurice may well have given official recognition to the festival1 and by so doing settled the question of the day on which it was to be kept4 ,the festival itself was1 however1 much older1 for not only the heretical sects1 which separated from the ,church in the fifth century1 such as the ,monophysites and ,nestorians1 preserved this festival at the time of their separation1 but most ancient national ,churches1 such as the ,armenian and ,ethiopian1 have it in their ,calendars4 ,accordingly the #aeth ,august must have already been generally regarded in the ,church as the day of our ,lady's death before the ,councils of ,ephesus and ,chalcedon1 although not mentioned by historians of that time4 ,we have unfortunately no information concerning the introduction of this festival in ,rome4 ,all we know is that it was celebrated there along with our ,lady's ,nativity and ,annunciation under ,sergius ,i41 at the end of the seventh century4 ,about #hdg ,leo ,,iv4 ordained that it should be celebrated with a vigil and octave in the basilica of ,st ,lawrence without the ,walls4 ,in the ,gothico-,gallican missal of the seventh or eighth century1 edited by ,mabillon1#eag the festival is placed on the #ahth ,january1#eah and not on the #aeth ,august1 as is also the case in the ,lectionary of ,luxeuil of the seventh century4 ,this circumstance points to the conclusion that1 independently of ,byzantine influence1 it was observed already at an earlier date in other parts of the ,church as well1 and came into existence spontaneously1 so to speak4 ,it is also noteworthy that the feast appears already with the title ,assumptio in the canons of ,bishop ,sonnatius of ,rheims1 composed sometime about the year #fcj4eai ,in the canons ascribed to ,st ,boniface some amount of vacillation is observable4 ,by the thirty-sixth canon of the ,council of ,mainz1 in #hac1 it is appointed as a feast for the whole ,frankish ,empire1 while the earlier ,council of #hji had decided nothing concerning its adoption4 ,among the ,latins the festival did not at first bear the name ,assumptio1 but was called ,domitio or ,pausatio1 corresponding to the ,greek title4 ,this name left the particular object of the feast uncertain--whether it commemorated merely the decease or the bodily assumption of ,mary into heaven4 ,it was probably due to this that in the ninth century doubts as to the latter were here and there expressed4#ebj ,unlike both ,easterns and ,westerns1 the ,copts have placed the death and bodily resurrection of the ,mother of ,god on the #afth ,january 7#bast ,tybi74 ,we find it so in the ,synaxarium of the ninth century in ,mai1 and in that of ,michael of ,atriba2 while the older ,calendar of saints belonging to the seventh century given by ,seldenius has a 8,planctus ,domin ,mari0 on this day1 which may well mean the same thing4#eba ,in not a few ,german and ,sclavonic dioceses a blessing of the fruits of the field takes place on the #aeth ,august4 ,this is of ancient ,germanic origin1 but has been adopted into the ,roman ritual4 ,it seems to have arisen from some popular custom connected with harvest4#ebb #e4 ,institution and ,spread of the ,festival of the ,immaculate ,conception ,the two dogmatic definitions formulated during the pontificate of ,pius ,,ix4 had this in common that they came as a surprise to many1 although they only set at rest questions which had been ventilated for centuries4 ,this is especially the case with regard to the doctrine of the ,immaculate ,conception1 for the discussion of the question had been prolonged during a thousand years4 ,bound up with the discussion was the contention whether the festival in question ought or ought not to be celebrated2 and these two things1 the theoretical treatment of the doctrine1 and the fortunes of the festival1 were most intimately connected with one another1 and found at one and the same moment their final solution4 ,indeed1 the festival has a longer history than the doctrinal controversy4 ,for the observation that ,church festivals required a long time from their inception--which is for the most part to be looked for in monasteries--until they obtained general approbation and acceptance from the ecclesiastical authorities1 applies to many festivals2 but none has had so long and changeful a history as the festival of the ,immaculate ,conception of the ,mother of ,god4 ,it has now1 for the last fifty years1 been celebrated as a festival of obligation throughout the ,catholic ,church1 and has even been adopted in those countries which formerly set themselves most strongly against the increase of ecclesiastical holy days4 ,our object is to give a comprehensive and detailed history of the vicissitudes of this festival1 while leaving aside the history of the doctrine4 ,naturally they cannot be kept entirely distinct1 still the latter shall only be touched upon in so far as is necessary for the elucidation of the history of the feast4#ebc ,passaglia and his collaborator ,clemens ,schrader1 ,s4,j41 in their well known work1 8,de ,immaculato ,deipar ,conceptu0 7,rome1 #ahed and #ahee1 #c vols4 #dto471 have given us a rich and noteworthy collection of materials for this purpose4 ,we must do justice to the immense learning expended upon this work both in its dogmatic and historical sections1 but the historical explanations can no longer be regarded as satisfactory4 ,on the one hand1 subsequent investigations have brought fresh facts to light which give a new turn to the history2 and1 on the other1 ,passaglia was deficient in the critical faculty1 and merely in order to marshal as many proofs as possible1 he made use of several which cannot stand close investigation1 and must be set aside if the whole question is not to be misrepresented4 ,for the correct understanding and examination of the sources of evidence1 it must first be observed that anciently both among the ,greeks and the ,latins the term conceptio 77 was taken in the active sense1 while we are accustomed to take it in the passive sense4 ,conceptio ,mari ,virg4 signified then the conception of ,christ by ,mary1 while the 7passive7 conception of ,mary was called the ,conceptio ,s4 ,ann4 ,thus it follows that the festival of 8the ,conception of ,mary0 and the festival of 8the ,immaculate ,conception0 are not the same thing4 ,originally only a festum ,conceptionis ,b4,m4,v4 was celebrated1 and only in course of centuries has a festum ,immaculat ,conceptionis been evolved therefrom4 ,this must not be regarded as a mere question of terms which might be employed interchangeably4 ,passaglia has not sufficiently emphasised this distinction1 and consequently his presentation of the facts creates the impression that there was already in the fifth century a festival of the ,immaculate ,conception of ,mary1 which is altogether erroneous4 ,the simple statement of the facts will make this clear1 and show that in the course of centuries the feast originally celebrated as the ,conception of the ,blessed ,virgin ,mary was changed into a feast of the ,immaculate ,conception4 ,this change came about in proportion as the matter was made clearer by dogmatic discussion1 and as the doctrine of ,mary's exemption from original sin gained adherents in the schools4 ,even when this doctrine had found general acceptance in the ,west1 and had authoritatively received the support both of conciliar decrees and of papal dogmatic decisions1 the ancient title of the feast still remained in use for a long time4 ,if we consult the service-books printed before #ahed1 we find in them indeed on the #hth ,december the festum conceptionis1 but the word immaculata is nowhere found in the office for the feast4 ,an orderly representation of the historical facts concerned will show how this was brought about4 ,evidence shows that the feast of our ,lady's ,conception arose in the ,eastern ,church1 and had gained civil recognition in the ,byzantine ,empire at a time1 when in the ,west1 ecclesiastical circles were still debating whether or not its celebration ought to be permitted4 ,in a constitution entitled1 8,concerning the days of the year which are whole holidays and half holidays10 the ,emperor ,manuel ,comnenus in #aaff recognised it as a public festival on which servile work was forbidden4 ,now it is a known fact that the civil authorities are slow to give recognition to ecclesiastical festivals1 and accordingly festivals have often been celebrated by the ,church for a long period before they received the recognition of the ,state4 ,so it was in this case4 ,the ,calendar of the ,church of ,constantinople in which the feast of the #ith ,december is marked as the 8festival of the ,conception of ,st ,anne1 the mother of the ,theotocos10 is a century and a half older than this constitution4 ,it bears the name of the ,emperor ,basil1 meaning the second of this name surnamed ,porphyriogenitus 7#igf-ajbe71 and1 accordingly1 it follows that even then the festival had received some lesser degree of recognition from the ,state4#ebd ,concerning the date of the introduction of this feast1 we have detailed information in a sermon of ,john of ,euba1 who lived in the middle of the eighth century4 ,he was first a monk and then ,bishop of the island1 and was contemporary with ,st ,john ,damascene1 whom he occasionally visited4 ,john declares that there are ten points in the life of the ,holy ,virgin which must be commemorated1 and these he enumerates in the tenth section of his sermon4 ,the most of them are at the same time feasts of our ,lord1 the only ones entirely relating to our ,lady being her ,nativity1 ,annunciation1 and ,assumption4 ,with regard to the feast of our ,lady's ,conception1 ,john hesitates4 ,first of all1 in the passage referred to above1 he enumerates it among the feasts1 but at the end of his sermon he states that it is not acknowledged by all1#ebe but he speaks highly in its favour1 and considers in conclusion that it ought to be celebrated4 ,from this it is plain that in his time the feast was not yet generally accepted1 and that he exerted himself to spread it4 ,if ,passaglia1 who quotes this sermon as evidence for the feast1 had noticed this passage1 he would have learnt that in the eighth century the festival had not yet become generally popular in purely ecclesiastical circles1 such as among the specially devout and the religious1 and he would have avoided the mistake of throwing back the inception of the feast to the fifth century in reliance on an interpolated and much later ,typicum ,s4 ,sab4#ebf ,john mentions the #ith ,december as the day of the feast4 ,the contents of this sermon of his are in other respects of no importance4 ,george of ,nicomedia1 who lived about a century later1 is the second ,greek preacher of whom we possess a sermon for this festival4#ebg ,it bears the title1 8,concerning the ,conception of ,st ,anne10 and was delivered upon a festal occasion 771 and the day is already distinctly called a feast 774 ,george considered it no longer necessary to merely commend the acceptance of the feast1 but regarded its adoption as a matter of course4 ,he reveals1 however1 the comparatively late date of its institution1 by saying that the day was not to be kept 8as one only recently added to the ,calendar1 but as one adopted on the best grounds1 since it naturally belonged to the course of the year and is prescribed by the nature of things4 ,in doing so we become partakers of the joy it promises40 ,as far as the ,east is concerned these two witnesses are sufficient1 especially as they throw light on the date of the institution of the feast4 ,as in other cases1 so here the origin of the feast is doubtless to be sought in religious communities4 ,they were the first to think of honouring this act of redemption4 ,it was certainly the monks1 to whom is due the development of the ,church's psalmody1 who in their canonical hours celebrated ,mary's ,conception1 and appointed a special day for this purpose1 the #ith ,december1 which was always kept as such in the ,greek menologies4 ,in course of time the feast issued forth from the limits of the monasteries1 and from the inner circles of the devout1 and attained publicity4 ,preachers glorified it4 ,it met with a sympathetic reception in ever widening circles1 until it gradually attained the rank1 if not of a feast of obligation1 at any rate1 of a simple feast of devotion1 and1 finally1 it obtained both ecclesiastical and civil authorisation4 ,the ,byzantine ,empire comprised during the whole of the period of which we have been speaking1 ,lower ,italy1 ,sicily1 and ,sardinia4 ,in the eighth century ,byzantium was no longer able to retain its hold over the duchy of ,rome and the ,exarchate of ,ravenna2 at a still later date it lost ,apulia1 ,calabria and ,sicily1 especially when the ,normans settled in those parts4 ,it retained its hold over the city of ,naples longest of all2 it was only in #aabg that ,naples was taken by ,roger ,,ii41 who had himself crowned king of the ,two ,sicilies in #aacj4 ,the constitution of ,manuel ,comnenus of #aaff mentioned above was never promulgated in ,naples1 and had no force there1 but the connection with ,byzantium had lasted sufficiently long for the feast of ,mary's ,conception to obtain an entrance into ,naples4 ,that it actually did make its way there is proved by the ,calendar of the ,neapolitan ,church of the ninth century1 engraved on marble1 and showing traces of ,byzantine influence1 which was discovered in #agdb in the ,church of ,san ,giovanni ,maggiore4 ,apart from the historical facts which we have mentioned1 the name and date of the feast--,conceptio ,s4 ,ann1 and the ninth ,december--show a ,byzantine origin4 ,and so in respect of the history of this feast1 ,naples1 along with ,lower ,italy and ,sicily1 must be classed with the ,eastern half of the ,catholic ,church as celebrating a feast1 of which at ,rome no one had as yet thought4 ,from all this it follows that the feast of ,mary's ,conception was known in the ,byzantine ,empire as early as the beginning of the eighth century1 although under a different name from that which it now bears4 ,was the feast1 in its essential idea1 the same as ours8 ,this question the reader may answer for himself4 ,there is much doubtless in favour of an affirmative answer4 ,greek writers refer to our ,lady in the highest conceivable terms1 as can be amply proved from the lections of the office for the #hth ,december now in use4 ,they exalt her not merely above all men1 but absolutely above every creature4 ,moreover1 the feast of the ,conception has a meaning only when the conception is regarded as sinless1 just as the ,greeks celebrate a commemoration of the conception of ,st ,john the ,baptist solely ,on the ground that ,john was sanctified in his mother's womb4 ,in all other cases1 it is not the birthday of the saints which is kept1 but the day of their death4 ,all this tells in favour of the affirmative4 ,but on the other hand1 the fathers of the ,eastern ,church have never either used or even discovered the specific terms to designate the ,immaculate ,conception1 nor have they ever proposed the question if our ,lady was free from original sin4 ,it is indeed very difficult to maintain the former view in the face of the fact that the ,greeks1 at the present day1 do not regard their feast of ,mary's ,conception as implying this meaning1 but among them it is a feast of little importance4 ,their ,breviary contains the following notice of the feast3 8,god sent ,his angel to the pious couple ,joachim and ,anna1 and announced to them that the barren would give birth1 and so to prepare the way for the conception of the ,virgin4 ,thus the holy ,virgin ,mary was conceived in consequence of an announcement1 but by means of man and from his seed4 ,for our ,lord ,jesus ,christ alone was born in an ineffable manner of the holy ,virgin ,mary without the co-operation of man and his seed40 ,this announcement by an angel is based on an apocryphal legend1 which appears in ,byzantine sermons on our ,lady1 belonging to the eighth and ninth centuries4 ,joachim1 according to ,jewish custom1 desired to present an offering in the ,temple1 but was driven back and insulted by members of the tribe of ,reuben because he was childless4 ,this caused him so much pain that instead of returning to his home1 he sadly betook himself into solitude4 ,anna1 in her anxiety1 prayed earnestly to ,god1 and was informed by an angel she should give birth to a daughter richly endowed with gifts of grace4 ,this legend derived from the ,proto-evangelium of ,james1 and propagated chiefly in the sermons of ,john of ,euba and of ,peter ,siculus1 was also known in the ,west1 and figures largely in works of art2 as1 for example1 in the beautiful picture in the cathedral at ,augsburg1 by ,hans ,holbein the ,elder4 ,the ,greek ,breviary1 however1 shows that there was current among the people a still stranger idea1 which it strongly opposes1 i4e4 that ,mary was born on the seventh month after her conception1 and so was what is called a seven months' child4 ,the reason why it is worth while to allude here to this will be plain later on4 ,we may merely point out how all this shows the unimportant character of the festival among the ,greeks4 ,it was otherwise in the ,west4#ebh ,here the festival in question makes its appearance on the scene just as its development in the ,east came to an end4 ,to the tentative attempts at the introduction of this festival in monasteries1 and among the inner circles of the devout1 there followed its acceptance by several dioceses1 not however without opposition4 ,the theoretical discussion over the warrant and significance of the festival accompanied the early instances of its official introduction4 ,these discussions lasted through centuries1 and were only brought to a conclusion in our own times4 ,in attempting to trace out its introduction in detail1 it must be borne in mind that we are treating of what was in the first instance a festival of the ,conception only1 not of the ,immaculate ,conception2 that it was not a public holy day of obligation1 but only a religious commemoration confined to the four walls of the churches2 and1 finally1 that when it was adopted by some religious order or celebrated in some monastery1 it does not follow that it was at the same time adopted by the diocese or country wherein such a monastery was situated4 ,clear and detailed evidence for its introduction comes to us first of all from ,england4 ,the individuals who more or less exerted themselves in this connection were a certain ,elsinus or ,helsinus1 a monk of ,st ,augustine's1 ,canterbury1 and later ,abbot of ,ramsay in the diocese of ,winchester 7#ajhj-ajhg71 ,st ,anselm of ,canterbury and his nephew of the same name1 ,osbert de ,clare1 ,prior of ,westminster1 ,warinus1 ,dean of ,worcester1 ,abbot ,hugh of ,reading1 and finally1 the historian ,eadmer4#ebi ,further particulars concerning these persons will be found in the appendix4#ecj ,we begin with the history of ,elsinus1 or ,helsinus4 ,he is not an imaginary personage1 but one whose story is historically true4 ,he was monk at ,st ,augustine's1 and then ,abbot of ,ramsay under ,william the ,conqueror4 ,a legend1 current in the middle ages in various forms as either a sermon or a letter of ,anselm the ,elder1 states that he was sent by ,william with presents to the ,king of ,denmark1 in order to discover if he contemplated an invasion of ,england4 ,having fulfilled his embassy1 he was overtaken on his return voyage by so severe a storm that the ship seemed about to be dashed in pieces4 ,as all were invoking our ,blessed ,lady in this moment of peril1 a form arrayed in episcopal vestments appeared1 which was supposed to be ,st ,nicholas1 the patron of sailors4 ,he addressed ,elsinus by name1 and promised him he would be saved1 if he in his turn promised to celebrate the feast of our ,lady's ,conception annually on the #hth ,december1 and to exhort others to celebrate it also4 ,elsinus promised1 and all were saved4#eca ,this legendary narrative was adopted formerly for the lections in the ,breviary1#ecb but more recently it has been altogether discredited4 ,the learned ,maurist ,gerberon1 editor of ,st ,anselm's works1 in particular has objected to this narrative on the grounds that after the battle of ,hastings in #ajff1 ,william returned to ,normandy1 and the landing of the ,danes followed immediately4 ,gerberon has overlooked the fact that since ,elsinus undertook this journey as ,abbot1 not as a simple monk--which in itself would have been highly improbable--it must be placed between #ajhj and #ajhg1 not in #ajff4 ,however1 although the story be a legend1 yet this much is true1 that ,elsinus did introduce the feast of the #hth ,december into his monastery4#ecc ,that ,anselm the ,younger introduced it into his monastery at ,bury ,st ,edmonds is proved by two letters1 dating from #aabh-bi1 of ,osbert de ,clare1 a zealous defender of the doctrine4 ,he laments that two bishops1 ,roger of ,salisbury and ,bernard of ,st ,davids1 have opposed the introduction of the feast4 ,they had even held a ,synod1 and forbidden the feast as an absurd novelty4 ,this fact1 and also the circumstance that ,osbert himself in a sermon on the #hth ,december made no mention of the ,immaculate ,conception of ,mary from fear of the opponents1 as he himself says1 show how strong the opposition to both feast and doctrine must have been among the ,anglo-,saxon secular clergy of that period4#ecd ,from what has been said it can be regarded as historically certain that the feast of ,mary's ,conception was observed in many ,benedictine monasteries in ,england1 about the year #aabh--;in ,ramsay1 ,bury ,st ,edmonds1 ,reading1 ,worcester and ,westminster4#ece ,possibly also in some others1 but in no case was the feast celebrated outside the walls of the monasteries4#ecf ,it must have encountered opposition1 for important personages1 both ecclesiastical and secular1 looked upon it with disfavour1 and it was still very far from gaining the support of the secular clergy1 of bishops and synods4 ,indeed one synod of the period forbade the feast altogether4 ,its adoption followed only in the fourteenth century4 ,when we bear in mind the ecclesiastical and civil circumstances of the times1 we are astonished to find how such a novelty--for so the feast is called in the writings already quoted--could have made its way to ,england first of all4 ,for1 in the eleventh century1 that country was torn by internal strife1 and invaded by foreign foes2 while the national clergy1 according to the statement of a contemporary ,english historian1 were sunk in simony and worldliness4#ecg ,that is scarcely the atmosphere suitable for the inception of a feast so intimately connected with the inner religious life of the community4 ,for this some impulse from without was required4 ,such an impulse came indirectly from the ,east through intercourse with ,normandy1 whence so many learned and zealous monks and clergy came to ,england after the conquest4 ,the political1 or rather dynastic1 connection of the country with ,normandy dates not only from the battle of ,hastings in #ajff1 but goes back to the times of ,king ,edward the ,confessor1 whose wife ,emma was a ,norman princess4 ,the official introduction of the feast of our ,lady's ,conception in ,england only commenced in the thirteenth century1 and only spread slowly4 ,the provincial ,synod of ,oxford in #abbb1 ,canon ,,viii41 refused to recognise it as a feast of obligation1 although it established its private observance4 ,the diocesan ,synod of ,worcester does not mention it in its list of festivals4 ,on the other hand it was celebrated at ,st ,albans in #abbh1ech and the diocesan ,synod of ,exeter in #abhg formally adopted it by a decree which naturally affected that diocese alone4 ,in ,normandy the feast1 whose celebration found in ,england precarious toleration in the retirement of the cloister1 was already introduced by the secular clergy without encountering any opposition4 ,this is stated by ,osbert himself when he remarks in his letter to ,anselm how1 on the other side of the channel1 the feast had been solemnly kept by some bishops4#eci ,if these words do not apply to ,normandy1 we should like to know of some other country on the ,continent where the feast was then observed4 ,it is certain that it was kept at ,rouen under ,bishop ,rotricus 7#aafe-aahc71 and placed on a level with the feast of the ,annunciation4#edj ,owing to the law that1 in the province of ,rouen1 consisting of six dioceses1 the daughter churches must follow in their ritual and ,breviary the use of the metropolitan ,church1 this feast would soon be celebrated all over ,normandy4#eda ,when the ,corporation of ,norman students at the ,paris ,university chose it as their particular festival1 it was not a mere fancy on their part1 but must have had its origin in the ecclesiastical observances of their home4 ,still less must this fact have been the cause why the feast in the middle ages went by the name of the 8,norman's feast0 7festum nationis ,normannic74 ,this name can only have come into existence because the feast had been zealously celebrated in ,normandy for a long time1 by all the people1 before it was kept in any other country of the ,west4 ,henry of ,ghent1 a member of the ,sorbonne1 distinctly declares this to have been the case4#edb ,the ,normans1 however1 could not have been the originators of the feast4 ,doubtless they got their knowledge of it in ,lower ,italy1 where it had been observed for a long time1 after they had begun to settle there4 ,those who are unwilling to adopt so rationalistic an explanation of the matter1 draw attention to the fact that the two ,anselms1 the earliest known propagators of the feast in ,england1 were not uninfluenced by other ,eastern forms of showing honour to our ,blessed ,lady4 ,this is shown not only by ,anselm's hymns on the ,mother of ,god1 in which the refrain1 ,ave sponsa insponsata1 has been adopted from the so-called hymnus acathistus1 but also by an entry in an ,irish ,calendar 7upon which too much stress has recently been laid71 in which ,mary's conception is put down on the #crd ,may1 in accordance with the ridiculous ,greek legend1#edc that ,mary was born seven months after her conception4 ,granting that this entry really belongs to the ninth century1 it is only evidence of monastic learning1 but affords no proof for the existence of the feast in ,ireland4 ,it only shows that the writer knew of the ,greek fable in question1 and made use of it for his ,calendar4 ,it may be asked if the feast made its appearance in the ,west first of all in ,normandy1 and in ,england1 which since #ajff had been politically united with ,normandy1 or had been observed earlier elsewhere8 ,could we believe ,passaglia1 it had been celebrated already in ,spain in the seventh century4#edd ,if so1 it is impossible to think it could have disappeared later on without leaving a trace behind4 ,the genuine ,mozarabic liturgy does not contain it1 and in the oldest ,spanish ,calendars1 e4g4 that of ,toledo of the tenth century1 published by ,morinus1 it does not appear4 ,the ,jesuit ,leslus1 who wrote the introduction to the ,mozarabic liturgy1 admits candidly that the feast came into ,spain through ,france4#ede ,the two reasons which ,passaglia gives for his opinion are worthless4 ,he relies upon a spurious life of ,st ,isidore of ,seville1 which contains later interpolations1 while the genuine life written by ,ildefons makes no mention of it1 and upon a passage in the laws of the ,west ,goths4 ,but this latter passage has to be taken as referring to the ,conception of ,christ by ,mary in accordance with the terminology then in use4 ,when the same author wishes to make his readers believe that the feast existed in ,cremona already in the tenth century1#edf it has to be borne in mind that ,bishop ,sicardus of ,cremona1#edg in the thirteenth century1 strongly opposed its introduction there4 ,it may be regarded as certain that the feast of our ,lady's conception was introduced into the ,benedictine monasteries of ,england by the two ,anselms at the end of the eleventh century4 ,we must not1 however1 regard ,england as especially the home of the feast in the ,latin ,church1 for both ,st ,anselm and his nephew had received their training in ,normandy1 which was their second home4 ,from thence they passed in later middle life to ,england1 for ,william liked to fill the chief spiritual posts in ,england with foreigners4 ,when the author of the tract ,de ,conceptione ,b4,m4,v4 laments that the feast met with much opposition both from clergy and laity1 his complaints were well grounded1 for the names of a number of famous men are known to us at the present day as having strongly opposed both the feast and the doctrine which underlay it4 ,for the most part they were men of importance4 ,we can name ,roger of ,st ,albans1 ,bishop of ,salisbury1 and ,bernard1 ,bishop of ,st ,davids 7 #aadg74 ,the former was minister and adviser of ,king ,henry ,,ii41 the latter chaplain to ,queen ,matilda4 ,in ,france the most famous opponent of the feast was ,st ,bernard1 the celebrated preacher ,maurice de ,sully 7 #aaif71 ,bishop of ,paris1 and ,peter of ,celle1 ,abbot of ,moutier-la-,celle1 from #aaha ,bishop of ,chartres4#edh ,it is especially remarkable that the greatest liturgists of the middle ages1 ,beleth1 ,sicardus of ,cremona1 and ,durandus of ,mende1 all opposed the feast4#edi ,in ,germany1 the monk ,potho of ,prm may be named1 although his views are obscure4 ,the conduct of ,st ,bernard must be more closely examined4 ,the opportunity of expressing his views was furnished by the circumstance that the ,canons of ,lyons commenced1 about #aadj1 to celebrate the feast of our ,lady's conception1 without having obtained the authority of the ,holy ,see for this 8novelty40 ,according to the then existing state of canon law1 the bishops had the right of arranging by themselves the festivals to be celebrated within their respective dioceses4 ,but ,st ,bernard in his letter to the ,canons makes no mention of the bishop4 ,this is explained by the fact that the letter was written at a time when the ,church of ,lyons was without any recognised head1 and when ,st ,bernard was exerting himself with the ,pope to obtain the confirmation of ,fulco1 the bishop elect4#eej ,it may well have been that in this matter the canons acted despotically4 ,st ,bernard1 however1 does not bring this charge formally against them in his letter1 but lays all the stress upon objections to the inner significance of the feast4 ,it was customary1 he says1#eea to celebrate the day of our ,lady's birth1 because she1 like ,jeremias and ,john the ,baptist1 had been sanctified before birth 7fuit ante sancta quam nata74 ,mary could not be holy before she existed1 but her existence began at her conception and that was not free from concupiscence4 ,if her conception was to be regarded as holy1 one must logically hold that her parents were already holy also4 ,christ our ,lord was conceived by the ,holy ,ghost1 and consequently ,his conception was holy and a feast of the ,church 7,annuntiatio74 ,before taking any steps in the matter1 ,st ,bernard concludes1 the ,apostolic ,see ought to have been consulted1 to whose authority he commits the matter4 ,the ,roman ,church1 to which he appealed1 was1 however1 in no hurry4 ,more than three hundred years had to pass before she in any degree broke through her reserve on this question4 ,the effect of this letter is not known1 but there is no doubt that during the twelfth century the feast made steady progress in ,france4 ,unfortunately we possess only a few data to illustrate its development1 for the investigation into the ecclesiastical history of special localities requires to be more extensively taken in hand4 ,in ,rouen1 the capital of ,normandy1 it was certainly observed at that period1 as we have already seen4 ,next1 its observance is prescribed by the statutes of ,le ,mans1 in the ,province of ,tours1 in #abdg4eeb ,in ,rheims it appears between #abfa-abga4 ,a more important fact is that the ,general ,chapter of the ,franciscans1 held at ,pisa in #abfc1 decreed that the feast should be celebrated throughout the entire order4#eec ,although it did not attain to the rank of a feast of obligation for clergy and people1 yet it became known throughout the world1 and especially at the papal ,court at ,avignon1 where ,franciscan influence was strong4 ,finally the standpoint of the thirteenth century with regard to this feast is best summed up in the words of ,st ,thomas ,aquinas1 8,although the ,roman ,church does not celebrate it1 she allows other ,churches to do so10#eed and in those of ,st ,bonaventure who justifies the keeping of a festival on the day of our ,lady's conception4#eee ,accordingly the number of dioceses and provinces within which it was celebrated was constantly on the increase2 for the fourteenth century we have ,canterbury #acbh2 ,treves between #acch and #acdc2eef ,paderborn #acdc2 ,mnster #acej2eeg ,utrecht #acej2 ,brixen #acii1 while other diocesan synods1 e4g4 ,prague in #acee1 did not yet adopt it4 ,when it is asserted that the feast had been introduced at ,lige under ,bishop ,albero ,,ii4 7 #aade71 it must be urged on the other side that the list of feasts drawn up by the diocesan synod of ,lige in #abhg makes no mention of it4#eeh ,the synod of ,cologne of #acjh does not mention it either1 although it is contained in the ,cologne ,calendar of the same century4 ,for ,mainz we have the fact that this feast is employed for dating a decree of the year #acah4eei ,in the province of ,canterbury1 the feast obtained official recognition only in #acbh1 i4e4 two hundred and nineteen years after the death of those who had first exerted themselves in its favour4#efj ,as far as ,canon law and the liturgy are concerned1 the feast of the ,conceptio ,b4,m4,v4 remained in the fourteenth century as incomplete as it had been in the twelfth and thirteenth4 ,generally speaking1 however1 each bishop had then the right of appointing the festivals for his own diocese1 but this right was always restricted to the appointment of those festivals already recognised and permitted by the ,church universal which he desired should be observed within his own diocese--as1 for example1 whether ,st ,mary ,magdalene should be kept as a holiday or not4 ,but in this case it was not a question of a feast already recognised by ecclesiastical authority1 and its opponents could always object with reason3 ,non est authenticum4 ,important if not decisive steps were at length taken by ecclesiastical authorities in the fifteenth century4 ,in the meantime1 the doctrine1 which had been defined and formulated by ,duns ,scotus was so widely accepted1 except among the ,dominicans1 and enjoyed so much popularity among the people1 who violently took sides on the question1 that it was possible for the ,council of ,basel 7which began by being ecumenical1 but became schismatical after its quarrel with the pope71 to state in its thirty-sixth session1 on the #agth ,september #adci1 in answer to the petition of the theological faculty of ,paris1 that the doctrine that ,mary by a special gift of grace had never been subject to original sin was 8pious and agreeable to the worship of the ,church1 the ,catholic ,faith1 and the teaching of ,holy ,scripture40 ,the ,council forbade the contrary doctrine to be taught4 ,at the same time it renewed the decree in regard to the feast of 8her ,holy conception1 which was kept on the #hth ,december both by the ,roman ,church and by others40#efa ,granting that the ,council was ecumenical1 all circumstances connected with the feast1 with regard to both doctrine and ritual1 were now formally settled4 ,this decree was not without effect1 as soon appeared from the fact that in the ,mainz ,breviary of #aejg the lections for the second nocturn of the feast are drawn from it4 ,it also certainly influenced the further spread of the feast1 as soon appeared from its being expressly authorized and received by a provincial synod at ,avignon1 held under the presidency of a papal legate in #adeg4efb ,although the fathers of the ,council of ,basel were of opinion that the feast was celebrated by the ,roman ,church on the #hth ,december1 this was only partially correct4 ,the fact is that at ,avignon1 with the full knowledge of the ,papal ,court1 it had been already celebrated without meeting with any opposition from the authorities4 ,so1 too1 in ,rome it had been celebrated by religious in the churches of their monasteries4 ,it can well have been that ,alvarus ,pelagius 7 #acdj71 as we are informed1 preached on this day in ,rome2 this1 however1 does not prove that the diocese of ,rome1 or the ,papal ,court1 had adopted the feast at that date1 for that1 it would have been necessary to include the day in question in the ,calendar and treat it as a festival in the ,missal and ,breviary4 ,and so it would appear that it was kept as a purely ecclesiastical holy day1 and not as yet as a public official holiday with rest from servile work4 ,nevertheless there were those at ,basel who maintained it was a festival of the ,roman ,church4 ,the ,franciscan order1 as has been already said1 added our ,lady's conception to the number of the feasts observed by themselves4 ,they celebrated it everywhere where they had a church of their own1 and also in ,avignon and ,rome during the residence of the popes4 ,other orders followed their example--namely1 the ,benedictines1 ,cistercians1 ,carmelites1 all of which had houses in ,rome1#efc and so1 since there were many churches belonging to these orders in ,rome1 it might well seem as if the ,roman ,church herself kept the festival1 all the more since the popes knew of it and tolerated the practice4 ,in ,sixtus ,,iv4 7#adga-adhd71 a ,franciscan ascended the ,papal throne1 and he it was who finally took the decisive step in the direction of recognition instead of toleration4 ,on the #bgth ,february #adggefd he published the ,constitution 8,cum pr excelsa10 in which he granted indulgences on the feast4 ,in particular he granted to all those who on this day recited the office composed by the ,papal notary1 ,leonardo ,nogaroli of ,verona1 and assisted at ,mass and the canonical hours1 the same indulgences which his predecessors granted for ,corpus ,christi4 ,in this way the feast was adopted into the diocese of ,rome1 and made its way into the ,calendar1 ,breviary and ,missal1 but only as a purely ecclesiastical feast4 ,it must also be observed that no advance was made in the doctrine concerned1 for the pope in his decree speaks of a ,conceptio immaculat1 or1 as he expresses himself in another place1 prlibat virginis1 not of an immaculata conceptio4 ,this was not the only official act of ,sixtus ,,iv4 in favour of the feast4 ,in #adgi he built a chapel in old ,st ,peter's1 which he dedicated and endowed in honour of our ,lady's conception and in honour of the ,franciscan saints1 ,francis of ,assisi and ,anthony of ,padua4 ,in #adhc1 however1 he was compelled to forbid1 by a special constitution1 the supporters and opponents of the doctrine of ,mary's exemption from original sin to call each other heretics4 ,this proves that the strife between the two parties had then waxed warm4 ,even in ,germany there were bitter contentions concerning the point in question in ,frankfurt1 ,marburg1 ,heidelberg1 and at ,bern in ,switzerland4 ,by the decree of ,sixtus ,,iv41 in #adgg1 the office for the feast was finally prescribed for the diocese of ,rome as a duplex1 but not for other dioceses2 these were free as before to adopt it or not4 ,clement ,,viii4 raised it to a duplex majus4 ,clement ,,ix41 added an octave1 and ,clement ,,xi41 by a decree of #fth ,december #agjh1 prescribed it for the whole ,church4#efe ,it had already been observed in ,spain as a regular holy day of obligation1 for ,philip ,,iv4 petitioned ,innocent ,x4 for it and the pope had granted his request in a constitution of #ajth ,november #afdd4eff ,it was only in #ahed that it became1 through the zeal of ,pius ,,ix41 a holy day of obligation for the whole ,catholic world4 ,the steps in regard to this feast taken by ,rome were1 as we have seen1 separated from one another by considerable periods of time4 ,with regard to the significance of the feast1 however1 in spite of the declaration of the ,council of ,trent1 a policy of delay and laissez-faire was maintained4 ,the feast remained a simple festum conceptionis1 and the idea of the immaculata conceptio did not receive outward expression1 except that ,paul ,v4 permitted the recitation on all free ,saturdays of an officium conceptionis ,b4,m4,v41 in which the invitatorium is1 8,immaculatam conceptionem ,mari virginis celebremus40 ,pius ,,ix4 had a new office drawn up which he prescribed for use on the #beth ,september #ahfc1 in which the idea contained in the invitatorium is expressed beyond all doubt4 ,hymns expressing the same idea were inserted1 and the bull 8,ineffabilis0 was drawn upon for some of the lections1 while for others the preference was given to the homilies of the later ,greek writers4 ,the pope's letter elevating the feast to the rank of a holy day of obligation for all ,christendom received an enthusiastic reception everywhere4 ,the rank of the feast was not increased4 ,it was only by ,leo ,,xiii4 that it was placed on an equality with the three chief festivals of the year4 ,in tracing out the long process of development by which this feast passed from ,byzantium by ,lower ,italy to ,normandy and ,england1 and from thence throughout the entire ,west1 our attention has been drawn especially to the conduct of the ,roman ,see4 ,passaglia endeavours by every means to magnify the part it played1 and to date its intervention as far back as possible4 ,still he is finally obliged to own that the ,roman ,church was not the first to pay a special cultus to the ,mother of ,god as conceived without original sin4 ,but1 he adds1 she has done everything during the space of five hundred years#efg for the glorification of this feast and for the spread of the doctrine which forms its basis4 ,it is difficult to see what is gained by magnifying the part of the ,roman ,see at the cost of historical truth4 ,others regard with satisfaction the fact that ,rome in no way pressed matters forwards4 ,in a question so much debated1 ,rome could not have adopted a better course than to wait until the conviction of all ,christendom1 in so far as it was interested in the question1 had arrived at maturity4 ,the ,immaculate ,conception had been the dominant doctrine for a long period1 and wanted nothing but the formal approbation of the teaching church4 #f4 ,the ,lesser ,feasts of ,our ,lady ,while the number of lesser feasts of our ,lady according to the existing ,roman rite is very considerable1 yet only a few of them come much before the public1 and the history of the most of them affords no points of general interest4 ,we shall therefore confine ourselves to the following3-- #a4 ,the ,feast of the ,name of ,mary owes its origin to the devotion of the faithful1 and was first authorised by the ,apostolic ,see for the diocese of ,cuena1 in ,spain1 in #aeac4 ,it was abolished by ,pius ,v41 but re-established by ,sixtus ,v41 and finally prescribed by ,innocent ,,xi4 to be observed by the whole ,church on the ,sunday after the ,nativity of our ,lady4 ,this was done in #afhc1 on the occasion of the deliverance of ,vienna from the ,turks4#efh ,maria1 or ,miriam1 is the ,greek form of ,miryam1 a name over the etymology of which many opinions were held in antiquity4 ,eusebius explains it to mean 8illuminatrix una vel illuminans eos1 aut smyrna maris vel stella maris40#efi ,st ,peter ,chrysologus and ,st ,john ,damascene derive it from the ,syrian mar 7feminine martha71 lady1 which appears also in the ,roman breviary along with the other explanation1 8stella maris40 ,in the ,middle ,ages this was the usual1 and even yet is the favourite1 explanation4 ,o4 ,bardenhewer maintains that the only derivation permissible is from 1 fat or stout1 in the sense of the imposing or stately one4 ,those to whom ,bardenhewer's derivation does not commend itself will be glad to hear that ,professor ,macke has had the happy thought to refer back to the first bearer of the name1 ,miryam1 the sister of ,moses1 and to derive the names of both brother and sister from the ,egyptian4 ,in ,egyptian it would be3 ,meri jom1 which would be equivalent to ,friend of ,water1 or ,bride of the ,sea1 and so approaches more to the meaning of ,stella ,maris4 #b4 ,the ,presentation of our ,lady in the ,temple#egj 7,prsentatio ,b4,m4,v41 #bast ,november74 ,the story that ,mary at the age of three years was brought by her parents to the temple in fulfilment of their vow1 there to be educated1 appears only in apocryphal writings1#ega but it fell in so completely with the ideas of religious1 both in ancient and modern times in ,east and ,west1 that it was not long before it asserted its influence on the cycle of our ,lady's ,feasts4 ,the commemoration appears officially for the first time in the constitution of ,manuel ,comnenus1 published in #aaff1 as a fully recognised festival on which the law courts did not sit4 ,the date is the same as at the present day4#egb ,the feast was introduced into the ,west by a ,french nobleman1 ,philip de ,maizires1 who spent some time at the ,court of ,gregory ,,xi4 at ,avignon in #acga as representative of the ,king of ,cyprus4 ,he represented the manner in which the day was celebrated in the ,east in such a way as to move ,gregory to ordain it as one of the festivals of the ,papal ,court4 ,it soon made its way in other places also--in ,navarre in #acgd1 in ,treves in #acha1 in ,metz in #adbj1 in ,cologne and elsewhere4 ,in ,rome it was introduced by ,sixtus ,,iv41 and an office for it was added to the ,roman breviary without its recitation being imposed 7inter festa ad libitum and pro quibusdam locis74 ,it was only ,sixtus ,v4 who1 in #aehe1 ordained it for the whole ,church after it had been for a time suppressed by ,pius ,v4 ,the original office was altered under ,clement ,,viii4 ,although the feast at first was regarded as unimportant1 it attained in ,prussia to the rank of a feast in foro1 and this in an unexpected way1 in #ahic4 ,it falls in ,prussia on the third ,wednesday in ,november1 and occupies a position midway between the movable and immovable feasts4 #c4 ,the ,visitation 7,visitatio ,b4,m4,v47 was formerly included among the lesser feasts of our ,lady1 although the most prominent and popular of them4 ,at the present day it has a higher rank 7duplex ,,ii4 cl471 and1 in certain localities1 it has an octave4 ,it used to be kept as an entire holiday4 ,it is not only grounded upon ,scripture1 but the event it commemorates is one of the most important related in the ,new ,testament1 both on account of the sanctification of ,st ,john the ,baptist in his mother's womb1 and because of its being the occasion on which the ,magnificat was first uttered4 ,nevertheless this feast does not exist among the ,greeks1 but1 on the #bnd ,july1 they celebrate the translation of the ,holy ,virgin's garment in the church of the suburb of ,constantinople called ,blachern1 which took place under the ,emperor ,leo ,i4 in #dfi4egc ,the earliest traces of the feast are found in the thirteenth century4 ,they appear in different localities at about the same date1 which may be due to the fact that the newly founded order of the ,franciscans had adopted the feast and promoted its celebration4 ,it appears among the ,franciscans as early as #abfc1 and received official recognition during the great schism from ,urban ,,vi41 and ,boniface ,,ix4 in #achi4 ,after the schism was healed1 the ,council of ,basel was compelled in its forty-third session1 on #ast ,july #adda1 to issue a decree authorising the feast1 and granting indulgences to those who assisted at divine service on the day4 ,they felt obliged to adopt this measure1 the feast not having been adopted within the obedience of the anti-pope4 ,there is nothing to show why the #bnd ,july was chosen for this feast1 and one must needs have recourse to surmise4 ,there seem to be indications that it is connected with the date of the ,annunciation on the one hand1 and1 on the other1 with the ,nativity of ,st ,john the ,baptist1 the octave of which it immediately follows4 ,it was regarded as probable that ,mary had chosen the time of ,elizabeth's confinement for her visit1 and had remained some time with her afterwards4#egd ,perhaps1 however1 the real reason was that the ,greek ,church had already for some time kept this festival of our ,lady on the #bnd ,july4 ,the feast was1 moreover1 kept on different days in different countries4 ,in ,paris1 for example1 it was kept on the #bgth ,june2 ,archbishop ,john ,,ii4 of ,prague1 who introduced it into his province in #ache1 placed it on the #bhth ,april4 ,its proper place1 if the main idea of the ecclesiastical year were carried out1 would be in ,advent4 #d4 ,the ,feast of the ,holy ,rosary 7,sollemnitas ,,ss4 ,rosarii ,b4,m4,v474 ,towards the end of the twelfth century we find it had become usual to use the angelic salutation 7,st ,luke i4 #bh71 along with the salutation of ,elizabeth 7,st ,luke i4 #da71 as a prayer4 ,this prayer was authorised and imposed by many councils4 ,we have evidence to this effect from a synod of ,paris under ,bishop ,odo de ,sully 7#aaif-abjh71ege and1 in the period immediately following1 from the synods of ,orleans1 ,durham 7#abag71 ,treves 7#abcg71 and elsewhere4#egf ,the new prayer was joined to the 8,our ,father0 in such a way that ten 8,hail ,marys0 were recited after one 8,our ,father0 fifteen times1 each prayer being counted on a string of beads4 ,the originator of this form of prayer1 called the ,rosary1 is generally1 but without foundation1 considered to have been ,st ,dominic4 ,the custom of using a string of beads on which to count a stated number of prayers had already been in existence for a long time1 and only became general when the custom grew up of reciting one hundred and fifty 8,hail ,marys0 to correspond to the number of the psalms4 ,this was called the 8,mary ,psalter10 the ,rosary1 or the 8,psalter of the ,laity40#egg ,when this form of prayer took shape is not exactly known1 but it has quite recently been maintained that ,st ,dominic did not originate it1 as is often affirmed4 ,his biographer and other contemporaries do not ascribe the invention of the rosary to him4 ,it is only at the end of the fifteenth century that a ,dominican1 ,alanus de ,rupe 7de la ,roche71 produced this story1#egh which unfortunately has found its way into the breviary4 ,a notable improvement was made in this devotion in the fifteenth century1 by adding after the name ,jesus in each ,hail ,mary the mention of some event in the lives of ,jesus and ,mary bearing on the work of salvation1 beginning with the message of the angel and concluding with the descent of the ,holy ,ghost and the ,assumption4 ,among these1 the five points taken from the ,passion of ,christ--the so-called 8sorrowful ,mysteries0--form the centre1 and thus the entire rosary now falls into three parts1 each complete in itself4#egi ,by this means the devotion gained a more definite meaning4 ,the mere recitation of the prayers is closely connected with meditation1 and each mystery has more or less reference to some feast of our ,lord or of our ,lady1 and so is brought into relation with the different liturgical seasons4 ,it can thus to a certain extent be connected with the whole cycle of festivals of which indeed it was a sort of summary4 ,in its completed form the ,rosary became the favourite devotion of all1 high and low1 clerical and lay1 and a special confraternity1 favoured by the popes and endowed with indulgences1 was formed for its spread and encouragement4#ehj ,the ,rosary was a source of innumerable graces not only to individual believers1 but even ,christendom as a whole had recourse to its assistance in times of general distress and danger1 especially when pressed by the ,turks4 ,remarkable answers to prayer1 among which was numbered the victory of ,lepanto 7#gth ,october #aega71 first moved ,pius ,v4 to institute a feast in thanksgiving4 ,gregory ,,xiii4 gave stability to this feast by ordering in #aegc that in every church possessing a chapel1 or at least an altar of the ,rosary1 it should be celebrated as 8the ,feast of the ,holy ,rosary0 on the first ,sunday in ,october4 ,clement ,x4 granted the feast to the whole of ,spain without this proviso4 ,clement ,,xi4 extended the feast to all ,christendom in consequence of the victory gained at ,peterwardein by ,prince ,eugene on the #eth ,august #agaf4eha ,a commemoration much beloved by the people1 is that of the ,seven ,dolors of ,our ,blessed ,lady1 which cannot be regarded as a festival in the usual sense of the term4 ,it takes place on the ,friday after ,passion ,sunday4 ,its introduction was prepared by the ascetic literature of the twelfth century1 in which also its roots are to be sought4 ,the pious monk ,eadmer in his treatise 8,on the ,excellencies of the ,virgin ,mary0 chapter v4 7see ,app4 x41 page #ddf7 deals with the share taken by ,our ,lady in the sufferings of her ,son4 ,the writing of an unknown author 7,de ,passione ,christi et ,doloribus et ,planctibus ,matris ,ejus1 ,,migne1 ,patr4 ,lat41 clii471 attributed to ,st ,bernard1 while full of deep piety1 is yet rather effeminate and sentimental4 ,the third treatise belonging to this subject is composed by ,amadeus1 a disciple of ,st ,bernard1 ,abbot and afterwards ,bishop of ,lausanne 7 #aaei71 whose fifth homily is entitled ,de ,mentis ,dolore et ,martyrio ,b4,m4,v4 7,,migne1 ,patr4 ,lat41 clxxxviii41 #acbe-acca74 ,he deals with ,our ,lady's share in her ,son's sufferings in a merely general way and in outline4 ,at a later date1 the matter was treated in more detail and with additions1 so that the ,seven ,dolors of ,our ,lady were the result4 ,in this form1 the matter was taken up by the ,servites1 whose order came into existence in #abdj1 and to whom ,innocent ,,ix4 in #afhh granted a second feast of the same name to be celebrated out of ,lent on the third ,sunday in ,september4 #g4 ,the ,feast of ,st ,joseph4#ehb ,the ,cultus of ,,ss4 ,joachim and ,anne ,during the first centuries of the ,church's existence it was only the martyrs who1 as we have said1 enjoyed religious veneration4 ,it was probably owing to this custom that no cultus was paid even to those personages who had been closely related to our ,lord during ,his earthly life4 ,st ,joseph1 our ,lord's foster-father1 is a striking instance of this law4 ,although mentioned as a 8just0 man in ,holy ,scripture1 and the object of occasional eulogies in patristic literature1 he received universal public veneration only at a late date4 ,while we possess much information concerning the tombs of the ,apostles1 and while even the graves of the ,old ,testament prophets have frequently had attention drawn to them1 tradition has nothing to report concerning the death1 burial1 and relics of ,st ,joseph4 ,the earliest traces of a direct cultus appears in one of the ,coptic calendars#ehc published by ,seldenius4 ,in this 8,joseph the ,carpenter0 is entered on the #bjth ,july1 as also in the somewhat later ,synaxarium in ,mai1#ehd which at latest may belong to the ninth century4 ,the date1 #bjth ,july1 had no influence upon other churches4 ,the menology of ,constantinople does not contain ,st ,joseph's name1 and even the ,basilianum only mentions him by the way on the #beth ,december1 in the form of a commemoration4 ,after the ,nativity of our ,lord1 the ,magi are first mentioned1 and then ,st ,joseph as spouse and protector of the ,holy ,virgin 7 74 ,he has no special day of his own4 ,in the ,west1 an ,antiochene martyr called ,joseph1 otherwise unknown1 appears in the so-called martyrology of ,st ,jerome on the #bjth ,march4#ehe ,this cannot refer to the foster-father of ,christ on account of the mention of ,antioch and the absence of any indication of the saint's condition1 although this transformation has taken place in some martyrologies4 ,with the unmistakeable title of foster-father of our ,lord 7nutritor ,domini71 ,st ,joseph appears first in the martyrologies of the tenth century1 as in one belonging to ,fulda#ehf and in others4 ,as these are of private origin1 and of merely local importance1 it cannot be said that the cultus of ,st ,joseph had therefore become universal4 ,throughout the whole ,middle ,ages it remained rather a private devotion1 although numerous traces of the esteem in which ,st ,joseph was held1 and even of external veneration paid to him by individuals are to be found4#ehg ,it was through the private devotion of many important or holy members of the ,church that the public cultus of ,st ,joseph came into existence4 ,among these may be named ,st ,bernard1 ,st ,gertrude1 ,st ,brigid of ,sweden1 and ,st ,vincent ,ferrer4 ,among the most enthusiastic and influential in this respect was the ,chancellor ,john ,gerson1 following the lead of his master ,peter d',ailly1 and1 at a later date1 the ,abbot ,trithemius4 ,in #adjj1 ,gerson composed an office in honour of the ,espousals of ,joseph with ,mary1 and urged the ,council of ,constance to take steps for the spread of the devotion4 ,the way had been already prepared by the ,franciscans1 especially ,st ,bernardine of ,siena1 and ,bernardine de ,bustis1 who showed great zeal for the worship of ,st ,joseph4#ehh ,these attempts resulted in the approval given to the cultus by ,sixtus ,,iv41#ehi who inserted ,st ,joseph's day in the ,roman ,breviary as a feast with one lection 7festum simplex74 ,under ,clement ,,xi4 it was changed into a feast with nine lections4 ,accordingly1 at the end of the fifteenth and beginning of the sixteenth centuries1 the #aith ,march began to be kept as ,st ,joseph's day in the ,missals and ,breviaries of many religious orders1 i4e41 the ,carmelites1 ,hermits of ,st ,augustine1 ,premonstratensians1 ,dominicans1 ,knights of ,st ,john2 these were followed by the ,benedictines and ,jesuits1 while the service-books of the ,carthusians1 ,camaldules1 ,cistercians and ,cluniacs of the same period remained without it4#eij ,owing to the fact that later on1 several royal personages such as the ,emperors ,ferdinand ,,iii4 and ,leopold ,i4 of the ,house of ,habsburg1 and ,king ,charles ,,ii4 of ,spain1 were devoted to the cultus of ,st ,joseph1 ,gregory ,,xv4 raised his festival to the rank of a festival of obligation in #afba4 ,benedict ,,xiii4 inserted his name into the ,litany of the ,saints1 and ,pius ,,ix41 on the #hth ,december #ahgj1 conferred upon him the office of ,patron of the ,universal ,church4 ,among the ,greeks1 the parents of ,our ,lady enjoyed a religious cultus from a comparatively early date1 although all that was known of them was derived from the apocryphal ,proto-evangelium of ,james4 ,joachim and ,anne already had their own commemoration on the #ith ,september in the menology of ,constantinople1 and ,justinian ,i4 is said to have built a church in honour of ,st ,anne in ,constantinople4#eia ,their names are mentioned by ,epiphanius#eib and appear in the oldest ,neapolitan ,calendar on the #ith ,september1 a circumstance which shows ,byzantine influence1 for among the ,syrians their festival is kept on the #beth ,july4 ,in the ,west1 however1 their legend was received with considerable reserve1 and although ,pope ,leo ,,iii4 had their pictures placed in the church of ,maria ad ,prsepe1 no trace of any liturgical commemoration appears in calendars before the ,middle ,ages4 ,it is no proof that any special cultus was paid to them1 that we find them occasionally mentioned in writings and spoken of as saints4 ,it was only in #acgh that ,urban ,,vi4 authorised the worship of ,st ,anne for the ,english at their own request4 ,sixtus ,,iv4 especially approved of it1#eic and ,gregory ,,xiii41 in #aehd1 appointed the #bfth ,july for her feast4 ,in the fifteenth century she was venerated with special devotion in ,germany1 the town of ,annaberg being named after her4 ,as regards ,joachim1 ,julius ,,ii4 is said to have approved of his being commemorated with a special office on the #bbnd ,march4 ,gregory ,,xii4 introduced a new and improved office1 and fixed the commemoration for the ,sunday within the octave of the ,assumption4 ,leo ,,xiii4 raised it to the rank of a feast of the second class4#eid ,baillet has some remarks concerning ,our ,lady's parents which are worthy of notice4 ,he thinks that ,mary at the time of her espousals to ,joseph was an orphan2 consequently1 since her parents died before the death of the ,redeemer1 they were considered as belonging to the ,old ,testament1 and were not made the object of a cultus4 ,whether they were actually named ,joachim and ,anne is doubtful1#eie for ,anna in ,hebrew means 8,grace10 and ,joachim1 8,preparation of ,god40 ,it is possible that owing to ignorance of their real names1 these appellations were chosen for them4 ,the names appear in ,epiphanius only at the end of the fourth century4 #h4 ,the ,festivals of the ,apostles in ,general ,the cultus of the apostles followed the same lines of development as that of other saints4 ,at first it was merely local1 but although the tendency to observe the festivals of the apostles throughout the whole ,church was stronger than in the case of other saints1 still their festivals did not attain earlier to universal observance than those of ordinary saints1 that is to say1 at the period of the compilation of universal martyrologies1 though there were1 of course1 some exceptions4 ,the earliest calendars of particular churches have1 on the average1 only a few feasts of apostles1 usually only one or two4 ,it was only in course of time that the longing for completeness appeared1 which in the tenth century was carried to such a pitch by the ,greeks that they set down in their calendars not merely every personage who had received honourable mention in the ,new ,testament1 but even the ,seventy ,disciples1 although there was but slender authority for their names4 ,from the first a difference was made between the apostles who had lived and worked within the existing boundaries of the ,roman ,empire1 and those who had ended their lives in barbarian countries4 ,in the far ,east1 there was a second world-power similar to the ,roman power in the ,west1 i4e41 the empire of the ,parthians1 or that earlier ,persian ,empire of the ,achmenides1 which in its turn1 again1 had risen from the ruins of the ancient empires of ,babylon and ,assyria4 ,the ,jews had obviously numerous relations from old time with this ,eastern ,empire in consequence of their historical connection with it4 ,after the return from exile1 many ,jews had remained there1 and probably many others returned thither at a later time4 ,in fine1 the circumstances attending on the first ,whitsunday show that many ,jews were scattered throughout those provinces4 ,the ,eastern ,empire consisted of a number of vassal states1 which recognised a supreme sovereign1 the ,king of ,kings1 but1 in other respects1 remained independent and sovereign1 as for example1 ,armenia1 whose inhabitants were moreover closely allied by blood with the ,persians4 ,the ,jews1 as ,semites1 had naturally more sympathy with these ,easterns1 once their ancient grievances had been forgotten1 than they had with the ,greeks and ,romans who1 at the beginning of the ,christian era1 were their oppressors4 ,this explains why some of the apostles1 some for life and others only temporarily1 betook themselves thither1 and spent their lives there in mission work and even ended their days in those parts4 ,this is also the reason why we have so little reliable information concerning their life and work1 and why the days of their deaths were not celebrated for so long a period in the ,west4 ,the apostles who devoted themselves to the ,eastern ,empire were probably ,bartholomew1 ,matthew1 ,thomas1 ,simon ,zelotes1 and ,jude4 ,thaddeus also laboured there for a time in ,mesopotamia and ,osrhone4 ,no traces remain of the labours of ,matthias who is said to have preached to the ,ethiopians1 and of whose life1 a writer of the ninth century1 ,autpert1 ,abbot of ,monte ,cassino1 confesses nothing is known4#eif ,several of the apostles have been commemorated from the first in the calendars1 and always on the same day1 while others1 on the contrary1 appear on different days in different parts of the ,church1 a circumstance which seems confusing to the historical investigator1 but which can easily be explained when one has correctly grasped the principles which operate in liturgical matters4 ,with regard to those who have everywhere been commemorated from the first on the same day1 one can usually be certain that they died as martyrs in the ,churches in question4 ,although the only correct view is to maintain that the commemorations of the apostles were treated in the same way as the days devoted to the memory of the martyrs1 and that their names appeared in the calendars on the day of their death 7dies natales71 still this is true of only a few indeed of their commemorations in the calendars actually in use4 ,for the majority of the apostles died in barbarian countries with no one on the spot to collect information1 and only much later a few floating pieces of information concerning them were collected from popular tradition4 ,another difficulty may have arisen from the different systems of chronology in use1 and so even when the day of an apostle's death was set down it was probably not understood by the ,greeks and ,romans1 and so was forgotten4 ,for these and other reasons it came to pass that1 later on1 when the commemoration of a certain apostle had to be fixed in the calendar1 the date of the invention or translation of his relics was generally chosen1 or finally the date was fixed simply by chance4 ,as absolutely trustworthy1 ,i can1 therefore1 regard only the day of the death of ,st ,peter1 ,st ,paul1 and ,st ,andrew1 perhaps also the day of the death of ,st ,mark and ,st ,luke1 since they ended their days in civilized countries1 at a period when the hierarchy of the ,church had already been established in those parts4 ,with regard to ,st ,john1 the question is open to doubt1 first1 because he did not die a martyr's death1 and secondly1 because he did not preside as bishop over a particular congregation4 ,had he done so1 the list of bishops for that particular city would have been careful to inform us of the fact4 ,although the cultus of each apostle was originally local1 yet there are early traces that the cultus became universal4 ,thus already in the fifth century a day within the octave of ,st ,peter and ,st ,paul seems to have been dedicated to the cultus of all the apostles in common4 ,we find in the so-called ,sacramentary of ,leo ,i4 the following prayer3 ,omnipotens sempiterne ,deus1 qui nos omnium apostolorum merita sub una tribuisti celebritate venerari1 etc4 ,the same prayer appears also in the ,gelasianum1 where it is found in lib4 #b1 ,no4 #cc4eig ,a medival liturgist1 ,beleth1 gave expression to the view that the separate apostles had no special festivals in the primitive ,church1 but that all together were commemorated on the #ast ,may1#eih and that finally only ,st ,philip and ,st ,james continued to be commemorated on this day4 ,the facts1 however1 as far as we have been able to learn1 do not bear out the opinion of this writer which he inferred from the greater calendars1 but the festivals of each of the apostles came into existence one by one1 from the ninth century onwards1 until they reached their full number4 ,the council of ,erfurt in #icb raised all feasts of apostles to the rank of holy days of obligation for ,germany4 ,pope ,boniface ,,viii4 in #abic made them all duplicia4 ,even before the meeting of the ,nicene ,council1 ,constantine had built a church in honour of all the apostles#eii in ,constantinople1 in which he was afterwards buried4#fjj ,it was rebuilt under ,justinian and re-dedicated on the #bith ,june #eej1 the feast of ,st ,peter and ,st ,paul4#fja ,this church had considerable influence upon the cultus of the apostles inasmuch as under ,constantius attempts were made to provide it with their relics1 obviously with the intention of resembling ,rome as closely as possible4 ,the relics of ,st ,timothy were first translated thither from ,ephesus on #ast ,july #cef1 which caused a great increase of devotion to this saint4 ,he had lost his life in a popular uprising in ,ephesus under ,nerva on #bbnd ,january #ig1 of which his successor1 ,polycrates1 has given us an account4#fjb ,the church became possessed of a still greater treasure in the following year when the relics of ,st ,andrew and ,st ,luke were placed in it4 ,as we should expect from what has been said above1 there exists historical material for the feasts of only a certain number of the apostles1 while others1 as1 for example1 the feasts of ,st ,matthew1 ,st ,matthias1 ,st ,bartholomew1 and ,st ,thomas1 are of no further interest than to mark the translation of their relics4 ,in conclusion it may be useful to draw attention to the actual increase of the festivals of the apostles in the calendars4 ,the ,leoninum has only two1 the #bith ,june and the #cjth ,november4 ,the lectionary of ,luxeuil in the seventh century has the same number1 i4e41 the #bbnd ,february and the #bith ,june1 that of ,silos1 about #fej1 has four 7#bbnd ,february1 #bith ,june1 #cjth ,november1 #bgth ,december71 and1 in addition1 the feast of ,st ,peter's ,chains4 ,the calendar of ,st ,genevive 7between #gad-gca7 has the same number1 omitting ,st ,peter's ,chains4 ,from this point the number of feasts of the ,apostles increases rapidly2 the calendar of ,charlemagne of #gha has eight already1 and subsequent calendars contain ten or more4 ,a singular peculiarity appears in the calendar of ,polemius ,silvius 7see below7 where we find only one feast of apostles1 the #bbnd ,february1 8,depositio ,,ss4 ,petri et ,pauli40 ,the ancient ,neapolitan calendar brings the number up to sixteen days1 giving two commemorations to some apostles and including the disciples ,thaddeus and ,barnabas4 #i4 ,the ,festivals of the ,apostles and ,evangelists in ,particular 7#a7 ,,st ,,peter ,,and ,,st ,,paul ,the #bith ,june1 the commemoration of the martyrdom of the two chief apostles1 is the only feast of apostles that is still observed as a public holiday4 ,it can be regarded under two aspects as a universal and as a local festival4 ,it is important as a local festival1 because1 since a constant tradition maintained that ,st ,peter and ,st ,paul were put to death in ,rome under ,nero on the same day1 it is only natural that this day should be kept in ,rome as the dies natalis ss4 apostolorum1 in the customary manner from the first1 and so was never forgotten4 ,but even in other localities1 apart from ,roman influence and tradition1 we find efforts made in antiquity to devote a day to the commemoration of these same two apostles4 ,this is proved by the fact that in the ,arian martyrology in use in the ,east1 it had already a place1 on the #bhth ,december1 after ,st ,stephen and the apostles ,st ,james and ,st ,john4 ,this is by no means an isolated phenomenon1 for in the ,armenian calendar it has a corresponding place1 i4e41 on the #bgth ,december1 while in the ,nestorian calendar it appears on the second ,friday after ,epiphany4#fjc ,in ,cappadocia1 or at least in ,nyssa1 we find the ,christmas season again considered to be the suitable time for a collective feast of the apostles1 for the commemoration of the apostles ,peter1 ,james1 ,john and ,paul follows the ,feast of ,st ,stephen4#fjd ,even in the upper valley of the ,rhone1 it was felt necessary to observe the day of the death of the two chief apostles1 for the calendar of ,polemius ,silvius1 which belongs to this region1 contains the entry3 depositio ss4 ,petri et ,pauli1 but on the #bbnd ,february1 the day on which in other parts of ,gaul the ,feast of ,st ,peter's ,chair was celebrated4 ,that this calendar gives no feast of any sort on the #bith ,june1 shows that in his choice of the day1 ,polemius was quite independent of the ,roman tradition4 ,the considerations which weighed with him in so doing will be explained further on4 ,in other parts of ,italy1 the true day of the apostle's death was well known1 and observed1 as for example1 at ,milan in the time of ,st ,ambrose4#fje ,among the sermons of ,maximus of ,turin1 belonging to the fifth century1 we find no fewer than ten#fjf for this feast4 ,the sermons of ,st ,augustine1 among which are five for this festival1 show that in ,north ,africa the day was kept as a holy day2 he speaks of it as a dies festus and a sollemnitas4#fjg ,moreover ,st ,augustine belongs to the number of those ,fathers who expressly state that although both apostles died on the same day of the month1 they died in different years1#fjh a fact which the historical and biblical science of the day persistently overlooks1 which naturally must cause serious misgivings as to the reliability of the principles on which its chronology is constructed4 ,among the numerous sermons of ,st ,peter ,chrysologus there are none for this day4 ,as regards ,st ,chrysostom1 while we have seven sermons of his in honour of the apostle ,paul1 we have only one 8on ,peter and the ,prophet ,elias0 conjointly1 in which ,st ,peter is only briefly mentioned in the introduction and treated as of secondary importance4 ,there is nothing to show that it was preached on the #bith ,june4#fji ,the fact that neither of these saints preached on this day1 is an indication of the practice followed at ,ravenna and ,antioch4 ,with regard to ,rome1 the local tradition1 which regarded the #bith ,june as the day on which both apostles were put to death1 was committed to writing by the chronographer of #ced1 and all later chronographers4 ,a western tradition1 supported by many of the great ,fathers of the ,church1 adds further that1 though both apostles died on the same day of the month1 they died in different years4 ,this idea appears in ,st ,augustine1 in the ,leoninum1 ,arator1 ,gregory of ,tours1 and in three ,greek writers1 but scholars have so far ignored it4 ,it is further evident from the ,depositio ,martyrum that the day of their death was specially chosen for a translation of their relics which took place in #beh4 ,the special festivities observed in ,rome are described for us by ,prudentius from what he had seen himself when he visited the city about #dje4 ,according to him the whole city was in commotion3 the faithful visited the tombs of the apostles and in the two churches erected in their honour1 pontifical mass was celebrated4#faj ,this is in complete agreement with the tradition according to which devotion to the martyrs was closely connected with the spot where they suffered and with the date on which they suffered1 and the chief commemoration consisted in the offering up of the ,holy ,sacrifice over their tombs4 ,owing to the distance which separated the two churches of the apostles from one another1 it was most fatiguing to celebrate mass at both places1 and so in course of time the festival was divided into two parts1 and the ,mass in honour of ,st ,paul took place on the #cjth ,june4 ,an examination of the earliest ,roman missals shows that in the ,leoninum there is a number of masses for this day1 all commemorating the two apostles together1 but1 in the ,gelasianum1 on the contrary1 there is only one mass for the two apostles conjointly 7,,iii4 ,kal4 ,jul4 in ,natali ,,ss4 ,apostolorum ,petri et ,pauli71 and1 in addition1 one for each of them separately4 ,it may be that the division of the feast was then customary1 but the #bith ,june continued to be called ,natalis ,,ss4 ,apostolorum ,petri et ,pauli4 ,as early as the fifth century the feast was kept at ,rome with a vigil and octave4#faa ,at an early date1 the #bith ,june1 which had hitherto been celebrated chiefly in the ,west1 i4e41 in ,rome and the surrounding districts1 began to be observed as a universal festival of the whole ,church1 inasmuch as it began to be celebrated in ,constantinople4 ,the ,roman ,senator ,festus1 who had been sent on matters of state to the new ,emperor ,anastasius1 in #dia1 moved the emperor1 according to ,theodorus ,lector1 to celebrate this feast solemnly in ,constantinople4#fab ,although the feast may have been kept already in ,constantinople before this time1 it now began to be celebrated with greater pomp4 ,the day must certainly have been known in ,constantinople before this date1 but can hardly have been kept as a festival4 ,after this the #bith ,june appears in all ,calendars and martyrologies as the commemoration of the two chief apostles4 ,in the ,west we find it first in the ,calendar of ,perpetuus of ,tours4 ,the ,carthaginian ,calendar is unfortunately defective1 but that the day was kept there cannot be doubted on account of the evidence given by ,st ,augustine's sermons4 ,it is also found in the later oriental ,calendars1 with the exception of a few belonging to ,egypt4#fac ,while this feast1 like the festivals of all martyrs1 was originally local1 and was celebrated only in ,rome and in the churches dependent upon ,rome1 the esteem in which the ,roman ,church and the apostles were held early gained for it the character of a universal feast4 7#b7 ,,the ,,feast ,,of ,,st ,,peter',s ,,chains ,the ,roman breviary bases the foundation for this feast upon the following legend4 ,eudocia1 wife of ,theodosius ,,ii4#fad since #dba1 was presented with a chain at ,jerusalem which was believed to have been that with which ,st ,peter was bound while imprisoned1 as recorded in ,acts1 chap4 xii4 ,she brought this chain to ,rome1 where another chain was already preserved in the ,church of ,st ,peter on the ,esquiline4#fae ,this is said to have been the chain with which ,st ,peter was confined during his ,roman imprisonment4 ,both chains appeared to be of the same workmanship1 and united themselves together of their own accord4 ,whereupon the church was rebuilt at the ,empress's expense1 and received the name of ,eudoxi ad ,vincula4 ,there is no trustworthy proof for the presentation of the second chain by ,eudocia1 although there is evidence that in ,rome the faithful prided themselves on possessing a chain of ,st ,peter before this supposed gift of the ,empress4#faf ,under ,benedict ,,xiv4 it was proposed to suppress the lections in the breviary containing these legends4 ,the feast of ,st ,peter's chain is not in the ,gelasianum1 and appears only in ,calendars of the eighth century1 as1 for example1 in that of ,bede1 but not yet as a feast of obligation4 ,the decree of the ,emperor ,manuel ,comnenus raised it to this rank in #aaff4 ,the spread of the feast was undoubtedly facilitated by the circumstance that in #ifi a courtier of the ,emperor ,otho ,i4 was healed in ,rome by touching the chain4#fag ,that the commemoration was fixed for the #ast ,august does not imply that this was the day on which the apostle was set free from imprisonment2 but in this1 as in other cases1 the date of the ,church's dedication caused this day to be chosen4 7#c7 ,,the ,,conversion ,,of ,,st ,,paul ,the ,conversion of ,st ,paul was kept as a holiday of obligation in several dioceses of ,france and ,germany1 and especially in ,england4 ,it is uncertain where and when it first became so4 ,it is not in the ,gelasianum nor in the older editions of the ,gregorianum1 but appears in the later texts of more recent editions1 as a later addition1 for it is still frequently lacking in later ,,mss4 and ,calendars4#fah ,nevertheless it appears in ,ado and ,usuardus4 ,the #beth ,january seems originally to have had another signification2 for in the recent critical edition of the ,hieronymianum of ,de ,rossi and ,duchesne1 the two oldest recensions give on this day a translation of the relics of ,st ,paul1 which is said to have taken place in ,rome 7,rom1 ,translatio ,b4 ,pauli ,apostoli74 ,the most recent of the ancient codices1 that of ,metz1 now in ,bern1 belonging to the tenth century1 has a translation and conversion of ,st ,paul on the #beth ,january4 ,the idea of the conversion soon replaced that of the translation1 and fixed the character of the feast4 ,as such it spread1 and soon attained to universal acceptance4 ,the translation which the feast originally commemorated is believed by ,de ,waal to have taken place in the time of ,constantine1 when the basilica of ,st ,paul was erected#fai 7,translatio et ,conversio ,s4 ,pauli in ,damaso1 the words conversio and in ,damaso being added by a later hand74 7#d7 ,,st ,,andrew ,,and ,,st ,,luke ,,the ,,evangelist ,we can deal with the festivals of these two saints together1 for in the year #ceg1 on the #crd ,march1 their relics were solemnly translated at the same time to the ,church of the ,apostles in ,constantinople4#fbj ,until this date the tomb of ,st ,andrew was in ,patras1 where he had suffered death4 ,the previous burial place of ,st ,luke is not specified1 but it may have been either in ,patras or somewhere in the neighbourhood4 ,the possession of ,st ,andrew's relics was of great importance to ,constantinople1 because he was regarded as the apostolic founder of the ,christian community there1 and the catalogue of bishops1 which1 historically speaking1 only begins with ,metrophanes 7#cae-cbe71 has been carried back to him1 inasmuch as it was maintained he had ordained ,stachys as first bishop of the ,see4 ,more certain1 from an historical point of view1 is his martyrdom at ,patras1 of which we have a trustworthy account4#fba ,besides this1 there is a well-known encyclical letter to the priests and deacons of ,achaia1 which in all essential points agrees with the account of the martyrdom1 although in some other respects it is open to criticism4#fbb ,the so-called martyrology of ,jerome on #eth ,february commemorates ,st ,andrew's ordination as ,bishop of ,patras4 ,the date for ,st ,luke's death never varied and seems to be correct4 ,both dates1 the #ahth ,october and the #cjth ,november1 appear in the oldest ,neapolitan ,calendar1 which contains no other festival of an apostle except ,st ,james the ,less 7#bgth ,december74 ,from the fact that the relics of ,st ,andrew and ,st ,luke happened to be translated at the same time1 many ancient and modern writers drew the hasty conclusion that ,st ,luke had also died in ,patras and been buried there4 ,a document which1 though certainly late1 can yet be traced back to ,philostorgius1#fbc gives the true place of his death and burial as ,thebes1 which ,paulinus of ,nola confirms4 ,his relics may well have been translated thence at the same time as those of ,st ,andrew were brought from ,patras4 ,they were carried to ,constantinople at the command of the ,emperor ,constantius by the official ,artemius1 who had also brought the relics of ,st ,timothy to the capital4 7#e7 ,,st ,,james ,,the ,,great ,james1 the son of ,zebedee and brother of ,st ,john the ,evangelist1 was a native of ,galilee4 ,his labours1 after the ,crucifixion1 were not of long duration1 for in the year #db or #dc he was beheaded at the instigation of ,king ,herod ,agrippa ,i41 who had enjoyed indeed the dignity of king of ,judea since #cg1 but only during the last years of his reign did his power extend over ,jerusalem4 ,according to the usual custom he came to ,jerusalem for the ,passover1 and then1 in order to gain favour with the ,jews1 he had ,st ,james seized and made away with shortly before the feast2 and when he saw that it pleased the ,jews1 he proceeded to take up ,peter also1 in order to make away with him too1 after the feast4 ,this happened not long before the death of ,herod himself1 which is narrated in the same chapter of the ,acts 7,acts xii4 #a-d and #bc74 ,the day of ,st ,james's death was shortly before ,easter1 or1 as we should say1 in ,holy ,week1 and1 in accordance with this circumstance1 the ,copts keep his commemoration on the #abth ,april1#fbd and the ,syrian lectionary of ,antioch on the #cjth of the same month4 ,although these do not exactly represent the actual day of his death1 they are not far off from it4 ,the observance of the actual day was1 moreover1 interfered with by the circumstance that it came at a season when the thought of our ,lord's passion prevented the celebration of a martyr's feast4 ,in the menologies he is mentioned only in the ,basilianum on the #ith ,october4 ,the bodily remains of ,st ,james1 as well as those of ,st ,james the ,less1 were still in ,jerusalem in the sixth century4#fbe ,in the ninth century we find them in ,spain1 at ,compostela1 where they were an object of great veneration1 as we learn from ,notker ,balbulus4#fbf ,they must have been taken there some time between the seventh and ninth centuries4 ,an account of the translation1 such as we possess in other instances1 is not extant2 there is no information in any author to show when or by whom the translation was carried out4 ,the translation itself can well be historically true1 although the opinion that ,st ,james preached the gospel in ,spain is only a legend4#fbg ,one is led to think that the relics were secretly carried off by ,christians from ,jerusalem from fear of the ,arabs1 and finally found a second resting-place in ,spain4 ,the ,roman breviary and martyrology place his feast on the #beth ,july1 which is marked as the day of a translation of his relics1 without giving any further particulars4 ,the ,gelasianum does not mention ,st ,james1 and he appears in liturgical books only at the end of the eighth century4 ,his name is entirely absent from the older liturgical books of the ancient ,spanish ,church1 an inexplicable circumstance had he been the apostle of ,spain4 ,the veneration for him begins to show itself in ,spain only from the ninth century4 ,in ,western ,calendars he appears in that ascribed to ,charlemagne of #gha1 published by ,piper1 and also in the later ,,mss4 of the ,gregorianum1 but not in the sacramentary of ,mainz dating from #hdj4 ,the entries in the different recensions of the ,hieronymianum are noteworthy4 ,the ,weissenburg codex on the #beth ,july has simply a martyr ,james1 with no other specification except ,portus ,romanus as an indication of place2 the ,echternach codex describes this martyr as apostolus and frater ,joannis ,evang41#fbh and adds ,hierosolym2 the codex of ,bern has briefly ,passio ,s4 ,jacobi4 ,it is not evident on what grounds the two later recensions have made ,james1 the martyr of ,portus ,romanus1 into the apostle4 ,the ,neapolitanum does not mention an apostle ,james on the #beth ,july1 although it does on the #aeth ,november1#fbi and1 along with ,philip1 on #ast ,may4 ,although he is found in ,bede1 he is absent from the ,calendar of ,st ,genevive1 dating from #gca-gda4 7#f7 ,,st ,,philip ,,and ,,st ,,james ,,the ,,less ,it is well known that in early days lists were drawn up containing the names of those bishops at least who had presided over the chief sees1 along with the duration of their episcopates4 ,since some apostles had acted as bishop in certain cities for a length of time1 while others--as1 for example1 ,st ,paul--never settled down for long in one place1 the former1 in addition to their martyrdom1 had a yet further claim to be commemorated4 ,this is the case with ,st ,peter1 ,st ,james the ,less1 and ,st ,mark4 ,st ,james the ,less1 son of ,alpheus or ,clopas1 immediately after ,christ's death was entrusted with the office of ,bishop of ,jerusalem by the other apostles1 which he held for thirty years4#fcj ,his death was caused by the ,high ,priest ,ananias ,,ii41 who availed himself of the interregnum that intervened between the death of ,porcius ,festus and the arrival of the new procurator ,albinus4 ,gessius ,florus succeeded ,albinus in ,a4,d4 #fd4 ,st ,james's death1 according to ,st ,jerome's precise statement1 fell in the seventh year of ,nero4 ,according to ,st ,jerome's way of reckoning1 which agrees with the official method1 ,nero reigned fourteen years and a half1 and his seventh year corresponds with the sixtieth of the ,christian era4#fca ,st ,james was commemorated in the ,east on the #bgth ,december4 ,this is his date in the ,arian martyrology1 which is followed by the very ancient ,carthaginian ,calendar4 ,although the latter incorrectly adds that he was killed by ,herod1 it is evident that ,st ,james the ,less is intended1 for all the ,eastern documentary sources place the commemoration of ,st ,james the ,less in the ,christmas season4 ,they differ as to the day1 some commemorating him on the #bfth1 some on the #bhth1 the ,neapolitan and ,mozarabic ,calendars on the #bith1 and the ,syrian lectionary has his name both on the #bhth ,december and on the #bcrd ,october4 ,in accordance with these ancient witnesses we would willingly place his death on the #bgth ,december1 but there are strong reasons against this4 ,first1 in these documents he is coupled for the most part with ,st ,john the ,evangelist1 and it is unlikely that both of them died on the same day4 ,secondly1 in the most ancient document of all1 the ,arian martyrology1 immediately after ,st ,james and ,st ,john1 on the #bhth ,december1 come ,st ,peter and ,st ,paul1 who suffered death on a different date altogether2 the compiler simply placed the chief personages connected with our ,lord on the days after ,christmas4 ,thirdly1 the church built by ,helena on the ,mount of ,olives1 in which ,st ,james and ,st ,john received special veneration1 was dedicated on the #bgth ,december4#fcb ,here again1 as in so many other cases1 the date of the church's consecration became the date of the festival of the saint specially connected with it4 ,of course it may be thought that the church was consecrated on the day of the saint's death1 but for this there is1 at any rate1 no proof concerning this particular church4 ,and so we must give up the #bgth ,december as the real day of ,st ,james's death4 ,it may have been the day of his appointment to the episcopate4#fcc ,that this is so is further confirmed by the accounts written by pilgrims1 in which it is stated that ,st ,james was buried in the church on the ,mount of ,olives1 and that he had owned a house in ,jerusalem and a burial place1 in which he had buried ,zachary and ,simeon4#fcd ,it is true that later ,latin authorities expressly give his dies natalis1 i4e4 the actual day of his death1 on the #bgth ,december1#fce but their evidence is not conclusive4 ,in marked distinction from the ,eastern tradition1 the ,hieronymianum gives his death on the #beth ,march3 8,hierosolyma passio ,jacobi ,justi10 or1 as in the ,bern codex1 8fratris ,domini40 ,this date coincides strikingly with the statement of ,eusebius 7,hist4 ,eccl41 #b1 #bc1 #aa71 that the death of ,st ,james happened during the season of ,easter4 ,the ,constantinopolitan authorities1 like the ,roman1 take an independent line4 ,the most ancient among the former do not mention ,st ,james the ,less1 but the ,basilianum names him on the #bcrd ,october and the #cjth ,april1 both times with the title then only given to martyrs 774 ,we shall have occasion to refer elsewhere to the arbitrary and singular character of this work4 ,with regard to the ,roman service-books and those derived from them1 they agree1 beginning with the ,gelasianum1 in placing ,st ,james along with ,st ,philip on the #ast ,may4 ,this is owing to the fact that in the sixth century a church was erected in honour of these two apostles in ,rome1 which is known at the present day as the ,basilica of the ,apostles4 ,pope ,pelagius ,i4 7#eef-efa7 commenced the erection of the church1 which was completed by his successor ,john ,,iii4#fcf ,it was dedicated on the #ast ,may1 and so it came to pass that the commemoration of these two apostles is celebrated in the ,roman rite on this day4 ,later on1 the #ast ,may came incorrectly to be considered their dies natalis4 ,the commemoration of ,st ,philip in the menology of ,basil1 and in the ,neapolitanum1 is on the #adth ,november4 ,a monastery of ,st ,philip existed in ,constantinople as early as #eaa4 7#g7 ,,st ,,john ,as regards ,st ,john the ,apostle and ,evangelist1 we have seen his commemoration was joined with that of ,st ,james the ,less1 on the #bgth ,december1 although this was not the date of their deaths4 ,in course of time ,st ,john gradually eclipsed ,st ,james and gained possession of this day for himself alone2 yet in the ,hieronymianum and in the ,gothico-,gallic missal1 ascribed by ,mabillon to the eighth century1 ,st ,john and ,st ,james are still commemorated together 7,natalis ,jacobi et ,joannis74 ,in the ,gelasianum1 and also in later ,roman and ,frankish martyrologies1 and in ,bede1 ,st ,john alone is commemorated1 as at the present day4 ,st ,john died and was buried in ,ephesus4 ,when his grave was opened1 probably under ,constantine1 who built a church in his honour in the part of ,constantinople called ,hebdomon1 no remains of his body were found in it1 but only powder1 which was called manna4 ,the intention evidently was to provide this church in ,constantinople with relics of its titular saint4 ,it is not surprising that the idea became prevalent among the ,greeks that ,st ,john1 like our ,blessed ,lady1 had been taken up bodily into heaven4 ,this opening of his grave must have taken place on the #hth ,may1 for the menology of ,constantinople makes mention on this day of the manna mentioned above4#fcg ,the #bfth ,september seems to have been regarded as the day of his death1 for the same authority mentions the 8,departure0 of the apostle 7 7#fch on this date4 ,so1 too1 does the ,calendar of ,naples under the name of his ,assumption 7,adsumptio ,joannis ,evangelist74 ,among the ,jacobites of ,antioch also the #bfth ,september was kept as the day of his departure 7decessus ,joannis ,evang4 ex mundo74#fci ,where there is so much divergence1 nothing certain can be determined4 ,most probably ,morcelli is correct in supposing that the #bfth ,september was the day on which ,st ,john died in ,ephesus1 and that on the #bgth ,december some church or chapel1 or1 at least1 an altar1 was dedicated to his honour4#fdj ,the #fth ,may appears already as a festival of ,st ,john the ,evangelist in the ,gothico-,gallic missal1 without any further specification1 but simply with the rubric3 ,missa ,s4 ,joannis ,apostoli et ,evangelist4 ,the ,roman festival on this day1 8,joannis ante ,portam ,latinam10 was introduced on the ground of ,tertullian's statement4#fda ,the oldest recensions of the ,hieronymianum do not mention it1 nor yet the recension of ,metz belonging to the ninth century4 7#h7 ,,st ,,simon ,,and ,,st ,,jude 7,,thaddeus7 ,the apostles ,simon and ,jude1 like ,st ,philip and ,st ,james1 are constantly commemorated together in ,western ,calendars1 but in their case there is an inner reason for this arrangement4 ,according to a tradition1 which appears in the pseudo-,abdias1 the two apostles spent thirteen years together in ,persia labouring for the spread of ,christianity1 and there suffered death at the same time in the city of ,suanir4#fdb ,the day of their death is here given as the #ast ,july1 which is also given in some ,western martyrologies--such as those of ,naples and ,toledo1 which plainly derive their information from this source4 ,in the ,roman ,calendar1 and in those dependent upon them1 the two apostles are indeed constantly commemorated together1 but on the #bhth ,october4 ,no reason has been discovered for the choice of this date4 ,it does not seem to have been due either to the ,hieronymianum or to ,bede4 ,the former has 8,in ,suana1 a city of ,persia1 the birthday of the apostles ,simon and ,jude0#fdc 7,cod4 ,epternac474 ,as far as ,roman sacramentaries are concerned1 ,st ,simon and ,st ,jude appear only in the later recensions of the ,gregorianum4 ,the menology of ,constantinople does not contain ,st ,simon1 but it has ,thaddeus on the #bjth ,august4 ,the ,basilianum has an apostle ,simon on the #bith ,april who is called ,jude1 and on the #ajth ,may the apostle ,simon ,zelotes1 and1 further1 an apostle ,jude on the #bbnd ,may and #aith ,june4 ,all this is obscure and arbitrary4 ,the fact that these apostles are not joined together1 but have each their separate day1 agrees with the ,eastern service-books4 ,the lectionary of the ,syrians of the eleventh century has ,st ,simon on the #ajth ,may1 ,jude on the #afth ,may4 ,the ,coptic ,calendar in ,seldenius has ,jude ,thaddeus on the #bjth ,may4 ,a remarkable proof of the obscurity hanging over the apostles is found in the circumstance that in some calendars which commemorate them together on the same day other saints of the same name are found in addition4 ,thus in the ,neapolitanum there is a ,jude on the #bfth ,may and a 8passio ,s4 ,simonis ,ap40 on the #ajth ,september1 as well as the commemoration of them both together on the #ast ,july4 ,in the ,parisian lectionary of ,st ,genevive1 in the ,calendar of ,charlemagne1 and in the ,gelasianum1 there is no mention of ,st ,simon and ,st ,jude4 7#i7 ,,st ,,mark ,,the ,,evangelist ,according to a constant and universal tradition1 he was the first ,bishop of ,alexandria1 and his name appears first in all lists of the bishops of that ,see4 ,however1 as far as calendars and martyrologies go1 his name does not appear in those of the ,west until the ninth century1 nor in the ,constantinopolitanum until the same period4 ,unfortunately the most ancient ,coptic ,calendar in ,mai is imperfect for the month of ,april4 ,it is only in the ,synaxarium of the ninth century1 published by ,mai1 that he appears4 ,his name appears in all later ,coptic ,calendars1 in the ,neapolitanum1 which mentions him a second time on the #agth ,may1 and in the ,basilianum4 ,there is not much to be said in support of the #beth ,april as the day of ,st ,mark's death4 ,moreover1 the ,hieronymianum gives the #bcrd ,september as the date of his death1 but the ,paschal ,chronicle puts it down on the #ast ,phormathi1 i4e4 the #bfth ,march4#fdd ,st ,jerome in his chronicle gives the year of his death as the eighth of ,nero4 ,that the processional litanies take place on ,st ,mark's day is a mere accident1 as is proved by the circumstance that in the oldest ,latin ,calendars--as1 for example1 in that of ,fronteau1 and in the ,mainz edition of the ,gregorianum--the ,litania major alone is put down on the #beth ,april without any mention of ,st ,mark4 7#aj7 ,,the ,,feasts ,,of ,,st ,,peter',s ,,chair 7#ahth ,january and #bbnd ,february7 ,the historical investigation of these two feasts necessitates the consideration of two questions which must be discussed separately--first1 their name and significance1 and1 secondly1 the dates on which they are celebrated4 ,cathedra1 when used in its literal sense by the oldest ecclesiastical writers1 means the bishop's seat in the apse of the church behind the altar1 upon which he sat1 when not otherwise engaged1 during the performance of divine service4 ,figuratively1 the cathedra is the symbol of episcopal authority in general and of the bishop's teaching authority in particular1 just as the throne is the symbol of royal authority4 ,cathedra ,petri1 then1 signifies especially the teaching authority of ,st ,peter and his successors in the ,see of ,rome1 or1 in other words1 the ,primacy4 ,this can easily be proved from the writings of the ,fathers1 and the evidence for it has often been set forth in writings and treatises dealing specially with this question1 and so it need not be repeated here4#fde ,that the feast was intended to celebrate the bestowal of the ,primacy on ,st ,peter is clear from the oldest liturgies1 and will become sufficiently evident in the course of our remarks4#fdf ,but how came it to pass that the ,feast of ,st ,peter's ,chair--we are considering at present only the more ancient of the two commemorations--was fixed for the #bbnd ,february8 ,this question can only be answered by a critical investigation into the history of the feast4 ,the two feasts present entirely different peculiarities4 ,the second half of ,february among the heathen ,romans was marked by popular festivities partly religious and partly secular in character2 on the #acth ,february commenced the great festival of the dead1 ,parentalia1 and lasted eight days1 the concluding day being called ,feralia4 ,during this time no marriages were celebrated1 the temples remained closed1 and the magistrates laid aside the external insignia of their office4 ,upon the commemoration of the departed followed immediately1 on the #bbnd ,february1 the festival of surviving relatives--the ,chari--named in consequence ,charistia or ,cara ,cognatio4 ,this celebration had no recognised place among the functions of the official worship of the ,state1 and no public festivities presided over by the colleges of priests were provided for it4#fdg ,nevertheless1 it was a very popular feast1 and stuck its roots deeper into the life of the people than any of the official festivals4 ,all ranks joined in celebrating it2 the portraits of the ancestors of each family were adorned with garlands1 a sacrificial meal was presented to the household gods1 incense was burnt1 and a pig was offered in sacrifice2 where quarrels had broken out in a family1 harmony was again restored1 and the religious ceremonies were performed amid the rejoicings of all2 the deeds of famous members of the family were recited1 and the day concluded with a banquet1 which lasted until a late hour4#fdh ,in addition to this1 the ,charistia was also a festival in the schools2 the walls were hung with garlands1 and presents were given to the teachers4#fdi ,such a festival must have been highly popular4 ,it seems to have been observed everywhere wherever ,latin was spoken1 in ,africa as well as in ,gaul4 ,in ,gaul the feasting customary on this occasion continued to take place long after it had been given up elsewhere4 ,these banquets are censured in two sermons1 attributed to ,st ,augustine1 but not by him1 though they are ancient1 and date from about the sixth century4 ,from these we see that the ,feralia and the ,charistia are no longer separate2 the preacher speaks only of the meals and gifts which were offered on behalf of the departed4#fej ,these continued on into ,christian times1 and in ,gaul took place on the #bbnd ,february1 although this was not the correct day for the ,feralia4#fea ,it seems1 then1 that in many places the memory of both living and dead relatives was celebrated on one and the same day1 and this was always the #bbnd ,february4 ,about #aaih an ,englishman1 who lived in the ,north of ,france1 informed ,beleth#feb of the feastings which took place on this day4 ,accordingly it cannot be mere accident1 when we find a ,christian feast very early fixed for this day4 ,gregory the ,great recognised that people must not be all at once deprived of the old customs2 he ordered that in ,england1 at the dedication of churches and on the feasts of the martyrs1 the newly converted ,christians might retain some of the heathen customs which had been usual on similar occasions4#fec ,instances in which this principle was put into practice are1 for example1 the processional litanies and the customs observed at the ,new ,year4 ,it is clear that the appointment of a ,christian feast on the ,charistia is another instance of the tendency to deprive the heathen festivals of their harmful character4 ,that this held good of the feast in question1 and that a determined attempt was made to give it a ,christian character1 is shown by the fact that in other countries a different feast was appointed for this day4 ,polemius ,silvius1 ,bishop of ,sion1 in the upper valley of the ,rhone1 composed a calendar for the year #ddh1 the most ancient ,christian calendar in existence1 which he dedicated to ,bishop ,eucherius of ,lyons4#fed ,in this document the heathen festivals are omitted1 everything especially heathen has been removed1 and only historical and meteorological notices remain2 it contains some saints' days1 although very few in number4 ,on the #bbnd ,february we find the entry1 ,depositio ,,ss4 ,petri et ,pauli1 along with a note on the ,charistia1 which shows that the intention of the writer was to supplant the heathen feast of the ,cara ,cognatio4 ,again1 it is noteworthy that an event was chosen for this purpose which was commemorated in ,rome1 i4e4 the burial of the two chief apostles4 ,the #bith ,june was not then kept as a festival of the apostles in the upper valley of the ,rhone1 which belonged at that time to ,gaul1 and probably was not kept either in the whole province to which ,sion 7,sedunum7 belonged4#fee ,the idea of ,polemius ,silvius in making the #bbnd ,february into a commemoration of ,st ,peter and ,st ,paul found no imitators1 but the custom of celebrating instead the ,cathedra ,petri on this day became general in the ,gallican liturgies4 ,the significance of this feast is expressed in the words of the collect for the day3 8,god who on this day hast given ,blessed ,peter to be head after ,thee to the ,church0 7,deus qui hodierna die ,b4 ,petrum post te dedisti caput ecclesi72 i4e4 the occasion of the feast was not the foundation or organisation of one particular church1 either ,rome or ,antioch1 but the appointment of ,st ,peter to be head of the whole ,church in general1 or1 in other words1 the bestowal of the ,primacy upon him1 or his ordination as bishop 7natale episcopatus71 as others prefer to have it4#fef ,in this connection it must be borne in mind that1 in antiquity1 it was already the custom to celebrate the anniversary of the bishop's consecration1 and that special masses exist in the old sacramentaries1 and among the sermons of ,st ,leo the ,great there are some for such occasions4 ,from the fourth to the ninth century1 we find this feast of the #bbnd ,february 7,cathedra ,petri71 without further specification1 in the greater number of calendars and martyrologies1 especially in those of ,gaul4 ,as the latest which give only one feast of this name1 we may mention the martyrology of ,wandlebert1 the ,calendar of ,corbie of #hbf in d',achery1#feg and also the ,gothic ,calendar4 ,nevertheless1 there are some ,frankish calendars which contain no feast of this name1 as1 for example1 that of ,st ,genevive1 published by ,fronteau1 and the ,calendar of ,charlemagne4 ,it is not in the ,neapolitanum1 nor in certain lectionaries of the same period1 such as the ,comes ,albini1 the lectionary of ,spires1 and1 finally1 the ,roman sacramentaries4#feh ,it is remarkable that neither the ,gelasianum nor the ,gregorianum have a feast of ,st ,peter's ,chair1 yet it is certain that the feast was known in ,rome in the fourth century1 for the chronographer1 referred to on page #bien41 in his ,depositio ,martyrum sets down3 8,,viii4 ,kal4 ,martias1 ,natale ,petri de ,cathedra40 ,a remarkable alteration now took place1 doubtless caused by another view being taken of the meaning of the feast4 ,when the words ,cathedra ,petri were no longer taken as referring to the bestowal of the ,primacy or the episcopal and teaching office in general1 but as referring to some definite episcopal ,see1 then the question was asked1 ,is ,antioch meant or ,rome8 ,for although the official lists reckon ,evodius1 and not ,st ,peter1 as first bishop of ,antioch1 still there were writers of antiquity1 such as ,origen1 who represent ,st ,peter's residence in ,antioch 7,gal4 ii4 #aa7 as his ,antiochene episcopate4 ,this view led to the division of the feast into a ,roman and an ,antiochene ,feast of ,st ,peter's ,chair2 for reasons which are unknown1 the #ahth ,january was chosen for the former1 while the latter continued to be celebrated on the #bbnd ,february4 ,the martyrology of the ,venerable ,bede marks the date at which this division of the feast came into existence4 ,in the original recension1 given by the ,bollandists1 the feast of the #ahth ,january does not appear1 but the feast of the #bbnd ,february has the note attached1 8,at ,antioch40 ,it is possible that ,bede considered the feast commemorated the commencement of a particular episcopate1 and since1 according to his idea1 the ,antiochene episcopate of ,st ,peter preceded his ,roman1 and ,antioch must have been the first ,see occupied by the apostle1 he added the words1 8,at ,antioch1 where the disciples were first named ,christians40 ,the separation is complete in ,ado and ,usuardus1 and appears in the oldest editions of the ,hieronymianum1 and1 in defect of further information1 the compiler of this document may be regarded as the originator of the separation4#fei ,there thus arose a threefold practice--either both feasts were kept1 or neither1 or that of the #bbnd ,february2 the last was the case in only a few dioceses4 ,the ,cologne ,calendar of the fourteenth century had only one feast1 but the more ancient calendar belonging to the ninth century had both4#ffj ,this diversity of usage1 resulting from the independence of each diocese in the adoption of festivals1 was put an end to by ,pope ,paul ,,iv4 at the advice of ,cardinal ,sirleto1 when1 on the #fth ,january #aeeh1 he ordered that both feasts should be observed throughout the entire ,catholic world4#ffa ,at the consultations concerning the reform of the ,breviary in #agdb1 it was considered that the two feasts should once more be joined into one1 but this1 however1 was not done1 which1#ffb from a historical point of view1 is to be regretted1 for neither ,eusebius nor the official lists of bishops know anything of an ,antiochene episcopate of ,st ,peter4 ,the pseudo-,clementines make use of ,st ,peter's activity in the ,see of ,antioch for their own ends1#ffc and to them must be traced back the statements of ,origen1 ,jerome1 and others1 for in antiquity1 as well as in the ,middle ,ages1 they enjoyed more consideration1 and were more widely read1 than at the present day4 ,in the ninth century it was regarded as an inviolable principle of canon law--as we know from the case of ,pope ,formosus--that a bishop must not be translated from one ,see to another4 ,how could this principle have been maintained in the face of so striking an instance of translation8 ,the ,feast of ,st ,peter's ,chair was unknown to the ,greeks and ,easterns in antiquity1 but the modern ,uniats have naturally adopted it4 #aj4 ,the ,festivals of ,st ,mary ,magdalen1 ,st ,cecilia1 and ,st ,catherine 7#bbnd ,july1 #bbnd and #beth ,november7 ,the saints which have occupied us until now were all prominent figures throughout ,christendom1 and stood in close relation to the ,redeemer and ,his work2 in consequence1 their festivals were kept as feasts of obligation in the ,middle ,ages1 at a period when it seemed almost impossible to do too much towards the development of the cycle of feasts2 a large number kept this rank until recent times4 ,other saints of less importance enjoyed the same distinction through their being the patrons of particular countries1 dioceses1 or localities2 it would take too long to deal with such here2 besides1 their festivals are not of historical importance4 ,still1 among festivals of this sort there are some which formerly were kept as feasts of obligation2 of these several are deserving of notice1 since they attained a rank above that of a mere local festival1 either because of some special circumstance1 or because the life of the particular saint in some way or other caught the popular fancy4 7#a7 ,,st ,,mary ,,magdalen ,this is especially the case with regard to ,st ,mary ,magdalen1 whose feast1 not indeed in ,rome1 but throughout the ,south of ,france1 and even elsewhere1 as in ,cologne1 was kept as a feast of obligation in the ,middle ,ages4 ,according to the general opinion1 ,mary1 the sinner of ,magdala1 who took her name from that place1 either because she was born there1 or because it was the scene of her excesses1 was the sister of ,lazarus and ,martha of ,bethania2 she was the same person who humbly bathed the feet of our ,blessed ,lord with her tears and anointed them with ointment4 ,according to another opinion1 prevalent in the ,greek ,church1 there were three ,marys connected with our ,lord--,mary1 the sister of ,lazarus2 ,mary of ,magdala1 on the ,lake of ,gennesaret2 and the sometime sinner mentioned in ,st ,luke vii4 #cg4 ,this latter opinion distinguishes ,mary ,magdalen from ,mary1 the sister of ,lazarus4 ,the ,latin tradition1 on the other hand1 from ,tertullian downwards1 regards them as identical2 the sister of ,lazarus having lived a life of sin at ,magdala1 came1 after her repentance1 to live with her brother and sister at ,bethania1 but was still popularly known as ,mary ,magdalen4 ,she was also the same person1 mentioned by the other two synoptists 7,st ,mark xvi4 #i2 ,st ,luke viii4 #b71 who was possessed by seven devils4#ffd ,both opinions received support from the words of the gospels2 but the ,roman liturgy has adopted the latter1 and even the lections drawn up for ,st ,martha's ,feast are influenced by it4 ,this office of ,st ,martha is only of late introduction in the ,liturgy4 ,in addition1 we must take into account the adventures of the ,magdalen and her family after our ,lord's death1 or rather the adventures ascribed to her4 ,our information is scanty2 the pseudo-,clementines state that ,lazarus followed ,st ,peter in his missionary journeys in ,syria2#ffe other documents mention ,cyprus as the scene of his labours and death4 ,absolutely no information concerning the further doings of his sisters has come down to us from antiquity2 however1 ,western medival documents dating from the thirteenth century are remarkably rich in details2 in these it is admitted1 indeed1 that he was ,bishop of ,cyprus1 although this would have been incompatible with the actions here ascribed to him4 ,this information is contained in a voluminous work which has been audaciously ascribed to ,rabanus ,maurus1 ,abbot of ,fulda1 although it is difficult to see how he1 in his retired monastery1 surrounded by forests1 could have gained possession of such information4#fff ,the greater part of this work1 chapters i4-xxxv41 is devoted to a description of the life of ,st ,mary ,magdalen and her family1 which follows and elaborates the biblical narrative2 but it contains several additions to the facts mentioned in the ,new ,testament2 especially there is a great deal said about ,marcella1 as the housekeeper of the family at ,bethania is said to have been called1 who later on played an important part in the legend4 ,the second part begins with the thirteenth year after ,christ's ,ascension1 when ,st ,james the ,great had been beheaded and ,st ,peter was in prison4 ,then1 according to the story1 ,herod ,agrippa drove the faithful from ,palestine1 and twenty-four of the disciples of ,jesus1 with ,maximinus at their head1 were sent by the apostles as missionaries to ,spain and ,gaul4 ,st ,mary ,magdalen joined them1 and ,martha and ,lazarus followed her example1 the latter being at the time ,bishop of ,cyprus2 they embarked unmolested1 and were carried by the south-east wind to the shores of ,southern ,gaul1 where ,maximinus became ,bishop of ,aix in ,provence4 ,the other disciples distributed themselves over the other provinces1 of which there were seventeen in ,gaul and seven in ,spain--twenty-four in all1 just the number of the disciples4 ,as a matter of fact1 ,spain and ,gaul did comprise this number of provinces1 not however in the time of ,christ1 but in the fifth century1 as the ,notitia ,dignitatum shows4 ,this betrays the late origin of the legend4 ,st ,mary ,magdalen is said to have lived at ,aix with ,bishop ,maximinus1 and to have often preached there to the faithful4 ,according to other accounts1 she is said to have passed thirty years in a life of solitude and penance in the cave of the ,ste ,baume1 near ,marseilles1 while ,lazarus is said to have been ,bishop of ,marseilles1 where he died a martyr4 ,more trustworthy1 though not so interesting1 is the information which we find in ,greek sources concerning ,lazarus and his sisters4 ,from these we learn no more than that the ,emperor ,leo ,,vi4 in #hhg built a church in his honour in ,constantinople1 and in #hii a monastery2#ffg thither the relics of ,lazarus1 but not those of his sisters1 were translated from ,citium in ,cyprus1 where they had hitherto reposed4 ,the menology of ,basil and the calendars of the ,copts and ,syrians show that ,st ,mary ,magdalen was honoured in the ,greek ,church on the #bbnd ,july4 ,the resurrection of ,lazarus was specially commemorated in the ,constitution of ,manuel ,comnenus on the second ,saturday before ,easter4#ffh ,in the ,west the earliest traces of the cultus of ,st ,mary ,magdalen are found in ,bede1 and then in the martyrologies of ,rabanus1 ,ado1 and ,usuardus1 always on the #bbnd ,july1 and with the designation1 8,natale40 ,the ,hieronymianum does not mention ,lazarus and ,st ,mary ,magdalen1 but the name of ,martha occurs five times2 however1 the sister of ,lazarus cannot be intended1 for the days 7#bith ,july and #agth ,october7 are not those on which she is commemorated4 ,although the first-named martyrologies contains the mention of ,st ,mary ,magdalen1 it knows nothing of her voyage to the ,south of ,france4 ,usuardus1 indeed1 puts ,lazarus and ,martha together on the #agth ,december1 but merely says that a church was erected in their honour at ,bethania4 ,as far as the service-books are concerned1 the name of ,st ,mary ,magdalen appears for the first time in a missal of ,verona of the tenth century1 and then in some missals of the eleventh century1 but the missals of the ,roman rite 7secundum consuetudinem ,rom4 curi7 mentions her only in the thirteenth century2 it is the same with regard to ,st ,martha4#ffi ,even to the present time ,lazarus has not obtained a place in the ,roman ,breviary1 but his commemoration is sanctioned for certain localities on the #agth ,december4 ,the lections for his office contain no account of his life4 ,the attitude of the ,roman ,breviary is significant as indicating the change of views4 ,the lections for ,st ,mary ,magdalen are simply taken from a homily of ,st ,gregory1 and contain no references to her life1 while those of the much later office of ,st ,martha 7#bith ,july7 contain the more recent form of the legend with the later additions4 ,they know nothing1 however1 of the pseudo-,rabanus1 according to whom ,st ,mary and her companions were forcibly placed by the ,jews on board a boat without rudder or sail1 and yet1 notwithstanding1 reached ,marseilles in safety4 ,with regard to ,st ,mary ,magdalen in particular1 the tradition must not be overlooked which states that she was originally buried in ,ephesus2 this is maintained by ,gregory of ,tours at the end of the sixth century1 and then1 at the beginning of the seventh century1 ,bishop ,modestus of ,jerusalem states that ,st ,mary joined ,st ,john at ,ephesus after the death of our ,lady1 and there suffered martyrdom2 the third witness is ,bishop ,willibald of ,eichsttt1 who visited her grave in ,ephesus4#fgj ,in #hhg1 as we have said1 ,leo ,,vi41 the ,philosopher1 placed her relics in the ,church of ,st ,lazarus1 which he had built in ,constantinople1 but the writers who mention this fact do not imply that her relics were translated from ,cyprus1 as some modern writers arbitrarily assert1 on account of the mention of ,st ,lazarus' relics being brought from that island on the same occasion4#fga ,however this may be1 the tradition says nothing about ,st ,mary ,magdalen being the sister of ,lazarus2 in fact1 she is described by ,glycas as a daughter of ,simon the ,leper4 ,this tradition furnishes fresh grounds for the belief that the account of the translation of ,st ,mary's relics refers to a truly historical event4#fgb ,the investigation of scholars have brought to light the following facts as throwing light upon the ,provencial legend3 7#a7 ,an early sarcophagus at ,marseilles1 belonging to a certain ,lazarus1 ,bishop of ,aix 7#djg-dag71 who was thought to be the ,lazarus mentioned in the ,new ,testament2 7#b7 the existence of reputed relics of ,st ,mary ,magdalene in the ,monastery of ,vezelay in the diocese of ,autun4 ,the earliest official mention of ,lazarus is in a decree of ,pope ,benedict ,,ix4 of the year #ajdjfgc2 this pope consecrated the ,church of ,st ,victor at ,marseilles1 and from this date the legend developed rapidly4 ,its complicated history has been clearly set forth in the investigations of ,l4 ,duchesne and ,j4 ,rietsch2 the latter shows that it is probable the ,emperor ,leo ,,vi4 presented the relics of ,st ,lazarus to the widowed ,empress ,richardis on her visit to ,constantinople during her travels in the ,east2 she probably gave them to the ,convent of ,andlau in ,alsace1 over which she presided4 ,among the numerous works on this subject we may mention3 ,m4 ,faillon1 ,monuments ,indites sur l',apostolat de ,sainte ,marie ,madeleine en ,provence 7a collection of all documents genuine and otherwise bearing on the question71 ,paris1 #ahdh4 ,lacordaire1 ,vie de ,sainte ,marie ,madeleine1 ,paris1 #ahfj1 popularised the legend1 and made it a point of national honour to defend it4 ,l4 ,clarus 7,volk71 ,geschichte des ,lebens1 der ,reliquien und des ,kultus der heiligen ,geschwister ,magdalena1 etc4 ,regensburg1 #aheb1 is uncritical1 but pleasantly written4 ,l4 ,duchesne1 ,sainte ,marie ,madeleine1 ,toulouse1 #ahib4 ,j4 ,rietsch 7,die ,nachevangelische ,geschichte der ,bethanischen ,geschwister1 etc41 ,strassburg1 #aijb7 has probably settled the question of the relics by his careful investigations4 7#b7 ,,st ,,cecilia ,a parish church was dedicated to ,st ,cecilia in ,rome as early as #dii1 to which two priests were attached1 and a cemetery was named after her fellow-sufferers1 ,tiburtius and ,valerian1 in the sixth century4 ,no further information respecting her cultus has come down to us from antiquity1 and in the literature of the patristic period1 with the exception of ,venantius ,fortunatus in the sixth century1 her name is not mentioned4 ,her cultus was apparently limited to ,rome1 although she had a chapel or church in ,ravenna1#fgd as the poet just mentioned states4 ,a change took place when ,pope ,paschal ,i4 in #hba discovered the saint's body1 in consequence1 as he said1 of a vision2 until then it was believed that the ,lombards had carried it away with them4 ,paschal had the body taken from the cemetery of ,,ss4 ,sixtus and ,prtextatus1 where he found it1 and brought to her church in ,rome1 where it still remains4 ,immediately after her death1 according to the statement in her ,passio1 her body must have been placed in the papal crypt4#fge ,her name was then inserted in the martyrologies of ,ado1 ,usuardus1 and ,rabanus ,maurus1 and placed under the #bbnd ,november1 which is certainly the day of the translation of her relics1 for the ,hieronymianum in its oldest recension gives the #afth ,september as the day of her death 7,natalis74 ,st ,cecilia appears in ,bede and in the ,frankish calendars of the eighth century composed under ,roman influence1 but in the most ancient calendar of ,carthage1 one looks for her name in vain4#fgf ,after the miraculous discovery of her relics and their translation1 on account of the interest taken in such matters in the ninth century1 her fame spread throughout the whole ,christian world2 and churches were dedicated to her1 even in the recently converted ,north ,germany4 ,from the point of view we are considering1 sufficient has been said about ,st ,cecilia1 still we cannot omit the opportunity of making some remarks on the date and circumstances of her martyrdom4 ,we have a full account of it in the ,passio ,s4 ,ccili1 which1 according to ,fachmuner1 was drawn up at the end of the fifth or beginning of the sixth century4 ,this document states that ,cecilia was condemned to death and executed by a prefect of ,rome called ,turcius ,almachius2 a ,roman bishop 7papa urbanus7 placed her body in the papal crypt1 and dedicated her house as a church2 this pope had already been a confessor for the ,faith on two occasions before the death of ,st ,cecilia4 ,these statements cause great difficulty1 since ,pope ,urban ,i4 7#bbc-bcj71 who can alone be meant here1 lived during the reign of the ,emperor ,alexander ,severus1 who was very well disposed towards the ,christians1 and during whose reign they were free from persecution4 ,it is exceedingly improbable that a high official could have persecuted them in ,rome1 under the eyes of the emperor1 in the way described in the ,passio4 ,it is impossible that ,pope ,urban ,i4 could have twice been a confessor at this time1 and no evidence of such a thing exists2 moreover1 we have no evidence for the existence of a prefect of ,rome called ,turcius in that period1 but we do find persons of this name in official positions in the time of ,constantine and later4 ,all this1 taken along with the circumstance that it was a time of much unsettlement in ,rome1 agrees well with the fourth century1 when the emperor was seldom in the capital1 but does not suit the reign of ,alexander ,severus4 ,the fact that ,st ,cecilia appears neither in the ancient ,roman ,calendar1 the ,depositio ,episcoporum1 nor in the chronographer of #ced1 points to the conclusion that she must belong to the reign of ,julian4 ,all the indications of time agree with this date2 the only thing against it is the name of the contemporary pope--,urban2 this may be an error1 but how the name found its way into the ,passio can be explained on various grounds2 either the original text did not contain the pope's name1 which was introduced by mistake at a later date by some redactor of the original document1 or1 if the words 8papa urbanus0 were in the original document1 they are to be taken in the sense of 8,bishop of the city of ,rome40#fgg ,this falls in with the pontificate of ,liberius all the better1 since1 in the years #cee-cfe1 he was opposed by an anti-pope1 ,felix1 who had a small following1 and spent his time mostly outside ,rome1 where also he died4 ,the circumstance that the pope1 whatever his name may have been1 had been twice a confessor for the ,faith also suits ,liberius1 who had been banished under the ,arian ,constantius to ,bera 7#cee-ceg74 ,after the ,councils of ,seleucia and ,rimini in #cei1 ,constantius even desired his death1 because he refused to subscribe to the ,arian ,creed1 and he was obliged to remain in hiding for two years in the catacombs until the death of the tyrant 7,november #cfa74fgh ,the opinion that the martyrdom of ,st ,cecilia took place under ,alexander ,severus has hitherto received the most support1 and the difficulties have been explained on the supposition that it happened while the emperor was absent from the capital2 this1 however1 is arbitrary1 and does not really remove the other difficulties4 ,there is no need to dwell upon the dates which have been assigned in more recent times4 ,with regard to the more ancient dates1 ,ado1 ,usuardus1 and ,de ,rossi place the martyrdom under ,marcus ,aurelius and ,commodus1 plainly on account of the use of the plural by the prefect when he said 7c4 #bd7 8the emperors0 had commanded that the ,christians should be punished by death1 but this general command was repeated during all the persecutions from ,nero to ,diocletian4 ,less wide of the mark is the most ancient attempt of all to fix the date1 i4e41 made by the first compiler of the ,liber ,pontificalis1 for although not remarkable for historical knowledge1 he places the death of ,cecilia under ,diocletian4 ,the family of the ,turcii did not belong to ,rome1 but came from ,samnium1 where one of the name in the third century is mentioned as a proprietor of brick works in ,aufidena4#fgi ,various members of the family quickly made their way to high offices in the ,state1#fhj and in the summer of #cfc a ,turcius ,apronianus was prefect of ,rome1 where he distinguished himself as a persecutor of the ,christians4 ,his wife1 however1 was a sister of the elder ,melania1 ,st ,jerome's pupil1 through whose influence the whole family was baptised in #cig4 ,as a ,christian ,turcius ,apronianus enjoyed the friendship of ,st ,paulinus of ,nola and the priest ,rufinus4#fha ,his descendants flourished all through the fifth century1 at the end of which a ,turcius ,asterius ,secundus was consul4 ,all this1 taken in conjunction with the influential position of the family1 easily accounts for the absence1 in ecclesiastical literature of a subsequent period1 of references to ,st ,cecilia1 at whose death a ,turcius had played such an evil part4 ,otherwise it would be incredible that the preacher and poets of that date should have passed over a story which presented so many points of interest4#fhb ,nothing more is known of ,turcius ,almachius than what is related in the passion of ,st ,cecilia4 ,he must have been prefect from the end of #cfa to the autumn of #cfb4 ,when all has been said1 we must admit that the account of ,st ,cecilia's martyrdom1 as it has come down to us1 gives rise to serious difficulties from whatever point of view we regard it4 ,tillemont and ,baillet were inclined to regard it as lacking all authority4 ,the only way to give full force to all the facts of the case is to place it in the period to which it really belongs1 i4e4 to the reign of ,julian the ,apostate4 7#c7 ,,st ,,catherine ,the ,festival of ,st ,catherine1 though only of late introduction1 quickly spread throughout the whole of ,western ,christendom2 not only did ,faculties of ,theology select her as their patroness1 but her day 7#beth ,november7 was widely adopted for annual fairs1 and her name was frequently given to children of both noble and lowly families4 ,the original form of her name was caterina 771 the modern ,russian ,jekaterina2 its derivation from the ,greek katharos cannot1 therefore1 be maintained4 ,catherine is said to have been a noble virgin of ,alexandria1 who1 according to the legend1 expostulated with the tyrant ,maxentius on account of his cruelty during the ,diocletian persecution1 and was1 in consequence1 seized by him and forced to hold a disputation with fifty philosophers4 ,not only did ,st ,catherine hold her own against the philosophers1 but even won them over to ,christianity2 whereupon the empress1 who had heard of her wisdom1 visited her in prison1 escorted by two hundred soldiers4 ,the soldiers1 however1 along with their captain1 were converted also1 and condemned to death in a body by the emperor4 ,the martyr herself was next tortured1 milk1 instead of blood1 flowing from her wounds1 and then put to death by the sword4 ,so far the legend as given by ,metaphrastes2 the carrying of her body by angels to ,mount ,sinai is a later addition4 ,it does not require much exercise of the critical faculty to realise the improbabilities of this story1 and at the present day critics are all but unanimous#fhc in rejecting it2 and so we need only concern ourselves with it here in so far as it has given rise to the ,feast of ,st ,catherine4 ,in this connection we observe that not only the ancient ,church as a whole knew nothing of ,st ,catherine1 but1 what is still more to the point1 neither the ,syrian nor ,egyptian ,calendars published by ,selden and ,mai make any mention of this remarkable martyr4 ,among the ,greeks1 the ,menologium ,basilianum is the first to mention her1 while in the ,latin ,church she does not appear until the fourteenth century4 ,durandus1 although he treats of all the important saints' days1 does not name ,st ,catherine1 neither does the ,liber ,ordinarius of ,siena concluded in #abfc4 ,in the numerous ,italian missals consulted by ,ebner1 ,st ,catherine is usually found only in the supplements which date from the fourteenth century4 ,in the body of the missal1 she appears only in the missal of ,trani1 belonging to the end of the thirteenth century4 ,it is not difficult to fix the period at which the legend met with general acceptance1 for ,st ,catherine is absent from the menology of ,constantinople1 but is commemorated as a martyr of the second class in that of ,basil4 ,to this period belongs three ,latin poems found among the works of ,alfanus1#fhd ,abbot of ,monte ,cassino1 and later ,archbishop of ,salerno 7#ajeh-ajhe74 ,alfanus1 whom ,st ,peter ,damian calls a lover of truth1 but who is proved to have been very credulous by a story which he tells of some unnamed ,byzantine monarch1#fhe appears to have been the first to make the legend known in the ,west4 ,the origin of the story is lost in obscurity1 and1 as in the case of the legend of ,st ,lazarus1 we have hitherto been unable to discover reliable data on which to base any conclusion4 ,the story of ,st ,catherine may well be one of those popular tales1 drawn up in a historical form1 which were circulated in the ,middle ,ages1 and occupied the place of poetic fiction4 ,its excision at any early date from the service-books is much to be desired in the interests of the respect due to them4 #aa4 ,the ,festival of ,all ,saints ,the ,festival of ,all ,saints has no intimate connection with the ecclesiastical year1 but is of the nature of an addition from without1 and1 like the saints' days1 is fixed for a special date4 ,in the earliest ages the ,church paid an external cultus to the martyrs alone1 among whom she included1 at an early date1 ,st ,john the ,baptist1 but it was only in the course of centuries that other saints1 not martyrs1 attained to this distinction4 ,the cultus of simple confessors1 however1 formed at first quite the exception1 and only became general along with the introduction of canonisations4 ,thus in the early ages there was no ,festival of ,all ,saints1 but only a commemoration of all the martyrs1 the intention being that no martyr might be left unhonoured4 ,their number had been increased to such an extent by the ,diocletian persecution1 that it was no longer possible to celebrate a special commemoration of each one separately1 and so many martyrs had to be passed over2 thus a commemoration of all the martyrs was instituted as a matter of course4 ,as far as we know at present1 we first meet with this commemoration in the ,church of ,antioch1 which1 on the first ,sunday after ,pentecost1 kept a commemoration of all the holy martyrs4 ,we have some sermons of ,st ,john ,chrysostom preached on this day4#fhf ,in course of time the feast became general throughout the ,east1 and an ,all ,saints' ,sunday finds a place in the ,eastern calendars1 while the ,uniats have accepted the ,roman date for the feast4 ,in the ,west the festival passed through the following phases4 ,the ,emperor ,phocas 7 #dth ,october #faj71 as master of ,rome and lord of ,central ,italy1 gave the ,pantheon to ,boniface ,,iv4 at the pope's request4 ,the building had been erected by ,agrippa in honour of ,augustus in #bg ,b4,c4 ,the learned are not agreed as to whether it was originally a temple or a bath 7,laconicum sudatio71 but it had certainly statues of the gods in the niches which adorn its interior2 however1 in the seventh century it no longer served its original purpose1 and its maintenance was a source of expense to the imperial treasury4 ,the pope had the building cleansed and made into a church1 which he dedicated to our ,lady and all the martyrs2#fhg the day of the dedication was the #acth ,may 7#fji or #faj71 which thus came to be observed in ,rome as a commemoration of all the holy martyrs4 ,a second stage in the early development of the feast was reached in the next century1 when ,gregory ,,iii4 7#gca-gda7 dedicated an oratory in ,st ,peter's to 8the ,redeemer1 ,his holy ,mother1 all the ,apostles1 ,martyrs1 ,confessors1 and all the just and perfect who are at rest throughout the whole world40 ,in this oratory the monks were to celebrate vigils and say mass in honour of the saints4#fhh ,here we have the same idea manifested which underlies the ,festival of ,all ,saints4 ,a ,roman basilica had been already dedicated in honour of all the apostles1 and the day of its dedication1 the #ast ,may1 probably served as a commemoration of all the apostles4 ,the ,church of 8,s4 ,maria ad ,martyres10 the ,pantheon1 was1 moreover1 thoroughly restored by ,gregory ,,iii4#fhi ,the third and decisive stage in the progress was reached under ,gregory ,,iv4 7#hbg-hdd74 ,a medival1 but1 in this case1 well-informed writer states that a great number of pilgrims went annually to ,rome for the ,feast of all the ,martyrs 7#acth ,may71 and that1 since the supply of provisions in ,rome in spring was insufficient for the support of both pilgrims and inhabitants1 ,gregory ,,iv4 changed the feast from the #acth ,may to the #ast ,november4#fij ,frankish writers of the same period inform us that this pope exhorted ,louis the ,pious to introduce the festival into ,france1 and that ,louis1 with the consent of all the bishops of ,gaul and ,germany1 accordingly ordered it to be observed throughout his empire in #hce4fia ,many writers on this account give this as the year in which the festival was instituted1 and attribute its origin to ,louis the ,pious1 but in this they are mistaken4 ,sixtus ,,iv4 7#adga-adhd7 provided ,all ,saints' with an octave4#fib #ab4 ,the ,commemoration of ,all ,souls ,the pious duty of prayer for the departed 7#b ,machabees xii4 #df7 finds expression in private and public devotions4 ,the public prayers usually take place on stated days1 i4e4 the day of the death1 the seventh and thirtieth days after death1 and the anniversary2 the observance of these devotions is left in the hands of the relatives and friends of the deceased4 ,the religious ,orders began at an early date to observe these pious customs with regard to their own departed members4#fic ,besides this1 for the last thousand years a particular day in the year has been set apart for the commemoration of all the departed in general2 this was the #bnd ,november1 or1 if the #bnd fell on a ,sunday1 the #crd4 ,the impulse which led to its introduction into the ritual of the ,church came from ,cluny1 for in #iih the ,abbot ,odilo issued an ordinance to this effect 7the so-called ,statutum ,s4 ,odilonis pro ,defunctis7#fid to all the monasteries of his congregation4 ,in this it was directed that in all monasteries of the ,order on the #ast ,november1 after vespers1 the bell should be tolled and the office of the dead recited1 and on the next day all the priests of the congregation were to say mass for the repose of the faithful departed4 ,this example found imitators without there being any legislation on the point4 ,other ,orders speedily took it up1 such as the ,benedictines and ,carthusians1 etc42#fie but it was longer before the secular clergy adopted this practice in each diocese4 ,the date of its introduction varies greatly in different countries2 it will be sufficient for us to give a few dates for which we have certain information1 which have a special interest for us4 ,the first diocese to adopt ,all ,souls' ,day seems to have been ,lige1 where it was introduced by ,bishop ,notker 7 #ajjh74fif ,it appears in the martyrology of ,besanon1 called after ,bishop ,protadius1 and compiled between #ajec and #ajff2 it is mentioned in the fourteenth of the ,roman ,ordos1 which belongs to the thirteenth century2 it is not found in the ,cologne ,calendar of the same century1 nor in the more ancient one published by ,binterim2 it is also absent from a calendar put out in #achb4fig ,we have more detailed information respecting the ,church of ,milan4 ,bishop ,otricus 7#aabj-aabe7 had already introduced the observance of ,all ,souls' ,day1 but placed it on the day following the dedication of the cathedral1 i4e4 the #aeth ,october4 ,this arrangement continued to the time of ,st ,charles ,borromeo1 who in #aehb adopted the ,roman1 or rather the original date4#fih ,in the ,greek and ,russian ,churches the commemoration of the departed is kept on the ,saturday before the ,sunday 8,apoecros10 which corresponds to our ,septuagesima ,sunday4 ,the ,armenians keep it on ,easter ,monday4 #ac4 ,the ,festivals of the ,angels ,the existence of higher and purely spiritual beings formed part of the religious belief of the ,jews2 they are mentioned in countless passages of the ,old ,testament1 but no worship was paid directly to them by the ,synagogue4 ,in the ,christian ,church the cultus of the angels1 especially of ,st ,michael1 can be traced back to remote antiquity4 ,in more recent times special days have been set apart in honour of the other two angels named in the ,holy ,scriptures1 and also of the ,guardian ,angels2 ,st ,gabriel is honoured on the #ahth ,march1 ,st ,raphael on the #bdth ,october4 ,the first ,christian emperor built a church in honour of ,st ,michael on the headland called ,hesti on the ,bosphorus4 ,it was built on the spot called ,anaplus1 distant from ,constantinople seventy stadia by land and thirty-five by water4 ,the place afterwards took the name of ,michaelion1 after the church4 ,on the opposite headland on the ,asiatic shore ,justinian also erected a church of ,st ,michael4 ,nicephorus makes ,constantine the founder of both churches1 but ,theophanes speaks only of one built by him4#fii ,according to ,du ,cange1 there is said to have been no fewer than fifteen churches and chapels of ,st ,michael in ,constantinople and the neighbourhood in the ,middle ,ages4 ,other towns also erected1 at an early date1 churches dedicated to ,st ,michael1 as1 for example1 ,ravenna in #ede4 ,st ,michael enjoyed special veneration at the same period at ,chon in ,phrygia1#gjj an ancient and celebrated place of pilgrimage1 and the chief centre in the ,byzantine ,empire of the cultus of the angels4 ,chon1 the present ,khonas on the ,lycus1 situated on a tributary of the ,mander in the ecclesiastical province of ,laodicea1 is the name given since the ninth century to the ancient ,coloss1 to the ,christian community of which city ,st ,paul addressed one of his epistles1 wherein he already speaks of the worship of angels4 ,even in the time of the apostles there existed a half-,jewish1 half-,gnostic sect which disturbed the peace of the local church by teaching that ,christ was inferior to the angels1 who must be worshipped and invoked in preference to ,him2 ,st ,paul 7,colossians ii4 #ah7 rejects this teaching as heretical1 nevertheless1 it did not die out1 for in the fourth century the ,council of ,laodicea was compelled to censure this false worship of the angels in its thirty-fifth canon4#gja ,this was not a prohibition of the cultus of the angels in general1 for at the same period ,st ,ambrose and ,st ,hilary in other parts of the ,church exhorted the faithful to invoke them4#gjb ,the true worship of the angels existed also in ,coloss1 for ,metaphrastes tells us that an apparition of the ,archangel ,michael himself took place there1 in honour of which ,manual ,comnenus later on prescribed that the ,festival of the ,apparition of ,st ,michael should be kept as a festival of the second class on the #fth ,september 7,apparitio ,s4 ,michlis in ,chonis74 ,the first church dedicated to the ,archangel in ,rome1 or rather in its neighbourhood1 seems to have enjoyed great veneration4 ,the oldest ,roman sacramentary1 which goes by the name of ,leo the ,great1 gives no less than five masses for the anniversary of its dedication2 in three of them ,st ,michael is mentioned by name in the prayers or prefaces4 ,from the fact that in the other masses the angels in general are spoken of without special mention of ,st ,michael1 we must not conclude1 as many liturgical writers have done1 that they deal with the cultus of the angels in general4 ,the church was situated1 according to subsequent information1 on the ,via ,salaria at the sixth milestone from ,rome2 but beyond this nothing further is known about it4 ,these masses for the day of the ,consecration of the ,basilica of the ,holy ,angel in the ,via ,salaria#gjc are placed on the #cjth ,september in the ,leonianum4 ,as regards later ,roman sacramentaries1 the prayers for a mass in honour of ,st ,michael are given in the ,gelasianum on the #bith ,september4 ,the ,gregorianum gives on the same day the dedication of the basilica of ,st ,michael without the addition 8in via ,salaria40#gjd ,it is probable that another church of ,st ,michael is meant here whose dedication took place on the #bith and not the #cjth ,september4 ,the day of this church's dedication has continued to our own time to be kept as the ,festival of ,st ,michael the ,archangel4 ,in the city itself there was also a church erected in honour of ,st ,michael1 the date and founder of which are both unknown4 ,among the ecclesiastical buildings of ,pope ,symmachus 7#dih-ead7 in the city of ,rome1 the ,liber ,pontificalis says that he enlarged and beautified the basilica of ,st ,michael4#gje ,a church of ,st ,michael was also built by a pope of the name of ,boniface near the ,circus ,flaminius1#gjf and1 in the ninth century1 the ,church of ,st ,michael in ,sassia was also erected4 ,the ,churches of the ,west accepted the ,roman date1 the #bith ,september1 for the ,feast of ,st ,michael1#gjg and in the ,middle ,ages it ranked as a holy day of obligation1 especially in ,england1 where ,king ,ethelred in #ajad provided it should be observed with a vigil and a preparatory fast of three days4#gjh ,in ,germany the ,council of ,mainz 7#hac7 in its thirty-sixth canon established it as a festival2 and the imperial banner1 to be carried in battle1 bore the figure of ,st ,michael4 ,in ,france the feast was established by the sixty-first canon of the diocesan ,synod of ,tours in #heh4 ,in ,constantinople the feast was observed on the #hth ,november2 it is marked in the menology as the ,synaxis of the ,archangel ,michael1 while in the ,basilianum the same day is called only a ,synaxis of the ,archangel4 ,in the later ,coptic ,calendar of ,calcasendi1 ,st ,michael occurs no less than six times 7#gth ,april1 #fth ,june1 #eth ,august1 #ith ,september1 #hth ,november1 and #hth ,december74 ,in the ,syrian lectionary he is set down in the #fth ,september4 ,in the course of the sixth century a second ,festival of ,st ,michael began to be celebrated in the ,west1 in consequence of an apparition near ,sipontum on ,monte ,gargano which took place on the #hth ,may2 the year1 unfortunately1 is not known1 but the ,bollandists place it in the interval between #ebj and #ecj4 ,since ,monte ,gargano1 like ,chon in the ,east1 became a famous ,western place of pilgrimage1 this local festival gradually came to be observed in other places in the ,west4 ,the calendars and martyrologies frequently confuse it with the feast of the #bith ,september1 as1 for example1 the two oldest recensions of the ,hieronymianum1 those of ,metz and ,weissenburg2 and similar mistakes occur in other calendars4#gji ,gabriel and ,raphael have no special commemoration either in the ,hieronymianum or in other ancient martyrologies and calendars of the ,latin ,church1 neither do they appear in the ,greek menologies2 it is only in the tenth and eleventh centuries that in a few instances we find them commemorated on special days4#gaj ,although ,gabriel appears in the most ancient ,coptic ,calendar1 it is doubtful whether the day chosen for his commemoration1 the #ahth ,december1 is not in the first instance a commemoration of the ,annunciation1 and only secondarily and accidently a feast of the ,archangel4 ,in the same way1 his name appears in the ,syrian lectionary on the #bfth ,march1 the day after our ,lady's ,annunciation4 ,a special festival in honour of the ,guardian ,angels was first celebrated in the sixteenth century in ,spain on the #ast ,march1#gaa and afterwards in ,france on the first free day after ,michaelmas4 ,pope ,paul ,v4 permitted the whole ,church to celebrate the ,feast of the ,guardian ,angels 7#bgth ,september #afjh71 and1 at the request of the ,emperor ,ferdinand ,,ii41 prescribed its observance throughout the imperial dominions4 ,clement ,,ix4 in #affg placed the feast on the first ,sunday in ,september1 and provided it with an octave4 ,clement ,x4 in #afgj made it a festum duplex of general obligation1 and gave it a fixed place in the calendar on the #bnd ,october2 the older date1 however1 still remains in ,germany and in a part of ,switzerland4#gab ,leo ,,xiii4 raised it to a duplex majus4 #ad4 ,the ,two ,festivals in ,honour of the ,holy ,cross 7#crd ,may and #adth ,september7 ,the discovery of the true cross is ascribed to ,st ,helena1 the mother of ,constantine the ,great4 ,helena was born about #bdf at ,drepanum in ,bithynia1 of humble origin1 having served as maid in an inn 7stabularia7 where ,constantine ,chlorus made her acquaintance about #bgc4 ,from their union sprang the future ,emperor ,constantine1 born on #bgth ,february #bgd at ,nassus1 now ,nisch in ,servia4 ,when ,constantine ,chlorus was raised to the rank of ,csar on #ast ,march #bib1 he1 like his colleague1 had to separate from his wife 7whether ,helena or another is disputed71 in order to form a more influential alliance1 with ,theodora1 daughter of ,maximianus ,hercules1 by whom he had three sons4 ,but in #cjf1 when ,constantine after his father's death became the emperor's colleague and ,csar1 he raised his mother to a position of honour and brought her to the court4 ,when1 in #caa1 he professed ,christianity1 ,helena also followed his example1 and at the age of sixty-four or sixty-five became a ,christian4 ,the misfortunes of her son's family life disturbed her last years1 and she was especially grieved at the death of her grandson ,crispus1 whom ,constantine caused to be murdered in #cbf1 at the instigation of his stepmother ,fausta4#gac ,as a pious ,christian she found consolation in the performance of good works1 to which she devoted herself4 ,she died in #cbf1 and her body was buried at ,rome in the ,via ,lavicana1 but two years later it was taken to ,constantinople4#gad ,in her honour ,constantine changed the name of her birthplace to ,helenopolis1 and bestowed upon her the title of ,augusta2 on medals she is called ,flavia ,julia ,helena4 ,she obtained great honour after her death1 and in ,jerusalem especially her memory was held in veneration by the religious virgins of the locality2#gae ,st ,ambrose calls her a woman of good and holy memory2 ,st ,paulinus of ,nola had a high idea of her worth1 and speaks of her as deserving all veneration1 and ,theodoret1 although imperfectly informed as to the facts of her life1 praises her exuberantly4#gaf ,as to her admission among the ranks of the saints1 this was effected only at a late date1 and in a few instances4 ,we find her name1 indeed1 in the eighth century in the menology of ,constantinople set down along with that of her son on the day of his death 7#bast ,may74 ,this shows that the author of the menology was ignorant of the day of her death1 and also that no cultus was paid to her immediately after her decease2 still1 to both the term saint is applied in this document4 ,no trace of her cultus appears in the ,west before the ninth century4 ,the most ancient ,,mss4 of the ,hieronymianum do not contain her name2 she is not to be found either in ,bede or ,ado2 ,usuardus has placed her in his martyrology under the #ahth ,august1#gag and from him her commemoration passed into the ,roman martyrology on the same day1 but in the other liturgical books she has no place4#gah ,when we find 8,s ,helena0 in a graffito or in an itinerary1 this cannot be regarded as a fact of much importance4#gai ,soon after he became sole emperor1 ,constantine decided to erect a church over the ,holy ,sepulchre at ,jerusalem4 ,according to ,eusebius1#gbj the heathen had filled up the place with rubbish1 raised the level of the ground1 and built a temple to ,venus on the site4 ,this was now destroyed1 the rubbish removed1 and deep under the surface the cave of the ,holy ,sepulchre was discovered4#gba ,the emperor's letter to ,bishop ,macarius of ,jerusalem concerning the building of the church is given in full by ,eusebius4 ,the erection of the building was undertaken at once1 and ,eusebius has given us a full description of it4#gbb ,at this point ,eusebius begins to speak of ,helena1 and relates how she came to the ,east and visited the holy places1 and on this occasion she gave rich presents to the churches which her son had built both in ,bethlehem and on the ,mount of ,olives4#gbc ,whereupon ,eusebius relates the death of ,helena1 but of her discovery of the ,holy ,cross he says not one word2 it is only in his ,commentary on the ,psalms 7lxxxvii4 #aa2 cviii4 #bi7 that certain mysterious expressions are found which may refer to it4#gbd ,this silence is all the more remarkable since ,jerusalem belonged to the ecclesiastical province of ,csarea1 and ,eusebius must in any case have known of the event4 ,later historians and writers1 beginning with ,socrates and ,sozomen1#gbe have a great deal to say upon the subject4 ,according to them1 the cross of our ,lord1 and those also of the two thieves1 along with the title written by ,pilate1 were all found deep under the surface of the ground2 but the cross on which our ,lord suffered could not be distinguished from the other two4 ,bishop ,macarius solved the difficulty by obtaining a miracle from ,god1 in answer to his prayers2 the three crosses were laid1 one after another1 upon a sick woman1 in the belief that she must be cured when touched by our ,lord's cross4 ,and so it happened1 as the third cross touched her body1 she recovered4 ,this healing of a sick person has become in later writers1 as1 for example1 in ,paulinus of ,nola1#gbf a resurrection from the dead1 showing in this1 as in other cases1 the development of the legend4 ,in addition1 the nails of the cross were also found1 and these1 along with half of the cross1 were sent by ,helena to her son in ,constantinople2 the other half was preserved in ,jerusalem in a silver shrine in a chapel specially built for its reception4 ,socrates1 from whom these details are taken1 places these events after his account of the ,nicene ,council2 many writers place them in the year after the ,council1 but this is incorrect1 since in that year ,helena died2 the ,alexandrine ,chronicle alone1 which in such matters is very reliable1 gives the day and the year for these events1 i4e4 #adth ,september #cbj4gbg ,other authorities give a yet earlier date2 indeed1 a ,syrian legend relates that a certain ,protonika had discovered the ,holy ,cross during the reign of ,tiberius4#gbh ,the day of the discovery of the ,holy ,cross was kept annually at ,jerusalem with great ceremony1 all the more as the consecration of the church was kept on the same day4 ,the two principal churches in ,jerusalem1 the one on ,golgotha1 which bore the title of ,martyrium and ,ad ,crucem1 and the other1 also built by ,constantine1 and called the ,anastasis1 were both consecrated on the same date1 i4e4 the #adth ,september4#gbi ,already in the fourth century numbers of pilgrims came to ,jerusalem to celebrate this festival2 they came from distant countries1 from ,mesopotamia and ,egypt1 and among them several bishops were to be found4 ,the ,gallic pilgrim1 of whom we have so often spoken1 was present at this festival1 and has left an interesting description of it1 and a later pilgrim1 the penitent ,mary of ,egypt1 was converted on the occasion of the festival4 ,we have already related how the ,holy ,cross was exposed for the veneration of the faithful every year in ,jerusalem on ,good ,friday4 ,the #adth ,september was at first only a local festival at ,jerusalem and in those other towns which possessed portions of the ,holy ,cross1 such as ,constantinople and ,apamea2 it spread afterwards to other places1 and soon became universal in the ,east4 ,it is called in the ,east the ,exaltation of the ,cross 7 1 or 71 from which is taken its ,western name1 ,exaltatio ,crucis1 but the pilgrim ,theodosius1 who visited the ,holy ,land about #ecj1 employs the correct term1 the ,finding of the ,cross 7inventio crucis74#gcj ,according to the menology of ,constantinople1 the festival was preceded by a preparation of four days 7#ajth to #acth ,september74 ,on the three last days of ,holy ,week the court and all the high officials took part in the public worship of the ,holy ,cross1 as we learn from a writer#gca of the seventh century4 ,the ,coptic calendars usually prolong the celebration during three days4 ,in the seventh century the relic of the ,holy ,cross was connected with an event of great importance4 ,chosroes ,,ii41 ,king of ,persia1 began to make war against the ,eastern ,empire at the time when ,heraclius ascended the throne2 he captured the cities of ,apamea and ,edessa1 and defeated the ,greeks in several engagements2 in ,june #fad his general ,salbarus took ,jerusalem with great slaughter4 ,he laid waste the churches1 and carried off to ,persia1 with the rest of the booty1 the portion of the ,holy ,cross which was preserved there4 ,the course of the war still remained unfavourable to the ,greeks until ,heraclius1 having made peace with the ,bulgarians1 himself led the full strength of his army against the ,persians in #fba4 ,the fortune of war changed1 and the ,greeks reconquered their lost territory1 being aided in this by internal discord among the ,persians4 ,chosroes was deposed and murdered in #fbh2 his successor1 ,siroes1 hastened to make peace with the ,greeks1 and restored to them the wood of the ,holy ,cross4 ,at the end of the year ,heraclius returned as victor to his capital1 and at the beginning of the following year he set out for ,syria1 taking the ,holy ,cross with him4 ,he brought it himself from ,tiberias to ,jerusalem1#gcb where he handed it over to the ,patriarch ,zacharias on the #crd ,may1 if the traditional date be correct4 ,tradition further adds that1 arrayed in his royal robes1 he essayed to carry it upon his shoulders1 but at the foot of the hill of ,calvary he found himself unable to proceed further until1 upon the advice of ,zacharias1 he laid aside his royal apparel4 ,no festival in commemoration of the event was introduced in the ,east1 although it was in the ,west4#gcc ,with regard to the spread of these two festivals throughout the ,church1 we must call attention to a remarkable fact2 the day of the discovery of the ,holy ,cross by ,helena 7#adth ,september7 naturally existed as a festival from the first in ,jerusalem1 from whence it soon spread throughout the entire eastern half of the ,church1 but in the ,west1 although the discovery of the cross was already well known in the fourth century1 the festival in honour of the event was not adopted1 at least not at once4 ,it was just the opposite with regard to the recovery of the cross by ,heraclius2 the grief at the news of its loss was equalled by the joy which the whole ,christian world felt at its recovery4 ,while in the ,east people remained content with the already existing feast1 in the ,west the day of the recovery of the cross was kept as a solemn commemoration1 and was placed in the calendars and martyrologies at an early date2 we find it mentioned by the name 8,day of the ,holy ,cross0 7dies sanct crucis7 in the lectionary of ,silos1 which belongs to about #fej--probably the earliest mention of the festival4 ,the ancient ,gallic liturgies published by ,mabillon1 both the lectionary and sacramentary1 contain the ,festival of the ,holy ,cross in spring1 but call it 8,the ,finding of the ,cross0 7,inventio ,sanct ,crucis74#gcd ,none of these service-books mention the feast of the #adth ,september4 ,the ,gregorianum has both feasts1 so has the ,gelasianum1 at all events in ,thomasi's edition1 but the second is a later addition4#gce ,the way in which the ,martyrologium ,hieronymianum treats these feasts is worthy of notice4 ,the ,weissenburg ,codex1 written about #gej1 has both days2 the ,echternach ,codex1 which represents the oldest form of the text1 has neither1 and the ,bern ,codex1 the latest of the three recensions1 has only one1 i4e4 the #crd ,may1 which1 in common with all ,latin authorities1 it calls the ,finding of the ,cross4#gcf ,the authentic text of ,bede has only the #crd ,may1 so too has the sacramentary of ,padua1 belonging to the first half of the ninth century4#gcg ,these notices might easily be increased1 but they are sufficient to show how that in the ,west1 when it was known that the ,holy ,cross had been recovered from the ,saracens1 the feast of the #crd ,may was1 in the seventh century1 immediately introduced1 but the feast of the #adth ,september only became known in the eighth century1 and won its way to acceptance slowly and partially4 ,in many churches it was received quite late1 as for example in ,milan in #ajce4gch ,,part ,,iii ,,the ,,material ,,upon ,,which ,,the ,,history ,,of ,,the ,,ecclesiastical ,,year ,,is ,,based #a4 ,the ,documentary ,sources in ,general ,the sources from which the history of the ecclesiastical year and the festivals of the saints is drawn are first of all official documents1 namely service-books1 decrees of councils1 papal constitutions and bulls2 in the second place come the information derived from ecclesiastical writers of various periods and countries which must be used and brought into connection with the official sources4 ,among the liturgical books of the ,church1 the missals and breviaries hold the first place4 ,in earlier times these were differently arranged and had different names from those which they bear at present4 ,the collects and psalms in particular employed at the mass were not included in one volume as they are now1 but were taken from a number of books4 ,the essential prayers of the mass were contained in the so-called ,sacramentarium1 in which were also to be found the collects1 prefaces1 and1 in certain cases1 even the whole canon4 ,the lections from ,holy ,scripture1 the ,epistles and ,gospels1 were collected together in the ,lectionaries1 either all together1 or the ,epistles and ,gospels in separate volumes2 another name for this kind of book was ,comes4 ,the psalms and other portions to be sung by the choir were contained in separate books1 the ,antiphonaries1 ,graduals1 and ,hymnaries1 etc4 ,it was only in the ,middle ,ages that for the sake of convenience all the different parts of the mass were contained together in one volume1 called a missale plenarium1 but the separate volumes still continued in use for certain occasions4 ,in the course of our investigations1 we have often had to refer to the so-called sacramentaries1 of which the three most ancient belonging to the ,roman ,church are also the most important4 ,these are3-- #a4 ,sacramentarium ,leonianum4 ,this is a collection of older formularies which had been already drawn up by an unknown author1 some of which may well be the work of ,leo the ,great2 the title1 which gives rise to the opinion that ,leo was the author of the book1 is due to the first editor4 ,the only existing codex is in ,verona1 and is unfortunately imperfect1 being deficient in all that relates to ,lent and ,easter4 ,since it contains a prayer for ,pope ,simplicius 7 #dhc71 ,rome must be regarded as the place where it was drawn up1 and where it was used1 while the date when it took its present shape was the pontificate of ,felix ,,ii4 7#dhc-dib74 #b4 ,the ,gelasianum1 so called after ,gelasius ,i4 7#dib-dif74 ,this pope did actually compose some liturgical books1 but the volumen sacramentorum1 ascribed to him by ,gennadius1 cannot have been one of them1 since it contains the four festivals of our ,lady which were celebrated in ,rome only after ,gregory the ,great4 ,on the other hand it does not contain the stations for the ,thursdays in ,lent introduced by ,gregory ,,ii4 7#gae-gca72 consequently1 it represents the liturgical usages of the seventh century1 i4e4 of the period after ,st ,gregory the ,great1 and bears the name of ,gelasius incorrectly4 ,it consists of three books3 7#a7 ,de ,tempore1 beginning with ,christmas2 7#b7 ,de ,sanctis1 beginning with the #ast ,january2 and 7#c7 masses for the ordinary ,sundays1 votive masses1 and masses for the dead4 ,the number of prefaces contained in the sacramentary amounts to over a hundred4 ,the ,stowe ,missal1 which is independent of the ,gelasianum1 gives the canon ,gelasii ,pap4 ,this book was drawn up in ,rome and was intended for local usage1 but we only possess the ,,mss41 which were meant for the churches of ,france2 the most ancient belongs to the end of the seventh century1 and was written apparently for the ,abbey of ,st ,denys 7,cod4 ,vat4 ,reg4 ,sueci1 #caf74 ,the other existing codices only give an edition specially adapted from the original ,roman book for use in the ,frankish ,empire2 this is shown by the prayer1 8,respice propitius ad ,romanum sive ,francorum imperium40 #c4 ,the ,gregorianum4 ,this represents the ,roman rite of the period of ,pope ,adrian ,i4 7#ggb-gie7 and ,charlemagne4 ,it is entirely a compilation of ,roman origin belonging to the eighth century1 destined originally for the use of the popes but afterwards adapted for general use4 ,the canon stands at the head of the work1 which commences with ,christmas1 but ,advent comes at the end of the ,proprium de ,tempore4 ,the ,agnus ,dei1 added to the text of the mass by ,pope ,sergius ,i41 is given here in its place1 while it is absent from ,gelasianum4#gci ,the earliest mention of this work is in the collection of letters of the popes of the eighth century known as the ,codex ,carolinus1 in a letter of ,adrian ,i4 to ,charlemagne who received a copy of the work from ,adrian between #ghd and #gia1gdj from which date it was introduced into the ,frankish ,empire1 copied1 and circulated1 and also added to4 ,in his letter ,adrian ascribes a personal share in the production of the work to his predecessor ,gregory1 relying1 of course1 on the tradition of his ,church4#gda #d4 ,this last-named book gradually supplanted the ancient liturgies and service-books of ,gaul2 of these we possess the ,sacramentarium ,gallicanum1 along with its lectionary1 the ,missale ,gothico-,gallicanum1 and the ,missale ,francorum2#gdb the ,mozarabic missal and breviary are also very important documents4 ,the ecclesiastical calendars and martyrologies come next under consideration4 ,as regards the former1 the service-books of which we have been speaking were on the whole drawn up in accordance with the local calendar and added both the movable and immovable feasts as best they could4 ,in proportion as the number of feasts increased the calendars were regarded as independent catalogues of festivals1 and are found both as separate documents1 or bound up with the other liturgical books2 in the latter case1 they are usually placed at the beginning of the volume4 ,while the calendars give merely the names of the saints or the date of their feasts1 the martyrologies or ,synaxaria contain more detailed notices1 giving the place1 time1 and circumstances of the saints' death1 rank1 etc41 according as the compiler had more or less material at his disposal2 in many instances these notices have grown into considerable historical narratives1 and on this account1 the character of the different martyrologies varies greatly4 ,as to their employment for historical purposes1 the shorter the contents the higher the value and trustworthiness of a calendar4 ,the martyrologies were usually compiled by private individuals1 even when intended for ecclesiastical use1 but the calendars shared in the official character of the liturgical books of which they formed part1 since alterations could not be made in them without the knowledge and consent of the authorities of the church or corporation to which they belonged4#gdc ,manuscript calendars belonging to earlier centuries exist in large numbers1 for all missals and breviaries were provided with them4 ,their value for historical research depends upon their age1 and also upon our knowledge of the locality for which they were drawn up1 the best data for discovering this latter point being afforded by the names of local saints contained in the calendar itself4 ,no calendar can be set aside as altogether useless1 for in case of need all can throw light upon the history of at least their own locality4 ,for this reason1 and for others as well1 an increasing amount of attention has been given to them in recent times1 and a large number of them have been printed 7see sect4 #aj of this part74 ,the days marked in the calendars are those of the saints' deaths 7vid4 ante1 p4 #bac72 but the days on which their relics were translated to some particular church are also marked as festivals in the calendar of the church in question4 ,when in different calendars different days are given to the same saint1 the date in the calendar belonging to the church where he died is usually to be regarded as the day of his death2 the others are days on which his relics were translated4#gdd ,another class of documents consists of the ordos drawn up for divine service belonging to particular countries1 dioceses1 or the more important ecclesiastical foundations 7ordines1 ordinaria2 in ,greek1 typica74 ,these were not originally drawn up for the course of merely one year1 like our present ordos1 but contained the list of recurring festivals and fasts observed from year to year in some monastery or cathedral1 along with detailed directions for the performance of divine service4 ,the most important of these are the thirteen oldest ordos of the ,roman ,church1 collected and published by ,mabillon1 but other dioceses and monasteries as well as the ,church of ,rome had similar ordos1 some of which have been already printed1#gde while others still await publication4#gdf #b4 ,the ,earliest ,christian ,calendars ,the worship of the saints1 especially of the martyrs1 asserted itself in various ways in the liturgy of the ,church4 ,among the ,latins1 it appeared even in the liturgy of the mass1 since special masses in honour of the saints were composed at an early date for the commemorations of the most celebrated saints4 ,these were included in the sacramentaries1 and1 finally1 as their number continued to increase1 they were placed together in a separate division of the book 7proprium sanctorum71 instead of being distributed1 as formerly1 over the whole year4 ,among the ,greeks1 this was not possible1 since they repeat the same mass daily1 and employ only two or three mass formularies throughout the entire year4 ,in the second place1 the cultus of the saints gained a footing in the ,canonical ,hours1 the ,psalter1 both among ,latins and ,greeks4 ,it was customary among the ,latins as early as the sixth century to read a portion of the account of the martyrdom 7passiones martyrum71 as ,aurelian of ,arles tells us2#gdg this was the commencement of the existing lections of the breviary4 ,then collections of lives of the saints for the whole year were drawn up on the lines of the calendar1 which came to be called martyrologies on account of the character of the larger part of their contents4 ,in course of time1 two kinds of martyrologies came into existence1 those containing legends of greater length more suited for private reading1 and those distinguished by the brevity of their notices intended for employment in the services of the ,church4 ,even these have no immediate connection with the liturgy1 although the names of the saints for the day were read at ,prime1 a custom which possibly the ,council of ,aix-la-,chapelle of #hag had in view in its sixty-ninth canon4#gdh ,these martyrologies developed out of the diptychs and calendars of particular churches1 by way of compilation and expansion2 like the calendars1 they contain simply the names of the saints1 but with the mention of the locality to which the saint belonged1 and1 in many cases1 with an indication of the date at which he lived4 ,the martyrologies aimed at completeness in other directions4 ,first1 it was attempted to unite together the names of all the martyrs who had ever suffered throughout the whole ,church1 along with the day of their death1 and secondly1 an attempt was made1 but only in later times1 to fill up the calendar by allotting every day in the year to at least one saint4 ,this latter attempt was made in the ,west only in the seventh and eighth centuries1 and achieved considerable success4 ,while the first efforts in this direction attained to only relative completeness1 since they took into consideration only a part1 and not the whole1 of the universal ,church1 as the ,arian and ,carthaginian martyrologies had done1 yet the tendency towards universality appears unmistakably at a later date1 especially in the so-called ,martyrologium ,hieronymianum4 ,with regard to the ,greek service-books1 menology means the same thing as martyrology--a catalogue of saints arranged in the form of a calendar according to the days of the month1 and merely giving the name of the saint against the particular day set apart by the ,church in his honour4 ,the lives of the saints arranged according to months and days are called ,mena or ,menia1 and the shorter abstracts from it are called ,synaxaria4#gdi ,the list of calendars opens with two documents1 the most ancient of their kind possessed by the ,roman ,church1 i4e4 the lists of popes and martyrs with the days of their death1 which have often been referred to already--the ,depositio ,episcoporum from ,lucius to ,julius ,i41 and the ,depositio ,martyrum1 a catalogue of the martyrs of the city of ,rome1 extending only to #cjd1 three martyrs not belonging to ,rome being included in this list1 ,cyprian1 ,perpetua1 and ,felicitas4 ,the connection of these two lists to one another is shown in their titles 7item71 and also by the fact that ,sixtus1 who is placed among the martyrs1 is omitted from the list of popes4 ,this latter list comprises the period from ,lucius 7 #bee7 to ,julius 7 #ceb7 only2 either the compiler had no material at hand for the earlier period1 or he set it aside as not bearing upon the point he had in view4 ,the list of martyrs contains the names of popes who were also martyrs1 such as ,st ,peter1 ,st ,clement1 ,st ,calixtus1 ,st ,pontianus1 ,st ,fabian1 and ,st ,sixtus2 of martyrs1 not bishops1 we have here the most famous saints of the city of ,rome1 ,st ,agnes and ,st ,lawrence 7but not ,st ,cecilia71 as well as many other quite obscure names4 ,in reply to the inquiry what principle was followed in drawing up this list1 ,mommsen1#gej relying on the title which connects the document with ,carthage1 replies that it contains 8the names of those martyrs and bishops whose commemoration was celebrated annually in the ,church40 ,both these lists were first published by gidius ,bucherius 7,gilles ,boucher71 and form a portion of the work on the ,calendar of ,dionysius ,philocalus 7see above1 p4 #acf seqq474 ,next in order comes a ,calendar of the ,north ,african ,church belonging to the fifth century1 and edited by ,mabillon from a codex of the seventh century formerly belonging to the ,monastery of ,cluny4 ,the original must have been completed after #eje1 for ,bishop ,eugenius of ,carthage is mentioned in it4 ,it contains ,st ,john the ,baptist1 some apostles and martyrs not belonging to ,north ,africa1 ,sixtus1 ,gervasius and ,protasius1 ,lawrence1 ,clement of ,rome1 ,eulalia1 ,felix of ,nola1 ,agnes1 ,agatha1 ,vincent1 and the ,machabees1 who belong to the ,churches of ,rome and ,spain4 ,unfortunately1 the list is not quite perfect owing to the bad state of the ,,ms4 ,the ,calendar of ,philocalus for the year #ceb contains nothing definitely ,christian4#gea ,on the other hand1 the ,calendar of ,polemius ,silvius1 ,bishop of ,sion1 drawn up between #dce and #dee1 is interesting as showing a mixture of ,christian and heathen entries4 ,destination1 character1 place1 and time of the compilation can be learnt from the calendar itself2 it was not drawn up for one particular year1 at least there is nothing by which to determine the year1 for ,dominical letters1 movable feasts1 etc41 are all wanting2 among heathen festivals we have the ,carmentalia1 ,lupercalia1 ,terminalia1 ,quinquatria1 and ,lavatio ,cereris1 all of which recall heathen religious customs4 ,the ,saturnalia are included on account of their popular1 not on account of their religious significance1 and appear as feri servorum on the #agth ,december1 as well as feri ancillarum on the #gth ,july4 ,in addition1 there are many other popular commemorations1 such as the #gth ,january1 #acth ,september1 etc41 and a great number of natales of emperors4 ,the number of ecclesiastical feasts is very small1 being limited to ,epiphany1 the #beth and #bgth of ,march as the death and resurrection of ,jesus ,christ1 ,christmas1 and six saints' days--,depositio ,petri et ,pauli on the #bbnd ,february instead of the #bith ,june1 ,vincent1 the ,machabees1 ,lawrence1 ,hippolytus1 and ,stephen on their usual days4 ,besides these we have the natales of authors--,cicero and ,virgil1 and finally1 the days are marked on which the ,senate usually held sittings and games were given in the circus4 ,in comparison with the ,calendar of ,philocalus1 the number of such days is much reduced2 in the former there are over a hundred1 here only fifty-three4 ,the meteorological entries are numerous4 ,the calendar was evidently intended for the provinces of the western half of the empire1 and takes into account both the ecclesiastical and civil requirements1 although it deals with the former to a limited extent4 #c4 ,the ,arian ,calendar of the ,fourth ,century 7,about #cgj-chj7 ,one of the most interesting documents in connection with our subject in virtue of its age1 contents1 and plan is the ,arian martyrology1 published by ,w4 ,wright in #ahfe4geb ,as is well known1 the ,arians were an active party who1 until about #chj1 attempted with some success to gain the upper hand in the ,church4 ,as a means to this end1 it was to their interest to invest their followers as much as possible with the appearance of sanctity1 and the ,arian historian ,philostorgius devoted himself especially to this2 he characterises as saints and workers of miracles ,agapetus and a certain ,theophilus who worked in ,india1 and also ,atius1 ,eunomius1 and ,leontius1 the ringleaders of thorough-going ,arianism4#gec ,as a consequence of this the ,arians encroached in various ways upon the domain of liturgy also4 ,it goes without saying that they did not wish to figure as heretics1 but as forming the true ,church1 and so they exhibited a corresponding activity in hagiology4 ,while1 generally speaking1 the local churches confined themselves each to its own diocese1 and the principle of individualism continued to hold its own for a long time throughout the whole ,church1 the ,arians early abandoned this method1 and even while they did not completely adopt the principle of universality1 yet they did so partially1 their position as a minority among ,christians giving them an impulse in this direction4 ,thus we find their martyrology embraces ,asia ,minor1 ,egypt1 ,greece1 ,msia1 ,illyria2 in fact1 the entire eastern half of the empire1 and even ,italy and ,north ,africa are not passed over altogether4 ,we must first of all turn our attention to the external and historical side of the document4 ,wright found it in a ,syrian ,,ms41 belonging to ,nitria in ,egypt1 of the time of ,porphyrius1 ,bishop of ,antioch 7#djd-dac71 and written in the year #daa4ged ,it consists of two different parts1 of which the first is a martyrology drawn up in accordance with the calendar1 and originally composed in ,greek4 ,unfortunately1 the section from the #ast to the #beth ,december is missing4 ,this part is the original document1 and was early translated into ,syriac1 although1 as we shall see later1 it is full of defects4 ,the fact that1 nevertheless1 it was considered worthy of being translated1 and that by an orthodox translator1 shows that it was regarded as a remarkable piece of work4 ,what impressed its contemporaries was its universal character1 then quite a novelty4 ,at the end1 there is a somewhat mutilated appendix consisting of a list of ,persian martyrs arranged1 not by the date of their death1 but according to their rank in the hierarchy1 into three groups--bishops1 priests1 and deacons4 ,the second part1 originally composed in ,syriac1 was an addition of the ,syrian translator4 ,among the persons named in this part1 it is noticeable that there are no ,arians1 nor even ,nestorians1 who1 when expelled from the ,roman ,empire by ,theodosius ,,ii4 in #dce1 made themselves masters of the ,persian ,church4 ,of the sixteen bishops mentioned in the first section1 at least eight are known to have been orthodox ,persian martyrs1 all belonging to the period before #djj1 e4g4 ,simon ,bar-,sabai1 ,bishop of ,seleucia-,ctesiphon 7 #agth ,april #cdd71 his successor1 ,schahdust 7 #cdf71 and ,sapor1 ,bishop of ,beth ,gormai4#gee ,miles 7,milles71 ,simeon1 ,barbasimas1 ,joannes1 ,sapores1 ,gudiab1 ,sabinus1 ,abdos1 ,paul1 and ,ebedjesus are mentioned by ,sozomen as ,persian martyrs of the reign of ,sapor ,i4#gef ,this very primitive calendar contains only the names of martyrs to the exclusion of other persons who were even regarded as saints1 such as ,mares1 the second bishop of ,seleucia 7 #hb74geg ,the compiler calls those whom he included in his calendar the ,holy ,martyrs who had been put to death in the ,east1 while he regards those named in the first part as the ,holy ,confessors of the ,west1 regarding the ,roman ,empire as the ,west in respect to ,persia4 ,the first part1 which concerns the ,west1 differs from the second in many respects4 ,it was drawn up by another hand1 and was written originally in ,greek4 ,the latter is a document entirely historical in character1 while the former is liturgical2 the one belongs to ,persia1 the other to the ,roman ,empire1 and probably to ,nicomedia4 ,it was then employed in ,antioch1 where it was enlarged1 and finally1 as it appears1 was translated into ,syriac at ,edessa4 ,it forms one of the most remarkable documents of ancient ,christian literature4 ,that this ,arian martyrology belonged to the ,roman ,empire1 and especially to its eastern part1 is proved by the calendar employed therein1 i4e4 the ,julian1 with the addition of the ,chaldean names for the months1 the days of the month being given simply without reference to calends and nones and ides4 ,the author is well-informed with regard to the eastern half of the ,roman ,empire2 he knows names and date of death of eight bishops of ,antioch1 the name ,antioch occurs in all twenty-four times1 ,nicomedia is named thirty-two times1 but the name of no bishop of ,nicomedia is given1 ,alexandria is mentioned nineteen times1 ,constantinople1 ,rome1 and ,jerusalem only twice4 ,the date of this work is fixed by the mention of the celebrated ,bishop ,james of ,nisibis on the #aeth ,july4 ,he was alive after #cej1 when the ,persians besieged ,nisibis1 and flourished1 according to the somewhat vague expression of the ,chronicle of ,samuel of ,ani1 in the #bhcrd ,olympiad1 i4e4 #cec-cef4geh ,thus the martyrology was written in the period between #cgj and #djj1 and sometime about #chj1 when ,arianism was the dominant religion in the eastern half of the empire4 ,the ,arian character of the martyrology is shown by the fact that ,arius himself is mentioned in it1 while none of the adherents of the ,nicene faith of that date are included1 and the only orthodox bishop whose name appears is ,james of ,nisibis4 ,since he was orthodox1 and since ,nisibis belonged to ,persia1 his name could not have been in the ,greek original1 which1 besides being ,arian1 was limited to worthies belonging to the ,roman ,empire1 but the insertion of his name is probably due to the orthodox ,persian translator4 ,the compiler drew his information from the works of his predecessors1 to which he made additions of his own4 ,one of these sources he names1 for he states with regard to the names of eleven personages1 that they are taken from the 8,number of the ,ancient ,confessors40 ,he also used an old list of martyrs1 which he does not further describe4 ,to judge by the character of the quotations from this document1 it must have dealt with the same part of the ,church as the new compilation4 ,antioch 7four times71 ,synnada1 ,nicomedia1 ,pergamus1 and ,heracleia are named in it1 while ,alexandria is not mentioned4 ,by the 8,ancient ,confessors0 are to be understood the martyrs before ,diocletian1 and it is probable that they were taken from the lists of 8,depositions0 belonging to each city1 just as the chronographer has preserved for us those of ,rome4#gei ,as regards the contents1 they resemble those of similar documents of earlier and later date1 and are fully described in the superscription1 which states that it 8contains the names of the ,lords1 i4e4 the saints1 confessors1 and victors1 and the days on which they received their crowns40 ,one would expect to find the place of their death mentioned as well1 but many saints are given without any indication of the locality to which they belonged1 perhaps on account of imperfect information on the part of the author4 ,the date of death is on the whole correctly given1 a remarkable instance to the contrary being the commemoration of ,,ss4 ,peter and ,paul1 which is placed on the #bhth ,december4 ,this cannot throw doubt upon the date observed in ,rome itself1 for the ,greeks were1 as a rule1 very imperfectly informed concerning ecclesiastical events in the ,latin portion of the empire4 ,the sources from which the compiler drew his information cannot have been very full1 for there is no mention of the famous ,western martyrs1 ,agnes and ,lawrence1 and1 indeed1 beyond the mention on the #ast ,ab 7,august7 of ,aksitus1 ,bishop of ,rome1 by which ,xystus ,,ii4 is probably intended 7the day of ,st ,xystus' death was the #fth and not the #ast ,august71 and of ,,ss4 ,perpetua and ,felicitas1 correctly given on the #gth ,march1 no ,western saints are commemorated4#gfj ,among the bishops of ,alexandria there are two mentioned whose names do not occur in the official lists1 ,artemon on the #crd ,september1 and ,hodion 7,orion7 on the #afth ,august4 ,similarly1 among the bishops of ,antioch1 there are two not mentioned elsewhere1 ,amphimelus 7#dth ,march7 and ,philippus 7#bgth ,march74 ,can these have been ,arian prelates8 ,besides ,st ,peter and ,st ,paul1 the only two apostles commemorated are ,st ,john and ,st ,james1 who held the most important place in the eastern half of the empire2 they are placed together on the #bgth ,december1 on which day the latter especially was formerly commemorated4 ,st ,stephen1 also called an apostle 7schelico71 appears on the day still consecrated to his memory 7#bfth ,december74 ,the bishops1 priests1 and deacons appear with their proper titles2 all the others have the designation1 confessor 7mandaya74 ,this designation implies martyrdom1 for in the first three centuries confessor means a martyr whose sufferings stop short of death4 ,it is also worthy of notice that some who appear not to have been martyrs have to be content with a mere commemoration 7dukrana commemoratio71 as1 for example1 ,st ,xystus1 ,james of ,nisibis1 ,eusebius of ,csarea1 etc4 ,the names1 again1 of others are merely mentioned without any addition or title4 ,finally1 there are still some peculiarities in this menology which ought to be mentioned4 ,some of these may be due to oversight1 or to the ignorance of the compiler1 others seem to be mistakes made in transcribing the document1 and ought not to appear in documents of an official character4 ,thus ,marcianus of ,tomi appears twice 7on the #eth and on the #ajth ,june71 ,dius once as confessor and once as presbyter 7#aath and #abth ,june74 ,especially remarkable is the circumstance that three individuals1 whose names occur in no other calendar1 not even in the ,menologium of ,constantinople1 are given three times1 namely1 ,cosconius1 ,melanippus1 and ,zeno1 sons of ,theodota1 once for ,nicea on the #aith ,january1 once for ,asia on the #bcrd ,february1 and once for ,nicomedia on the #bnd ,september4 ,as slips of the pen1 we may notice ,hadriopolis for ,hadrianopolis1 ,pedinthus for ,perinthus1 ,tunjus 7#ajth ,june7 for ,tomi1 which is elsewhere spelt correctly1 ,sindus for ,synnada1 which once 7#cjth ,june7 has the addition1 8in ,phrygia10 and once 7#aeth ,june7 is without it4 ,the proper names are frequently wrongly spelt1 or so confused as to be unrecognisable4 ,of the ,church festivals1 only ,epiphany and ,easter are marked4 ,the ,,ms4 is1 unfortunately1 imperfect where we should expect to find the #beth of ,december4 ,on the ,friday after ,easter the ,commemoration of all the ,confessors1 i4e4 ,martyrs1 is set down4 ,the relation of the ,arian martyrology to ,eusebius' work on the ,martyrs of ,palestine deserves to be considered4 ,one would expect to find this work often referred to1 but it is not so1 and the compiler seems to have had no knowledge of it4 ,this is all the more remarkable since ,eusebius always gives the dates of the death of the martyrs4 ,the two works have1 however1 very few points of contact1 but they confirm one another in the points where they do coincide4 ,both place the death of the priest ,pamphilus and his eleven companions at ,csarea on the #afth ,february2 both mention the martyr ,romanus at ,antioch1 ,eusebius placing his death on the #agth ,november1 the martyrology on the #ahth--a trifling discrepancy which proves their independence of each other4 ,hermes the ,exorcist1 ,domnion of ,salona1 ,james of ,nisibis1 etc41 are given on the dates which they occupy in the calendars of other ,churches4 ,the so-called martyrology of ,st ,jerome has many names in common with this ,arian martyrology4 ,st ,jerome often assigns to one place and day more martyrs than this ,arian ,calendar1 as1 for example1 on the #beth ,march1 ,dulas1 on the #dth1 #ahth1 and #bast ,april1 etc4 ,sometimes the ,arian gives more names than ,st ,jerome1 e4g4 on the #aath ,march1 the #bnd ,may1 etc41 while in some places they are in perfect agreement1 e4g4 on the #acth ,march1 ,modestus and twenty-one companions--the ,hieronymianum gives the names of the whole twenty-one1 while here only the number is given--on the #afth ,april1 ,leonidas and eight companions in ,corinth1 etc4 ,we cannot infer from this that the compiler of the ,hieronymianum incorporated the work of his ,arian predecessor in his own1 but he certainly was acquainted with it1 and made use either of it or of common sources4 ,the comparison of the ,arian martyrology with that of ,st ,jerome has further led to a curious discovery1#gfa i4e4 that the entries from the #fth 7or more correctly from the #hth7 to the #cjth ,june are indeed included in the martyrology of ,st ,jerome1 but have been bodily transferred to the corresponding dates in ,july4#gfb ,this latter month has only three entries1 and it has been thought that the mistake is due to the ,arian compiler or his transcribers1 but it is just as likely that the change of date was made by the author of the ,hieronymianum4 ,how this fact is to be explained must be left to conjecture4 ,another important point bearing upon the connection between the two documents is the fact that the one mentions ,bishop ,eusebius of ,csarea on the #cjth ,may1 but the other in more detail on the #bast ,june1 as follows3 ,in ,csarea ,palstin ,dep4 ,eusebi ,epi4 ,historiographi4 ,which is correct8 ,certainly the ,syrian document1 which also gives correctly the day of ,arius' death4 ,the entry on the #fth ,june clearly exhibits the ,arian character of the document3 8,in ,alexandria1 ,arius ,presbyter40 ,the fact that he is merely commemorated1 proves that it is incorrect to suppose1 as many do1 that another ,arius1 a reputed1 but otherwise unknown1 martyr of ,alexandria is intended4 ,the martyrs in this document are treated to more than a mere commemoration 7dukrana74 ,accordingly he did not regard this particular ,arius as a martyr4 ,from the description which we have given of this highly important document1 one is led to expect that it will throw fresh light on certain historical questions1 and so1 as a matter of fact1 it does4 ,for instance1 we can fix the death of ,arius by its assistance on the #fth ,june #ccf4 ,arius died on a ,saturday shortly before sunset4 ,on the following day he was to have been solemnly received into the ,church4#gfc ,the only year which can be taken into consideration is #ccf1 for in it the #fth ,june fell on a ,saturday4#gfd ,the historian ,eusebius died about the time when ,athanasius returned to ,alexandria from his first exile4 ,this was shortly after ,constantine's death 7 #bbnd ,may #ccg74 ,since ,eusebius died soon after he had finished the life of ,constantine1 whom he did not long survive1 his death is to be placed on the #cjth ,may #cch4 ,this takes for granted that the ,bishop of ,palestine mentioned on the #cjth ,may is identical with the historian1 which can scarcely be called in doubt4 ,csarea was the ecclesiastical metropolis of ,palestine1 and this accounts for his title1 ,bishop of ,palestine4#gfe ,his successor and heir and biographer was the energetic ,acacius4 ,a more important fact is that the martyrdom of ,bishop ,babylas of ,antioch can now be definitely established4 ,we have in this document reliable evidence that he suffered on the #bdth ,january1 which corresponds with the evidence of ,chrysostom1 who stated that the ,festival of ,,ss4 ,juventinus and ,maximin1 which was kept on the #dth ,february1 followed closely on that of ,st ,babylas4#gff ,moreover1 ,st ,babylas was generally commemorated on the #bdth ,january4 ,according to ,eusebius1#gfg ,babylas died in prison under ,decius1 and1 according to ,jerome1 in the first year of his reign4 ,decius reigned from ,october1 or1 according to other authorities1 from ,august #bdi to #bgth ,july #bea1 and one of his first acts was to inaugurate the persecution against the ,christians4 ,accordingly the death of ,babylas must have happened on the #bdth ,january #bej4 ,since all authorities agree in stating that he had been bishop for thirteen years1 we are now able to fix the year of the death of ,zebinas1 his predecessor1 i4e4 #bcg1 and the day of the month is given as #acth ,january in the ,arian martyrology4 ,this document must be regarded as a thoroughly reliable source for the dates of the death of the ,antiochene bishops in particular1 and we can1 therefore1 place the death of ,maximin1 the seventh in the list of bishops1 on the #dth ,february #aia1 and the death of ,serapion on the #adth ,may #bae4 ,it is scarcely necessary to observe that this calendar1 although it is an ,arian document1 contains not merely the names of ,arian worthies1 but many which belong to ,catholic antiquity4 ,it is chiefly to this that it owes its importance for the history of the ,church1 and it is also due to this that it was capable of being combined with the catalogue of ,persian saints1 which is an essentially ,catholic document4 ,on the other hand1 it is by no means a complete martyrology1 and is in itself a liturgical1 and not a historical1 document intended by its unskilful compiler to serve party ends4 ,the ,goths in ,italy had also a menology of their own1 of which a fragment was discovered by ,a4 ,mai4 ,unfortunately1 it contains only the month of ,november4 ,it is noteworthy that it mentions the ,apostle ,andrew1 whose name does not occur in the similar martyrology of which we have just been speaking4 ,the fragment1 with this exception1 contains ,gothic names alone4 ,st ,clement and ,st ,cecilia do not appear1 which proves its freedom from ,roman influence1 and shows that it was essentially a national production4#gfh #d4 ,the so-called ,martyrologium ,hieronymianum 7,second ,half of the ,seventh ,century7 ,already in the time of ,st ,gregory the ,great there existed in ,rome a complete and universal list containing merely the names of the martyrs and the place where they suffered1 arranged according to the days of the year4 ,eulogius1 the contemporary bishop of ,alexandria1 besought the pope to send him the complete collection of the acts of the martyrs drawn up by ,eusebius in the time of ,constantine4 ,he believed these were to be found in ,rome4 ,he had doubtless in view the 8,collection of ,martyrs0 7 7 just mentioned4 ,st ,gregory replied that they had in ,rome a collection of the names of all the martyrs in one volume1 but no complete collection of their acts4#gfi ,the work of ,eusebius here referred to was not forthcoming in ,alexandria either1 and was already regarded as lost1 but the fact that such a work had once existed was not forgotten4 ,a work of the same kind was also attributed to ,st ,jerome1 which is also no longer in existence4 ,the senator ,cassiodorus exhorts his monks to read diligently the histories of the martyrs 7passiones martyrum7 who have lived throughout the whole world1 in order to stir themselves up to the practice of virtue4 ,these they will find in the letter written by ,st ,jerome to ,chromatius and ,heliodorus4 ,these last words are somewhat obscure1 for it would be impossible to deal with the acts of all the martyrs in one letter4#ggj ,however1 so much is plain that ,cassiodorus ascribed to ,st ,jerome a work of this kind4 ,finally1 it must be borne in mind that ,st ,jerome had translated some of the historical writings of ,eusebius4 ,this may have given rise to the idea that he had also translated his collection of the martyrdoms4 ,it is not impossible that he may have done so1 although we have no evidence of the fact4 ,bede also speaks of a martyrology of ,st ,jerome1 but with some uncertainty1 for he had never seen it himself1 and thought ,st ,jerome may have been only the translator and not the author of the work4#gga ,in ,bede's day the so-called ,hieronymianum was already in existence1 as the researches of ,de ,rossi and ,duchesne have recently shown4 ,that it was also known to ,gregory the ,great and ,cassiodorus cannot be maintained1 especially as the words of the latter are so obscure4 ,it is1 however1 certain from his words that ,cassiodorus believed ,jerome to have been the author of a work of this kind4 ,further evidence for this is1 unfortunately1 lacking1 though the thing is not impossible in itself4 ,abbot ,hilduin1 a writer of the ninth century1 referred also to this point1 and was of opinion that ,constantine had collected all the acts of the martyrs from all parts of the empire1 and had sent them to ,eusebius at ,csarea4#ggb ,this statement1 however1 is not of much importance1 since it represents a view originating in the interpolated letter of ,st ,jerome already referred to4 ,however this may be1 there have existed since the eighth century numerous ,,mss4 of a collection of the names of the martyrs of all times and countries belonging to the ,roman ,empire which went by the name of the ,martyrologium ,hieronymianum1 and to which was attached two reputed letters of ,st ,jerome to ,chromatius1 ,bishop of ,aquileia1 and to ,heliodorus1 ,bishop of ,altinum4 ,the work corresponds to that mentioned by ,cassiodorus4 ,upon close examination1 it is quite clear that the work1 as we have it now1 cannot have been composed by ,st ,jerome4 ,it includes the names of many persons who lived at a date subsequent to ,st ,jerome1 as1 for example1 to name one out of many1 ,st ,gregory the ,great on the #abth ,march4 ,in other respect the names do not extend beyond the seventh century1 as appears upon an inspection of the earliest codices4 ,in later recensions we naturally meet with the names of many persons who lived at a still later date4 ,as regards the date of composition1 the personality of the compiler and kindred questions1 we are face to face with an historical and literary problem resembling that of the ,pseudo-,isidorian ,decretals and the ,donation of ,constantine4 ,still some light has now been cast upon these difficulties1 since we have at last a thoroughly critical text of the document1 the investigations of ,de ,rossi and ,duchesne having determined which of the existing ,,mss4 is the earliest4#ggc ,among the ,,mss4 belonging to the eighth century1 is one written for the ,monastery of ,weissenburg in the diocese of ,spires1 now preserved in ,wolfenbttel1 ,codex ,wisseniburgensis1 #bc4 ,de ,rossi believed it was written shortly before the death of ,abbot ,wando 7 #gef7 of ,fontanelle in the diocese of ,rouen1 because his death has been added by a later hand on ,,xv4 ,kal4 ,mai4 ,it is certain that the codex was written before #ggb1 because this date is referred to in it4 ,of about the same period is the ,parisian ,codex #aj #hcg1 belonging to ,echternach4 ,it is written in an ,anglo-,saxon hand1 and is perhaps somewhat later than the former1 but is derived from an original ,,ms4 certainly older than the ,weissenburg ,codex4 ,this view which is that of ,de ,rossi gains support from the fact that the two festivals in honour of the ,holy ,cross are not contained in the codex1 while they appear in the ,weissenburg and all later codices4 ,both codices are full of errors of grammar and spelling4 ,the codex from the monastery of ,hilariacum originally belonging to ,metz and now at ,berne1 is more correct and better written1 but unfortunately only extends to the #bast ,november4 ,the latest entries made in it by the first hand belong to the year #gff and refer to ,bishop ,chrodegang4 ,the text dates from the time of ,clotaire ,,ii4 7#ehd-fbh74 ,these three most ancient recensions do not differ from one another to any great extent1 but the ,,mss4 belonging to later times1 when the work was often copied and used1 show much greater divergencies1 for alterations and additions were continually being made in it corresponding to the requirements of the local churches and monasteries where it was employed4 ,since the two learned editors have succeeded in detecting the original matter common to the three recensions1 we are in possession of the following result3 the martyrology which formed the original source of all later texts as far as they are known to us was written in ,auxerre between #eib and #fjj4 ,the grounds for this conclusion are briefly as follows3 the compiler is evidently well informed as to ecclesiastical and secular events in ,gaul1 in fact far better than with regard to any other country4 ,in naming the cities of ,gaul1 he gives the provinces in which they are situated1 and gives also many unusual details respecting the individuals named1 as for example when he gives in the case of bishops1 not only the day on which they died1 but the date of their ordinations as well2 the names are also always given correctly1 while in other documents they are often frightfully distorted4 ,a circumstance which especially points to ,auxerre as the locality from which the martyrology originated is that this not very important city is mentioned thirty times while the neighbouring and much larger city of ,lyons is named only twenty-six times4 ,moreover1 all the bishops of ,auxerre1 with one solitary exception1 are named1 while there are many gaps in the lists of the bishops of ,lyons and ,autun4 ,thirdly1 a litania is enjoined on the first of each month1 and this custom was peculiar to the ,church of ,auxerre1 having just been introduced at that time by ,bishop ,aunarius4 ,again1 the day of the ordination of this not very famous ,bishop ,aunarius is marked 7,,ii4 ,kal4 ,aug471 but not as we might have expected the day of his death4 ,the same holds good of ,syagrius1 ,bishop of ,autun2 the date of his consecration 7natale suscepti episcopatus7 is given1 but not the date of his death which happened in #eii or #fjj4 ,the last ,gallic bishop whose death is noticed is ,avitus of ,clermont 7 #eib74 ,on account of these facts1 ,duchesne arrived at the conclusion that the so-called ,martyrologium ,hieronymianum originated at ,auxerre between #eib and #fjj4 ,this conclusion is not weakened by the fact that personages belonging to the seventh century are included1#ggd such as ,desiderius of ,vienne 7 #fjf-g71 ,columbanus 7 #fae71 ,eustasius1 ,abbot of ,luxeuil 7 #fbi71 and ,abbot ,attala1 the date of whose death is unknown4 ,desiderius1 indeed1 appears in the ,berne and ,weissenburg ,codices1 and the three others in that of ,echternach1 but they have been added by the transcribers1 and both ,de ,rossi and ,duchesne are agreed that none of these codices represent the original text composed at ,auxerre4 ,the editors go yet further1 and show that the compiler was also very well informed concerning ecclesiastical matters in ,italy1 especially in ,northern ,italy and ,milan2 while he has comparatively little to say about ,spain1 ,rhtia1 ,dalmatia1 ,pannonia1 and nothing at all about ,scotto-,irish saints4 ,this postulates the existence of a yet older work1 used by the compiler of ,auxerre1 which may have been identical with the work familiar to ,cassiodorus4#gge ,this document1 however1 has entirely disappeared without leaving behind it any other documents derived from it4 ,if one follows the perspective thus opened out1 the connecting links may finally come to light which connect this document with the work of ,eusebius1 referred to by ,eulogius of ,alexandria and in the two letters attributed to ,st ,jerome4 ,however1 we shall not follow these interesting suggestions further1 but shall content ourselves with the fact that in the ,hieronymianum1 in the earliest form in which it has come down to us1 we have a primitive martyrology1#ggf with additions and alterations made to it by a ,frankish transcriber or compiler between #eib-fjj4 ,in its original form it contained only saints belonging to the ,grco-,roman empire1 and this accounts for the absence of the ,irish saints and those of ,mesopotamia4 ,thus at last the so-called ,hieronymianum has been made serviceable for use in historical and liturgical investigations2 the learned editors1 in giving us as far as possible the original text1 have given us for the first time a reliable edition of the document1 and the ,bollandists have rendered the work still more serviceable by the addition of a reliable alphabetical index1 thus considerably lightening the labours of those who use this work4 ,this is no common gain for liturgical study1 since the ,hieronymianum1 obtained in the course of time1 an increasingly prominent position1 more prominent indeed at last than it deserved2 moreover it has not been without its influence upon later martyrologies and calendars1 and has had an appreciable effect even on the development of the ,church's cycle of festivals4 ,to know the number and condition of the ,christians who had laid down their lives for the faith within the limits of the ,roman empire would be of the highest interest now and always2 to record the name1 date1 and locality of each with statistical accuracy would have been a work deserving the thanks of posterity4 ,it might have been done immediately after the cessation of the ,diocletian persecution1 but only with the assistance of the secular authorities4 ,eulogius and the writer of the letters ascribed to ,st ,jerome were on the right track in thinking that ,eusebius had undertaken to furnish a work of this character with the assistance of the emperor2 the latter informs us that ,eusebius actually did so1 and that the collection contained the names of from five to eight hundred martyrs for every day of the year1 thus giving a total of between #ahb1ejj and #bib1jjj martyrs4 ,our ,latin compiler indeed has not brought together so many names1 and he states in the reputed letter of ,st ,jerome that he only admitted those martyrs whose commemoration was celebrated with special solemnity 7qui sunt in amplissima festivitate74 ,however he has brought together in round numbers #fjjj names--quite a respectable number when compared with the ,menologium ,basilianum1 which belongs to a much later date1 and it remains a question how it was possible for a ,frankish scholar of the sixth century to get together so many names4 ,some of them certainly are distorted1 others are repeated in a remarkable way1 and others again have an unreal sound1#ggg but when all deductions have been made1 there still remains so much that is historical and unexceptional that the whole work cannot be dismissed as devoid of all authority4 ,with regard to the origin and value of this mass of names1 one finds oneself confronted by a question which seems equally insoluble1 whether the compiler was a native of ,gaul1 of ,north ,italy1 or of anywhere else4 ,he certainly incorporated into his martyrology the older lists of martyrs existing at his day1 many of which are known to us1 and the two editors have displayed both industry and insight in making this clear in several cases2 yet all these lists of martyrs taken together contain scarcely a thousand names4 ,from what sources has the compiler obtained the rest8 ,this is the question which still awaits an answer4 ,on the other hand the compiler has given expression to an important principle to which is due his influence on the hagiology and liturgy of later ages4 ,the ,arian ,calendar of which we have spoken1 concerned itself with the eastern half alone of the empire1 and is composed almost entirely of names belonging thereto1 but the author of the ,hieronymianum set to work on quite another principle2 he had in view the entire ,christian world1 ,east and ,west1 ,africa and ,gaul4 ,his point of view is infinitely wider than that of his predecessors1 and even of many of his successors1 and he made use of the fruitful principle of universalism1 rejecting all particularism in the ecclesiastical sphere4 ,while there had been calendars in the ,west containing the names of martyrs belonging to a particular diocese or country1 the compiler of the ,hieronymianum regarded the ,church as a whole--as catholic4 ,the meaning of this will be seen from a glance at the service-books1 the sacramentaries especially4 ,in the ninth century and later1 the ,roman sacramentaries1 even those intended for use in other countries such as those of ,st ,gall1 ,mainz1 ,cologne1 and ,essen1 contain only ,masses for the ,roman saints1 confining themselves to one or two local saints in the supplement4 ,the principle of universality only very gradually affected the formularies of the ,mass1 and did not reach its full expression until the sixteenth century1 but it came to the fore much earlier in the martyrologies1 as early indeed as ,ado1 ,usuardus1 ,notker1 and ,rabanus ,maurus1 chiefly owing to the influence of the ,hieronymianum4 ,this document is not without peculiarities of its own4 ,in all recensions of the text1 the #beth ,march is given as the day of ,christ's death1 and since ,james the ,lord's brother1 here called also 8,the ,just10 died at ,easter1 his death is placed also on the #beth ,march4 ,in the ,berne ,codex the sacrifice of ,isaac is commemorated on the same day4 ,there is a goodly array of ,old ,testament names1 e4g4 ,aggeus1 ,habacuc1 ,job1 ,joel1 ,aaron1 ,eliseus1 etc4 ,in the ,berne ,codex1 the #bhth ,september is given as the day of ,noe's going out of the ark1 the #gth ,january as the day of the ,exodus1 and the #ast ,may as the commencement of our ,lord's preaching4 ,now that the date of its composition has been fixed1 the ,hieronymianum is specially valuable for the information which it gives concerning ,frankish hagiography and its gradual development4 ,whoever will devote himself in the future to investigating ,st ,denys of ,paris1 ,st ,ursula1 etc41 must pursue his studies in the various recensions and transcriptions of the ,hieronymianum4 ,it will well repay the trouble1 if someone would investigate how many of the reputed martyrs of ,lower ,germany are named in this important document4 ,it only knows of two martyrs at ,cologne1 ,asclinius and ,pamphilus1 in addition to the ,moorish martyrs whose numbers1 however1 vary greatly in the ,,mss42 their commander is named ,gereon4 ,no saints are given for ,mainz4 ,for ,treves we have ,valerius1 ,paulinus1 ,maximinus1 and a ,bishop ,militius2 ,palmatius ,thyrsus and his ,innumerable ,company had not yet been discovered or invented4 ,for ,bonn the connection in which ,cassius1 ,florentius1 and ,mallusius stand to one another on the #ajth ,october is worthy of notice4 ,we find some ,african martyrs first of all on this day1 and then1 without indication of ,bonn or any other locality1 we have3 8,et alibi ,cassi1 ,eusebi1 ,florenti1 ,victoris1 ,agrippin1 ,mallusi cum alii trecentos xxx40 7sic74 ,the later legends omit ,eusebius1 and put ,mallusius instead1 who was buried at ,birten and discovered by ,bishop ,evergisil2 the martyr ,victor is said to have been also originally buried at ,birten4#ggh ,with regard to the ,roman martyrs and the succession of the popes1 the ,hieronymianum is not altogether independent of the ,philocalian list1 although it is fuller4 ,the earliest pope mentioned in it is ,cornelius1 and the last ,st ,leo ,i41 while the ,philocalian list begins with ,lucius 7 #bed71 and ends with ,boniface ,i4 7 #dbb74 ,the ,hieronymianum gives also the days of the consecration of some of them1 e4g4 ,miltiades1 ,liberius1 ,innocent ,i41 and ,boniface ,i4 ,on the other hand the earlier martyrs are omitted with the exception of ,clement ,i4 ,the indications of place are dealt with on various principles4 ,for the most part the city is naturally given where the martyrdom took place2 occasionally only the province is given1 as1 for example1 ,achaia1 ,asia1 ,campania1 ,sardinia1 and ,sicily1 this being especially the case in regard to the last-named island4 ,remarkable on account of its vagueness is the phrase in ,africa which occurs more than a hundred times without the name of any town being given1 but1 nevertheless1 in the case of many ,african martyrs the town is given4#ggi ,often so many personal names follow one another that one suspects that some indications of place have dropped out1 a conjecture to which one is all the more inclined as the indefinite expression et alibi is very often employed4 ,the martyrs themselves are only distinguished by their rank in the hierarchy1 when they belonged to the sacred ministry1 i4e4 deacon1 presbyter1 bishop1 but by far the larger number of personages are without any indication of place1 date1 etc4 ,in many cases it is evident that the same person has been entered twice or oftener1#ghj and mutilations1 disfigurements and alterations are very numerous1 more especially in the later ,,mss4 ,the transcribers allowed themselves considerable freedom1 adding supplements and corrections1 apart from the unintentional mistakes they made4 ,a hint of a literary nature is given by the remark1 8cujus0 or 8quorum acta habentur10 indicating the existence of the acts of such and such a martyr4 ,later transcribers were not satisfied with this1 but1 when the acts were forthcoming1 added larger or shorter notices from them to the text4#gha ,had we the work as it came originally from the hands of the compiler of ,auxerre1 these imperfections would disappear to a considerable extent4 ,a glance at any entry in the three recensions shows how freely the earliest transcribers dealt with the original text2 in the new edition the three recensions are printed in parallel columns4#ghb ,all these remarks have an intimate bearing upon the question of the sources and origin of the work4 ,with regard to sources1 the ,roman ,depositio ,martyrum has been incorporated bodily1 and a great part of the ,carthaginian ,calendar as well1 but the compiler must have had the ,arian ,martyrology in a better copy than that which has come down to us1 or even in its original form2 this is shown by the fact that frequently he has quite correctly enlarged some of its indefinite entries4#ghc ,his use of this martyrology is clear from his inserting ,eusebius among the saints1 in ignorance of his ,arianism2 he inserted the name in all simplicity1 a mistake avoided by the ,greek menologies1 and the same may possibly have been the case with regard to ,arius in the ,weissenburg ,codex4#ghd ,this employment of earlier sources coupled with the numerous correct entries in the ,hieronymianum entirely excludes the view that the document is a fabrication4 ,indeed its composition can safely be said to have come about in the following manner3--in the two first centuries the persecutions were on the whole local1 and the number of martyrs not very large1 although the persecution at ,lyons in #agg caused the death of more than forty martyrs1 not counting confessors2 a change took place in the third century1 when persecutions were commanded by the emperors for the whole extent of the empire1 and1 under ,diocletian1 the martyrs were to be reckoned1 if not by millions1 at least by thousands4 ,at the conclusion of the persecutions1 it must have occurred to many to ask how many had lost their lives in this troublous period1 and the idea of drawing up statistics of the martyrdoms must have sprung up4 ,we have no evidence of anything of this sort actually having been done1 but in the sixth century there was a widespread opinion that a work of this kind had been accomplished by ,eusebius under ,constantine1 and the passages quoted from ,cassiodorus and ,gregory the ,great show it was believed a list of the martyrs for the whole year existed in ,italy or in ,rome4 ,if this work contained merely a list of names and dates1 its interest must have been merely statistical and in no wise scientific1 since little could be learnt from the names by themselves4 ,in the seventh century1 however1 either in ,auxerre or in ,north ,italy1 it seems to have been held in greater esteem2 it found a transcriber and reviser1 and finally was brought into connection with the liturgy owing to its being read at the choir-offices in monasteries and convents1 and by this means1 it won its way to a position of widespread importance1 which1 however1 did not have an advantageous effect on the purity of the text4 ,with regard to the printed editions1 there are several published by various scholars who relied upon late ,,mss4 of little value4 ,we may mention the editions of ,fiorentini1 ,lucca #affh 7incomplete71 of ,d',achery in the ,spicilegium1 ii4 #a 7,migne1 xxx471 and of ,galesinius1 ,milan1 #aegg4 ,it used to be disputed which of these editions gave the earliest text1 but they are all quite superseded now4 ,there are also many abstracts of the ,hieronymianum in medival handwriting1 as1 for example1 the ,martyrol4 ,gallicanum2 ,martne1 ,ampliss4 ,coll4 ,,vi41 called after ,chauvelin 7,migne1 ,patr4 ,lat41 xxx4 #fjg72 the ,fuldense2 ,anal4 ,boll4 ,,xiii42 the ,reichenau martyrology1 etc41 but they are of small scientific importance4 #e4 ,the ,lectionary and ,martyrology of ,silos ,since the appointment of special ,masses in honour of the saints is a distinguishing feature of the ,latin rite1 ,western liturgical books are in themselves a source from which we can increase our knowledge of the saints' festivals1 the most important in this respect being the sacramentaries1 but the other books used at the celebration of ,mass1 the collections of epistles and gospels especially1 also throw light on the subject4 ,in addition to the books of this kind already named1 the ,lectionarius of ,silos has1 in recent times1 attracted much attention in this connection4#ghe ,it is of the highest importance both for the history of the development of the ecclesiastical year and for the festivals of the saints1 for as it belongs to the period preceding the ,carolingian liturgical reform1 it represents a very ancient rite of which1 until its discovery1 all trace had disappeared4 ,this rite is not the same as the southern ,spanish rite of the ,province of ,boetica from which the so-called ,mozarabic rite is derived1 but belongs to the ancient ecclesiastical province of ,toledo4 ,the codex in which it is contained was written before the year #ajfb1 for a later event1 i4e4 the translation of ,st ,isidore's relics from ,seville to ,leon1 is added by a later hand4 ,this codex1 originally belonging to the monastery of ,st ,sebastian at ,silos and now in the ,national library of ,paris1 contains two distinct documents1 a lectionary giving the lections from scripture for the whole of the year1 and a martyrology2 the latter was compiled between #ibe and #ajjj2 but the lectionary much earlier4 ,its antiquity is proved3 7#a7 ,by the limited numbers of saints' days2 7#b7 by the circumstance that the catechumenate is still in force2 7#c7 that the ,saturdays in ,lent are not fast days1 agreeing with the eastern custom2 7#d7 the ,sundays after ,epiphany and ,pentecost do not appear as forming part of the ecclesiastical year1 and are not even numbered1 but1 as in the ,gelasianum1 there are added twenty-four ,masses called 8dominic quotidian02 7#e7 there are five ,sundays in ,advent2 7#f7 with regard to saints' days1 ,anastasius the ,persian is not yet placed along with ,st ,vincent on the #bast ,january1 and the ,apostle ,james is also omitted along with all reference to the ,spanish legend connected with his name4 ,from this it is plain that ,st ,james1 at the time when this work was compiled enjoyed no special worship in ,spain4 ,on these grounds the first editor1 ,g4 ,morin1 regards the lectionary as certainly belonging to #fej4 ,the book represents a rite hitherto entirely unknown but which can be no other than the ancient rite of ,toledo1 since in it the ,annunciation is placed on the #ahth ,december as is prescribed by the first canon of the tenth council of ,toledo4 ,it differs from the ,mozarabic rite as to the number of ,sundays in ,advent1 of which the latter reckons six1 and also in the eight ,masses for the ,sundays after ,epiphany and ,pentecost2 another peculiarity is that the ,innocents' ,day is omitted on the #bgth ,december1 but an 8,allisio ,infantium0 is kept instead in the #hth ,january4 ,none of the ,roman and ,byzantine feasts of our ,lady are mentioned1 and only one feast of the ,holy ,cross on the #crd ,may1 omitting the other on the #adth ,september2 all ,masses for saints' days have two epistles4 ,the martyrology of ,silos also is an important document on account of its original character1 although it is some three centuries later than the lectionary4 ,it is entitled1 ,martyrum ,legium1 and it is considerably richer in names of saints than the lectionary1 and is quite independent of the ,hieronymianum1 though influenced in a slight degree by the ,roman rite4 ,the martyrs in the ,moorish persecution1 under1 ,abdurrhaman ,,ii41 which lasted from #hej to #hfj1 appear in large numbers4 ,the historian of this persecution1 the priest ,eugenius of ,toledo1 who was put to death on #aath ,march #hei1 is entered1 but placed on #ast ,june1 the day of the translation of his relics2 ,st ,pelagius of ,corduba1 who suffered death on #bfth ,june #ibe under ,abdurrhaman ,,iii4 is also entered1 and this date gives one limit in fixing the date of the work1 the other limit being the year #ajjj4 ,there are five additions by a later hand1 i4e4 on #abth ,march1 ,gregorii ,pap2 on #ast ,may1 ,transitus ,philippi ,apostoli1 without ,st ,james2 on #bhth ,april1 ,prudentii et ,sociorum ejus2 on #bast ,december1 ,s4 ,thom ,apostoli1 and on #bbnd ,december the ,translatio corporis ,s4 ,isidori4 ,some personages are entered1 who are not called saints1 but only ,domnus1 four of whom belong to ,toledo1 two being bishops3 ,julian 7 #fth ,march #fij7 and ,eugenius ,,ii4 7 #bith ,may #fdg72 on #adth ,january1 another ,julian1 and1 on #acth ,march1 ,depositio ,leandri4 ,half of the entire names belong to ,spain1 the other half to ,rome and the ,east2 of the ,frankish martyrs1 ,denys of ,paris1 ,afra of ,augsburg1 and ,boniface of ,mainz are commemorated4 ,as regards the feasts of our ,lady1 besides the ancient ,spanish feast on the #ahth ,december1 we have only the ,assumption on #aeth ,august4 ,litanies are appointed for #ajth ,september1 #gth ,november1 and #aeth ,december1 besides a fast on #bnd ,january4 ,the name of the ,apostle ,st ,james is absent from the martyrology as well as from the lectionary4 ,bishop ,torquatus and his companions are placed on #ast ,may1 in both documents1 but in the martyrology they are not described as disciples of the apostles1 which is favourable to their historical existence4 ,the ,apostles ,simon and ,jude are on the #ast ,july instead of the #bhth ,october1 and there is also a ,symon ,apostolus on #aith ,october as well4 ,although traces of later influence appear in this martyrology1 it has still preserved the independent character of the early ,christian ,calendars4 #f4 ,egyptian 7,coptic7 ,calendars and ,synaxaria ,the anglican archeologist1 ,john ,selden 7 #afcd71 has given us the earliest ,egyptian calendars in his work on the ,jewish ,sanhedrin which was left unfinished when he died4 ,in the third book of this work1 ,selden intended to deal with the rite for the dedication of ,christian churches1 although this lay beyond the immediate purpose of his investigations1 and he thought that some ,arabic ,calendars in his possession might have some bearing on the question4#ghf ,unfortunately1 he gave no information concerning the ,,mss4 from which these calendars were taken1 and they seem1 moreover1 when discovered1 to have been by no means in a good condition4 ,ludolf declared himself dissatisfied with these publications1 and ,wstenfeld remarked3 8,the ,arabic ,,mss4 employed1 must have been faulty1 and were made still worse by the faulty reading and transcribing of the editor and the printing is so incorrect that some words would be almost1 and others quite unintelligible1 were there not other helps to their meaning at hand40#ghg ,still1 in spite of these well-founded criticisms from specialists1 ,selden's work cannot be over-looked4 ,there seem also to have been gaps and undecipherable passages in the ,,ms4 itself4 ,there are three calendars edited by ,selden3 two short1 and one long1 the latter being of later date than the others4 ,the two first have a supplement to each month1 called ordo alter1 both appear to have been originally drawn up for the use of monasteries1 but are distinguished from one another in important points4 ,we shall designate them by the letters ,a and ,b4 ,a is at any rate of ,egyptian origin and is monophysite in character1 because the heresiarch ,severus1 who lived in the sixth century1 twice appears in it1 on #hth ,february and #bith ,september4 ,other peculiarities in the document are3 #a4 ,it has two feasts of the ,holy ,cross1 on #fth ,march ,inventio ,crucis1 by which doubtless the recovery of the ,cross by ,heraclius in #fbi is meant1 and festum crucis glorios on #adth ,september4 #b4 ,the ,nativity of our ,lady is on #bfth ,april4 #c4 ,the commemorations of the ,mother of ,god in use in ,egypt1 are given on the #bast of the months ,january1 ,march1 ,may1 ,july1 and ,october3 ,b omits these feasts4 #d4 ,a has the archangel ,gabriel on the #ahth ,december1 but no festival of the ,annunciation1 while ,b places ,evangelismus on the #beth ,march1 and no feast on the #ahth ,december pointing onwards to the impending ,nativity of our ,lord4 #e4 ,a has the four living creatures of the ,apocalypse on the #dth ,november who appear also later on in ,coptic calendars3 ,b omits them4 #f4 ,in ,a the conquest of ,egypt by the ,mahometans is seven times mentioned1 e4g4 #bfth ,may1 #ajth ,december1 etc4 #g4 ,a does not mention ,st ,ignatius of ,antioch1 but ,b places him on the #bjth ,december4 #h4 ,b has the ,emperor ,theodosius on the #crd ,march1 ,st ,john ,chrysostom on the #gth ,may and #acth ,november1 also ,ephrem ,syrus on the #ith ,july1 and ,dioscorus of ,alexandria on the #cast ,august4 ,from these entries we see that ,b is catholic and ,syrian1 and ,a monophysite and ,egyptian4 ,both certainly belong to the same period4 ,b was probably also used in ,egypt1 for the ,patriarch ,isaac ,i4 of ,alexandria is mentioned1 who died on the #ajth ,athyr #fth ,november #fhh or #fhi4ghh ,the ,athanasius mentioned on the #fth ,september must have been ,athanasius ,,ii4 who became patriarch of ,antioch in #fbi4ghi ,these calendars and the following one as well are contained in the ,arabic translation of ,abulaibsan ,achmed ,calcasendi who has prefaced them with a list of ,coptic festivals 7see above p4 #bf74 ,had they come down to us in better condition1 they would be of the utmost importance in the investigation of our subject1 notwithstanding their heretical character4 ,the third of the calendars published by ,selden has fared little better2 it certainly belongs to the same period as the others1 although somewhat later in date4 ,the latest person mentioned in it seems to be the ,patriarch ,isaac ,i41 named already in ,a4 ,it was thought that this was the second monophysite patriarch of that name who died in #ied1 but it is not so1 for this personage is named on the #ajth ,athyr #fth ,november1 and the ,coptic ,synaxarium1 translated by ,wstenfeld1 which mentions him on the same day1 expressly states that he was the immediate successor of ,john1 surnamed ,semnudus from the place of his birth1 ,sebennytos1 who died on the #ith ,athyr #fhf1 after having pointed him out as his successor4 ,the predecessor of ,isaac ,,ii41 however1 was ,sophronius1 and his successor was called ,job4 ,accordingly ,isaac ,i4 must be intended here1 and thus the calendar belongs to the end of the seventh or the beginning of the eighth century4#gij ,its monophysite character is proved from the mention of the heresiarch ,severus three times1 i4e4 on the #bfth ,april 7festum ,severi71 on the #dth ,september1 and on the #ast ,december4 ,it has no feast of ,st ,peter and ,st ,paul on the #bith ,june1 but only a ,planctus ,pauli on the #ahth ,march4 ,the following points are worthy of notice3--#beth ,march is the day of the ,crucifixion1 the #bhth ,may is kept as the ,inventio ossium ,s4 ,luc and the #fth ,march as the ,manifestatio ,crucis1 where the later calendar adds1 per ,heraclium imperatorem4 ,we have the beginnings of the ,egyptian custom of commemorating the ,mother of ,god on the #bast of each month1 i4e4 on the #bast ,payni and the #bast ,phaophi4 ,the festum ,domin on the #bnd ,august is certainly a feast of our ,lady1 but the festum ,mirjam on the #bbnd ,july is probably a festival of ,st ,mary ,magdalen4 ,there are many things in this document the meaning of which can only be surmised4 ,a welcome addition to our knowledge of liturgical matters among the ,copts exists in a calendar of the ninth century in the ,vatican library2 it is found along with a ,coptic ,evangeliarium in a codex written in #acbh4 ,the document is described and translated into ,latin by ,a4 ,mai in the fourth volume of his ,nova ,collectio4#gia ,the date is determined by the fact that the ,patriarch ,amba ,zacharias1 who is entered as a saint in the later ,synaxarium on the #acth ,athyr1#gib does not appear in the calendar2 he was patriarch1 according to ,le ,quien from #ajje to #ajcb4 ,the last ,jacobite patriarchs mentioned are those who succeeded one another from ,alexander to ,michael 7,chail74 ,michael was succeeded by ,john1 after a vacancy of ten years1 who ruled from #gff-gii4gic ,accordingly this calendar belongs to the ninth century4 ,a striking peculiarity in it is that the ,manifestatio ,crucis is on the #agth-#aith ,september instead of the #adth as in all other calendars4 ,the circumstance that several saints1 instead of having one commemoration1 have several1 may give rise to confusion4 ,st ,thecla appears no less than five times1 twice with the title martyr 7on the #beth ,february and the #ajth ,september71 once as apostola 7on the #abth ,july71 on the #fth ,may and #crd ,december she has no title4 ,although there was a second ,st ,thecla1 still this would not altogether explain the entries4 ,then ,james the son of ,zebedee is mentioned on the #bhth and #cjth of ,april1 as well as ,james the ,lord's brother on the #abth ,july and #bcrd ,october4 ,st ,michael the ,archangel occurs eight times4 ,our ,lady's ,nativity is celebrated on both the #bfth ,april and the #gth ,september4 ,no importance is to be attached to these repetitions2 they are purely arbitrary1 and are due to the desire to provide a name for every day in the calendar1 and to fill up vacant places4#gid ,this appears especially from the circumstance that on the #bith of every ,egyptian month1 corresponding to the #beth in the ,julian ,calendar1 a commemoration of ,christ's ,nativity is given1 and on the #bast of each month a feast of our ,lady 7,commemoratio ,domin ,s4 ,mari74 ,the ,death and ,assumption of our ,lady is placed on the #afth ,january4 ,st ,joseph the ,carpenter has his commemoration on the #bjth ,july4 ,fides1 ,spes1 and ,charitas appear as three martyrs under ,hadrian on the #beth ,january2 they are said to be daughters of a reported ,sophia4 ,no ,st ,catherine appears either in this calendar or in the later ,synaxarium but the heretic ,severus 7 #eci7 is twice commemorated3 on the #bith ,september 7,adventus ,severi ,patrarch in gyptum7 and on the #hth ,february1 when he died4 ,coptic calendars of a later date are still richer in names1 but are full of legends and absurdities which show the steady decline of culture among the sect under ,mahometan rule4 ,this is especially the case with the ,synaxarium or collection of legends compiled from ancient sources by ,bishop ,amba ,michael of ,atriba and ,malidsch at the end of the fourteenth century4#gie ,the basis of the collection is an older work of the same kind composed sometime about the year #ajij 7see #crd ,athyr74#gif ,information concerning the saints who lived in monasteries was taken by ,bishop ,michael from a so-called 8,guide10 used by both the ,egyptian ,copts and ,melchites4#gig ,a 8,guide0 of this kind had been written especially for ,alexandria by ,bishop ,amba ,john of ,kift4 ,michael refers in his work to the years #achb and #achg 7see #gth ,bermahat and #aith ,bermuda71 and so must have lived in the fourteenth century4 ,as the work contains much information drawn from the ecclesiastical histories of the ,copts and ,abyssinians1 it has been translated and much used in spite of its faulty character4 ,it affords many useful particulars concerning the traditions and feasts of the ,egyptian ,church1 and on this account ,stephen ,assemani undertook to make an abstract of the whole work which is printed in the fourth volume of ,mai's ,nova ,collectio4 ,f4 ,wstenfeld made a translation of the first part containing the first half of the ,egyptian year1 from ,september to ,february2 the second half1 from ,march to ,august including the intercalary days1 is unfortunately still untranslated4 #g4 ,the ,menology of ,constantinople 7,eighth ,century7 ,the ,eastern ,church possesses a calendar of ,saints belonging to the eighth century1 which occupies an intermediate position between a merely ,eastern ,calendar1 and one that is universal4 ,its title runs1 ,calendar of the ,gospels for ,festivals 7 71 for it gives the passage from the ,gospels to be read on each day2 it contains a considerable number of saints belonging to the ,east1 though the days are far from being all occupied4 ,march and ,april have remarkably few feasts2 this is owing to the ancient1 but even then obsolete injunction of the ,trullan ,council that the feasts of no martyrs were to be kept in ,lent4 ,several circumstances prove that ,constantinople was the locality where this document originated and was in use4 ,certain quarters of the city1 as for example1 ,blachern and ,chalcoprateia1 are mentioned2 the #aath ,may is mentioned as the day of the city's foundation2 so too is the earthquake which threw down the city walls on the #bdth ,september #eeg4 ,a large number of the patriarchs of ,constantinople are included1 twenty-nine in all1 beginning with ,metrophanes 7#dth ,june #cje-cbe7 and ending with ,paul who was patriarch from ,september #fhf to the #bnd ,september #fic4 ,the absence of the twenty-one reputed bishops from ,st ,andrew to ,metrophanes suggests the thought that when this document was drawn up this invention had not been accepted4 ,morcelli maintains that the ,paul the younger mentioned on the #bnd ,september is the ,patriarch ,paul ,,ii41 under whom the ,trullan ,council was held in #fib1 but he would1 however1 exonerate him from participation in the schismatic council1 since he opposed it at a later date2 this1 however1 contradicts the accepted chronology4 ,no patriarch1 not even ,germanus1 and none of the many martyrs and confessors belonging to the time of the ,iconoclastic controversy under ,leo the ,isaurian and ,constantine ,copronymus1 are mentioned4 ,from this one concludes that the menology was composed immediately after the cessation of the first ,iconoclastic controversy1 at a date when the judgment on the sanctity of these personages had not yet been concluded1 or when people were unwilling to revive the painful recollections which their name evoked4 ,the martyrs1 confessors1 and doctors of the ,eastern ,church are there in long array1 at least all the celebrated ones1 not only those belonging to all four patriarchates1 but also those belonging to other countries1 such as ,anastasius the ,persian 7 #fbh1 on the #bbnd ,january74 ,the popes and saints of the ,west are excluded with the exception of the three martyrs ,lawrence1 ,gervasius1 and ,protasius4 ,the names of many ,old ,testament personages are included3 ,moses1 ,aaron1 ,elias1 ,jeremias1 etc41 also almost all the apostles and their immediate disciples1 but for the most part they occur on different dates from those which they usually occupy in the ,roman ,calendar4 ,for instance1 ,st ,john the ,evangelist is on the #hth ,may and the #bfth ,september1 ,st ,barnabas on the #aath ,june1 ,,ss4 ,peter and ,paul on the #bith ,june1 ,st ,titus on the #beth ,august1 ,st ,thomas on the #fth ,october1 ,st ,philip on the #adth ,november1 ,st ,andrew on the #cjth ,november4 ,,ss4 ,joachim and ,anna appear on the #ith ,september1 the day after our ,lady's ,nativity1 the ,archangel ,michael on the #hth ,november1 ,st ,thecla 7here entitled proto-martyr7 on the #bdth ,september1 and the ,holy ,innocents on the #cast ,december4 ,for the first time1 ,constantine and his mother ,helena1 appear as saints in the calendar2 they are commemorated together on the #bast ,may1 a day which falls before that on which ,constantine actually died4 ,justinian and his consort ,theodora are commemorated also1 but do not appear with the title 8saint02 they are placed on the #adth ,november1 the day on which ,justinian died1 ,theodora having preceded him on the #bhth ,june #edh4 ,justinian was called a prince of pious memory by the popes ,pelagius ,,ii4 and ,gregory the ,great4#gih ,from these indications it appears that this martyrology was intended principally if not exclusively for the city and diocese of ,constantinople4 ,the safest conclusion to arrive at is to regard it as the martyrology of the patriarchate of ,constantinople1 since it steers a middle course1 as it were1 between particularism and universality3 it is the most ancient of the ,greek menologies known to us4 ,among the ,greeks ,st ,john ,damascene is regarded as the originator of calendars of this kind1#gii corresponding to ,ado in the ,latin ,church4 ,the menology has been edited with an excellent commentary by ,stephen ,a4 ,morcelli 7,rome1 #aghh71 having previously been published in ,latin at ,urbino 7#agbg7 from the ,codex of ,cardinal ,albani4 #h4 ,the ,menology of the ,emperor ,basil ,,ii41 and the ,syrian ,lectionary of the ,eleventh ,century ,this menology takes its name from ,basil ,,ii4 ,porphyrogenitus 7#igf-ajbe71 and was given to the public for the first time in its entirety by ,cardinal ,albani at ,urbino in #agbg1 from two codices each containing six months4 ,it is distinguished from the menology which we have just described by having a saint on every day of the year1 and most of the days have more than one2 the saints are drawn from the whole extent of the ,eastern ,church1 and the ,western ,church1 especially ,sicily and ,rome1 is more prominent than in the former document4 ,as regards ,rome1 there are a large number of popes given who are entirely absent from the other menology3 ,silvester1 ,leo1 ,agatho1 ,gregory ,i41 ,celestine1 etc4 ,with the exception of ,gregory ,i4 they are generally placed on different dates from those on which they are commemorated in the ,west1 e4g4 ,silvester on the #bnd ,january1 ,leo on the #ahth ,february1 and ,alexander on the #afth ,march1 etc4 ,it appears as if the sources which the compiler had at his disposal for the ,west were insufficient1 since1 for example1 he gives ,st ,perpetua1 ,st ,felicitas and companions once on the #bnd ,february1 and again on the #adth ,march1 with the addition1 8in ,rome02 from this it would appear that he thought the saints mentioned on the first date had belonged to some other locality4 ,st ,agnes is given on the #eth ,july4 ,not so many patriarchs of ,constantinople are given as one would have expected1 and many1 indeed1 are omitted who are included in the menology of which we have spoken in the previous section1 as1 for example1 ,nectarius1 ,paul ,,ii41 ,gennadius1 ,thomas ,,ii41 but on the other hand we find some who lived after the composition of the earlier document1 especially ,germanus1 ,tarasius1 and ,antonius ,,ii41 surnamed ,cauleas 7 #abth ,february #hif74hjj ,in other points the ,basilianum resembles the former work1 except that it is fuller in every respect4 ,the most striking feature is the large number of saints belonging to religious orders contained in it1 who for the most part are specially designated2 even the patriarch of the ,western monks1 ,st ,benedict1 is not forgotten1 and is given on his proper day4 ,names from the ,old ,testament occur frequently1 and from the ,new ,testament1 we have almost all the disciples of the apostles whose names are given1 and these are designated as 8belonging to the ,seventy40 ,the number of the days of apostles is considerable1 though seldom coinciding with the days observed in the ,western ,church1 except in the case of ,st ,mark1 ,st ,barnabas1 ,,ss4 ,peter and ,paul1 and ,st ,andrew4 ,both the ,st ,james are absent1 and so are deprived of veneration within the region in which this document was followed1#hja but there is a feast of all the apostles on the #cjth ,june4 ,st ,anna appears on the #beth ,july2 ,st ,john the ,baptist on the #bdth ,june and #bith ,august4 ,it is to be noticed that the first four general councils have each a special day allotted to them1 while in the ,constantinopolitanum all are commemorated on the same day--#afth ,july4 ,it is strange to find not only earthquakes1 included1 but also defeats in the wars with the ,persians1 ,arabs1 and ,bulgarians1 but unfortunately there is nothing to indicate the localities where these events happened 7see the #gth and #bjth ,february1 the #bcrd ,march1 the #bdth ,may1 etc474 ,this exceeds the limits observed in liturgical documents4 ,as the day of the foundation of ,constantinople 7the #aath ,may7 is again included in this document1 we must conclude that it belongs to this city4 ,since1 too1 ,goths and ,persians find a place in it1 it is ahead of its predecessors in its attempts to achieve universality4#hjb ,while the admission of foreign names is to be welcomed as a step in advance1 it may yet1 on the other hand1 be a source of confusion and give rise to mistakes later on4 ,we find1 namely1 in this menology1 that the names of foreign saints are not always given on the correct date1 but are arbitrarily placed on other days than those to which they belonged4 ,later redactors1 when they found the same name on different dates1 may have thought that different persons were meant1 and this may have been the cause of the repetition of the names of saints4 ,this shows that in admitting names of new saints1 and the correct day of whose death had not been transmitted1 they acted according to their fancy4 ,this was the case with regard to the majority of the ,seventy ,disciples1 many of whom appear here for the first time4 ,the same must have taken place also with feasts of our ,lord1 as when the ,flight in ,egypt is given on the #bfth ,december1 and so placed before the ,circumcision and the ,presentation4 ,the admission of foreign names was left to chance or opinion4 ,thus1 e4g4 the ,western saints ,ambrose1 ,martin of ,tours1 and ,hosius are admitted1 but ,hilary1 ,augustine1 ,jerome1 etc41 are passed over4 ,the impression made by the entire document is that the principles which were on the whole followed in its composition were not maintained with sufficient care1 but yielded more than was right to opinion and caprice4 ,in many cases1 too1 the necessary knowledge of history1 and a sufficient supply of literary material seems to have been lacking4 ,a useful document1 especially for saints' days1 is a lectionary of the orthodox ,syrians contained in the codex xix4 of the ,vatican ,library4 ,it was written in the monastery of ,mar ,mussa at ,antioch in #ajcj1 and contains in the first section the lections for the ecclesiastical year1 in the second1 those for saints' days1 beginning with the #ast ,september as ,new ,year's ,day4 ,in it are given the martyrs of the ,iconoclastic controversy1 several orthodox patriarchs of ,constantinople1 ,nicephorus 7 #bnd ,june #hbh7 being the last2 then come many names from the old ,testament1 and many feasts of apostles1 the ,caten ,petri on the #afth ,january being one of them1 four feasts of ,st ,john the ,baptist1 and six of our ,lady4 ,there are no ,roman or ,western saints with the exception of ,st ,lawrence4 ,this document has been published by ,count ,f4 ,miniscalchi-,errizzo under the title ,evangeliarium ,hierosolymitanum 7#b vols4 #dto1 ,verona1 #afhb74 ,in using documents of this kind for purposes of historical investigation1 as for instance in order to determine the day on which a historical personage died1 the appeal must always be to the local sources4 ,in the case of saints belonging to the ,western ,church no importance must be attached to the fact that the ,easterns may have transferred them to a different day1 and vice vers1 as1 for example1 in the case of ,st ,ignatius of ,antioch4 ,where the day is given in some local source1 otherwise deserving of credit1 we can be then certain that it is correct4 ,this must be done with regard to ,,ss4 ,peter and ,paul1 for whom the local sources give invariably the #bith ,june1 while foreign calendars give other dates1 as we find is the case with ,polemius1 ,silvius1 and the ,arian martyrology4 ,the compilers of these calendars wished to celebrate the ,princes of the ,apostles1 but1 being ignorant of the actual day of their death1 placed them on any day that seemed suitable4 ,finally1 at a later date the correct date came to the knowledge of foreign churches1 and found its way into their calendars4 #i4 ,the ,kalendarium ,marmoreum of ,naples ,in the ninth century1 a time of great activity in matters relating to hagiography1 the ,church of ,naples undertook a revision of its calendar1 which exhibits noteworthy peculiarities4 ,first of all1 nearly every day of the year is provided with the name of a saint1 which indicates considerable care and study4 ,this result was achieved by following the ,eastern custom of admitting ,old ,testament personages1 although not to the same extent4 ,the grounds on which the selection was made cannot be discovered1 for we have ,abraham on the #ith ,october1 ,isaac on the #agth ,march1 ,eliseus on the #bhth ,november1 ,daniel on the #agth ,december1 ,zacharias on the #acth ,may1 while other important personages1 such as ,isaias1 etc41 are omitted4 ,we are also reminded of eastern usage by the commemoration of the council of ,ephesus on the #dth ,august1 and other traces of eastern influence are noticeable in the admission of a few bishops of ,constantinople1 such as ,metrophanes1 and also of the names of ,constantine 7without ,helena7 on the #bast ,may1 and ,theodosius on the #ajth ,november4 ,with regard to ,metrophanes1 the compiler is guilty of a remarkable oversight2 he has placed him once on the right day 7the #dth ,june71 without his title1 and again on the #dth ,january with his title1 8,patr4 ,const40 ,the confusion between the #dth of ,june and the #dth of ,january might easily escape a transcriber1 and must have already existed in the source which the compiler used4 ,in order not to omit any name the compiler preferred to enter the same name twice1 once with1 and once without1 its proper title4 ,this reminds us that ,st ,mark also occurs twice1 on the #beth ,april and the #agth ,may4 ,st ,philip is united to ,st ,james on the #ast ,may 7a trace of ,roman influence71 and is found again alone on the #adth ,november4 ,st ,silvester comes on the #cast ,december and a ,depositio ,silvestri ,p4,p41 on the #bnd ,january2 a ,jacobus ,ap4 and ,mattheus on unusual dates1 the #aeth and #afth ,november1 other ,apostles are on more usual dates1 e4g4 ,st ,jude is commemorated on the #bast ,may4 ,st ,bartholomew's day 7the #beth ,august7 is given wrongly as ,nat4 ,pass41 being in reality the day of his translation4 ,the names of ,apostles and their disciples are very numerous4 ,with regard to the worship of the ,holy ,cross1 both days occur 7i4e4 the #crd ,may and #adth ,september71 with the title now in use1 although formerly1 the feast of the #crd ,may was alone observed in the ,west1 and that of the #adth ,september in the ,east4 ,the reason for this circumstance has been already given in this book4 ,bishops of ,naples naturally appear frequently2 e4g4 ,maro 7#aeth ,june7 belongs to the third century1 others belong to the period from the sixth to the eighth century1 such as ,redux on the #bgth ,march 7 #ehd71 ,agnellus on the #ith ,january 7 #fia71 ,adeodatus on the #ast ,october 7 #fga71 ,fortunatus on the #adth ,june 7 #fjj circ471 ,paulus the elder on the #crd ,march 7 #gfj74 ,the last to be named is probably ,paul the younger on the #agth ,february 7 #hbj74hjc ,paul ,,iii4 of ,constantinople cannot be intended here1 for his day is the #cjth ,august4 ,we may add that the feast of ,all ,saints had not yet been admitted1 a circumstance which throws light on the probable date when this calendar was drawn up4 ,special importance attaches to this calendar on account of its intermediate position between the calendars of the ,eastern and ,western ,churches4 ,it was discovered in #agdb in ,s4 ,giovanni ,maggiore and edited incorrectly1 according to ,mai1 by ,marinius1 correctly by ,mazzochius 7,naples1 #agdd74 ,the most recent edition is by ,a4 ,mai himself4#hjd #aj4 ,western ,authorities from the ,sixth to the ,eighth ,centuries ,in the ,west the worship of the saints exerted a much stronger influence on the liturgy than in the ,east4 ,the ,roman and kindred rites provided special ,masses for saints' days1 while in the ,east the worship of saints as far as it effected the liturgy continued to be limited to the canonical hours4 ,at first the lections used at the ,psalmody were drawn from the ,holy ,scriptures alone1 but from the sixth century1 passages from the passiones martyrum were admitted4#hje ,in course of time1 these became more numerous1 and in this way the martyrologies obtained an ever increasing importance4 ,as regards the ,mass1 in the earliest ,gallican ,masses published by ,mone1 we find one for the feast of ,st ,germanus1#hjf and several in the ,sacramentarium ,leoninum1 and for many centuries the ,masses for saints' days remained considerably less numerous than the ,masses de tempore4 ,later on1 however1 they became so numerous that they were finally indicated in a special calendar bound up with the sacramentary1 such as is now prefixed to the massal as one of its integral parts4 ,equally important with the sacramentaries in this connection are the service-books1 containing the epistles and gospels1 called lectionaries4 ,we shall examine these first1 and then those of the martyrologies specially bearing upon the subject we are investigating1 and afterwards we shall utilise whatever we find in the sacramentaries in connection with saints' days4 ,the lectionaries of ,luxenil and ,silos show very plainly that in the seventh century the worship of the saints had as yet very slightly affected the liturgy4 ,the saints' days are somewhat more numerous in the ,leoninum and in the ,missale ,gothico-,gallicanum edited by ,mabillon and belonging to the end of the same century4 ,in both the other ,roman sacramentaries the increase of saints' days is noticeable4 ,the ,gelasianum was originally drawn up especially for the city of ,rome1 but the recension in which it has come down to us was obviously compiled at the request of some other church2 at any rate it contains a number of saints who do not belong to the city of ,rome4 ,for instance1 on the #gth ,august we have the ,confessor ,donatus who belongs to ,imola1 on the #aith a martyr called ,magnus who can only be assigned to ,csarea in ,cappadocia1 and on the #bgth a martyr ,rufus belonging to ,capua2 the appearance of the legendary family of martyrs ,marius1 ,martha1 ,audifax1 and ,ambacum or ,habacuc is curious1 and in addition to these1 there is also a number of saints whose names one would search for in vain in the better and older recensions of the ,gregorianum1 e4g4 ,soter1 ,vitalis1 ,felicula1 ,juliana1 ,euphemia1 ,juvenal1 ,nereus and ,achilleus1 ,cyrinus1 ,nabor1 ,nazarius1 and ,vitus4 ,of these many were certainly venerated in ,rome1 yet had hitherto received no recognition in the calendars attached to the service-books4 ,for the ,gregorian ,sacramentary1 the edition most frequently employed is that of ,menard printed in ,migne4 ,according to the introduction1 it is taken from a codex ,s4 ,eligii and a somewhat later codex ,rodradi1 which1 in ,menard's opinion1 was written about #hec1 but even the earlier codex has additions belonging to a later period1 e4g4 ,projectus 7#beth ,january7#hjg and ,leo 7#bhth ,june71 as a comparison with the ,mainz codex of ,st ,alban shows4 ,this codex 7i4e4 of ,st ,eligius7 according to the received opinion1 was written between #hcd and #hdg1 and consists of three different parts1 proceeding indeed from the same hand1 but clearly distinguished from one another4 ,the first part contains the ,gregorianum 7fol4 #a-abi7 to which have been added as an appendix the ,masses of ,st ,alban1 ,,ss4 ,sergius and ,bacchus1 ,all ,saints'1 and ,st ,augustine1 which the transcriber did not find in the original4 ,in the second part 7,collectio ii41 fol4 #afe-ahc7 the expressions contestatio and ad complendum are used which show it to be of ,frankish origin1 and like the first part it contains the ecclesiastical year1 beginning with ,christmas4 ,the third part 7fol4 #ahc-bjd7 contains a few additions consisting of prayers and ,masses for special occasions4 ,it is to be observed that the first part still has the obsolete feast of the #acth ,may1 ,dedicatio ,s4 ,mari ad ,martyrs1 and only the ,natalis ,s4 ,csarii on the #ast ,november1 the ,mass for ,all ,saints' being placed at the end1 and not in its proper place 7fol4 #aca74 ,this recalls the circumstance that ,gregory ,,iv4 7#hbg-hdd7 transferred the feast of the #acth ,may to the #ast ,november4 ,this change was also introduced into the ,frankish empire in #hce4 ,the original document was then certainly written before #hce1 or indeed earlier1 for the litania minor1 introduced into the ,roman rite by ,leo ,,iii4 about #hja1 is not given2 nevertheless the three chief feasts of our ,lady are already inserted in their proper places4 ,in the following period until the fifteenth century only a limited number of new saints' days were added to the ,roman ,missal4 ,a missal written in #acgd--,ordo ,missalis secundum ,consuetudinem ,roman ,curi--belonging to the ,public ,library of ,munich1 shows an increase of only twenty-five ,masses for saints' days over the ,gregorianum after more than five hundred years4 ,fronteau1 chancellor of the ,university of ,paris1 published a lectionary which has important bearings on the study of liturgies2 he took it from a codex written in gold characters belonging to the ,church of ,st ,genevive in ,paris4#hjh ,the editor correctly described it as appertaining to the city of ,rome1 because the ,roman station churches are given1 and the saints mentioned almost all belong to the city of ,rome4 ,the omission of the festival of ,st ,petronilla 7the #cast ,may7 is of importance in fixing the date of this document1 for ,gregory ,,iii4 was the first to add the ,church of the ,cmeterium ,s4 ,petronill to the other station churches4#hji ,petronilla had already been regarded as a saint in the city of ,rome1 but her festival had not made its way into the liturgy because no statio was held in her ,church or in her ,cmeterium4 ,the ,litania ,minor on the three days before the ,ascension1 introduced into the ,roman rite by ,leo ,,iii41 is also not to be found here4 ,the editor1 however1 deduces that the ,lectionary of ,st ,genevive is later than ,gregory ,,ii4 from the fact that the ,thursdays in ,lent are provided with an officium of their own1 an addition introduced first by this pope4#haj ,accordingly this lectionary was composed under ,gregory ,,ii41 between #gad and #gca1 and it is of great importance for the liturgical student4 ,its manner of naming the ,sundays after ,pentecost deserves especially to be noticed1 the feasts of our ,lady of the #aeth ,august and the #hth ,september do not fall on these days1 but on the #adth ,august and the #ith ,september1 and the beheading of ,st ,john the ,baptist on the #cjth ,august4 ,the only ,greek saint mentioned is ,mennas and the only non-,italian1 ,st ,cyprian4 ,the ,cathedra ,petri1 ,exaltatio ,crucis 7#crd ,may71 and ,joannes ante ,portam ,lat4 7#fth ,may71 are not yet known1 and on the #bhth ,june1 where ,leo ,,ii4 ,papa et ,confessor now stands1 we have a ,translatio corporis ,s4 ,leonis4 ,fronteau points out that this cannot refer to ,leo ,,ii4#haa #aa4 ,the ,martyrologies of ,bede1 ,florus1 ,wandelbert1 and ngus#hab ,before the ninth century1 the ,frankish ,church had produced no martyrology of its own1 apart from the so-called ,hieronymianum1 but on the other hand the young ,anglo-,saxon ,church put out a work of this kind in the eighth century1 its author being the learned historian of the ,anglo-,saxon ,church1 the ,venerable ,bede4 ,whether he undertook the work spontaneously or at the desire of his superiors1 whether it was intended merely for his own monastery1 or for a wider circle are questions which cannot be answered1 for there is no introduction to the work to inform us on these points4 ,the work was used in the ,frankish empire as is proved by the ,,mss4 of it found there as well as by the later additions of ,florus4 ,bede composed his ,martyrologium in #gca1 as he informs us at the conclusion of his history4#hac ,it was his intention to give in addition to the days of the saints' deaths1 the nature of their deaths1 and the names of the judges by whom they were condemned1 for by this means the date of their deaths could be determined with certainty4 ,the basis of his work was the existing ,roman ,calendar while he exceeded its limits in many directions4 ,in the first place1 he added to it the saints of ,england such as were then venerated2 these were few in number1 ,alban1 ,cuthbert1 ,augustine1 ,mellitus1 ,etheltrud1 ,victor and ,paulinus 7#ajth ,october71 ,brigid1 etc4 ,then a comparatively large number of names of ,frankish saints were also introduced1 e4g4 ,maximin of ,treves 7#cast ,may71 ,clodoald 7,st ,cloud71 ,remigius1 ,denys1 ,lambert 7 #agth ,september #gji71 the ,theban legion1 and a few others4 ,bede rises still further above the standpoint of national churches and particularism by admitting some names from the ,old ,testament1 e4g4 ,ezechiel 7#ajth ,april71 ,jeremias 7#ast ,may71 ,eliseus 7#adth ,june71 ,isaias 7#fth ,july71 ,samuel 7#bjth ,august71 etc42 the dates on which they are commemorated being taken for the most part from ,greek menologies4 ,bede collected material for his ,martyrologium with great diligence1 and enriched his subject matter with notes from his own reading1 as is shown for instance by his reference to ,st ,cyprian's treatise ,de ,lapsis in connection with the martyrs ,castus and milius 7#bbnd ,may7 who are named in it2 other sources upon which he also drew were the ,gesta ,pontificum1 the writings of ,eusebius1 ,st ,gregory's ,dialogues1 and especially a number of ,passiones ,martyrum4 ,bede's work shows both diligence and originality1 and an intelligent employment of the materials which came to hand4 ,yet1 in spite of his diligence1 he found material to fill up only a hundred and eighty days1 and so the half of the year remains vacant2 still his compilation is fuller than the ,frankish calendars of the eighth century1 and the notes attached to the names of each saint are remarkable for brevity and precision4 ,although the value of ,bede's work is incontestable it was soon found insufficient2 it was diligently copied1 and used1 but additions of all sorts were made to it as is proved by the large number of variations in the existing ,,mss4 ,perhaps it met with more acceptance abroad than at home1 for the thirteenth canon of the second council of ,cloveshove which met in #gdg1 only twelve years after ,bede's death1 enjoined the use of the ,roman martyrology1 without even mentioning ,bede4 ,as regards its publication1 the martyrology of ,bede was printed for the first time in ,cologne in #afaf1 but as in the text thus published1 all the days of the year are provided with the names of saints1 it is impossible that it represents the original text of ,bede1 for all old writers agree in stating that in it many days were left vacant4 ,the ,bollandist ,henschen found first of all a fragment of the genuine ,bede among the ,,mss4 of ,queen ,christina of ,sweden1 and then1 later on1 the complete text at ,dijon4#had ,bede's martyrology was newly worked over and considerably enlarged by a certain ,florus2 according to ,wandelbert of ,prm1#hae this was the subdeacon ,florus of ,lyons1 who1 later on1 as deacon1 wrote against ,scotus ,erigena in #heb1 and died in #hfj2 he was a contemporary of ,wandelbert's4 ,against this must be set down the authority of ,trithemius1 who considers that this ,florus was a ,monk of the monastery of ,st ,trudo in the diocese of ,lige about #gfj4 ,although ,trithemius gives no authority for this statement1 still writers on the history of literature1 especially ,fabricius1 are in complete agreement with him4 ,still which ever of the two is correct1 one is inclined to ask how it came to pass that so striking an enlargement of the work--each day of the year being provided with the name of a saint--could have appeared so soon after ,bede and before the appearance of the great martyrology of ,ado4 ,wandelbert of ,prm turned ,bede's martyrology into verse in the twenty-fifth year of the ,emperor ,lothaire ,i4 7#hdh72 his version is of no importance for the history and development of this department of liturgical studies1 yet it may be consulted for questions connected with local history4#haf ,the martyrology of ngus the ,culdee1 written in the ancient ,irish 7,celtic7 language certainly belongs to the same period4 ,nothing further is known of the author except that he was a monk in the ,monastery of ,conenagh in the ninth century4 ,the martyrology is written in rhymed verse1 extends over the entire year1 and contains for the most part the names of ,irish saints4#hag ,certainly later is the similar work of ,gorman1 ,abbot of ,louth in ,leinster4 ,it was written in unrhymed verse between #aaff and #aagd4hah #ab4 ,the ,martyrologies of ,ado1 ,usuardus1 ,rabanus ,maurus1 and ,notker ,balbulus ,the most important document in this department of literature1 and one which bears directly upon scientific investigations1 is the martyrology of ,ado1 ,bishop of ,vienne4 ,ado was born in northern ,france about #hjj1 and entered at an early age the ,monastery of ,ferrires in the diocese of ,sens1 from whence he was sent to the ,monastery of ,prm where he lived for many years under ,abbot ,markward 7#hbi-hec74 ,in consequence of some misunderstandings he left ,prm and went to ,rome1 where he spent five years and then went to ,ravenna4 ,he returned to ,france later and lived for some time as a simple monk in a monastery in the neighbourhood of ,lyons4 ,after the death of ,bishop ,agilmar of ,vienne 7 #gth ,july #hfj7 he succeeded to the see and died on the #afth ,december #hgc4 ,he compiled the martyrology which bears his name in #heh before he became bishop1#hai the basis of his work being a very ancient martyrology with which he had become acquainted in ,ravenna4 ,if his information can be trusted1 a bishop of ,ravenna1 whose name he does not give1 received this ancient document from a bishop of ,rome who is also nameless4 ,the rest of the material he collected himself1 and in particular he made notes of any information concerning martyrs which had come in his way4 ,many of the sources at his disposal have since been lost1 thus rendering his martyrology all the more important for us4 ,it consists of three parts3 #a4 ,a calendar containing the names of one or more saints for each day accompanied by notices naturally brief2 in the printed edition it bears incorrectly the title1 ,vetus ,martyrologium ,romanum1 given to it by its first editors1 ,jacob ,mosander and ,heribert ,rosweyde2#hbj #b4 ,a ,libellus de ,festivitatibus ,,ss4 ,apostolorum2#hba #c4 ,the martyrology itself1#hbb consisting of extracts from the acts of the martyrs and other writings4 ,his preface contains matter which deserves attention4#hbc ,he had often been urged1 he says1 by holy men1 by his superiors1 and by ,bishop ,remigius of ,lyons to complete the martyrology2 since the martyrology of ,bede1 which ,florus had enlarged1 still leaves many days without saints1 he had undertaken to fill up these gaps1 and for this purpose he had made use of the ,,mss4 describing the sufferings of the martyrs1 from which he had made quotations for the benefit of the weaker brethren2 the ancient martyrology which came originally from ,rome1 served him as a foundation upon which to build4 ,the frank avowal of his intention to fill in the spaces left vacant by his predecessors1 might create a prejudice against the trustworthiness and excellence of his work1 but a closer inspection will dispel this suspicion1 and this would be still more the case had we the original form of the work before us2 in the existing editions there are additions of a later date1 such as the name ,rictiovarus4 ,from the entries on the #bjth ,april and the #agth ,november it is plain that the ,cologne ,,ms4 of this martyrology edited by ,rosweyde comes from ,stablo1 and it may have been that at ,stablo the names of some ,frankish saints were inserted into it4 ,ado went much further than ,bede in admitting names from the ,old ,testament4 ,roseweyde's conjecture that this calendar1 the so-called 8,little ,ado10 is the ,roman martyrology mentioned by ,gregory ,i4 in his letter to ,eulogius1 is devoid of proof and obviously mistaken1 for in that document there were no ,old ,testament names4 ,this 8,little ,ado0 is not a martyrology at all1 but a calendar1 and displays none of the peculiarities which characterise the calendars of the city of ,rome of that date2 neither is it an independent work1 but only an abstract made by ,ado from his own larger work1 and a summary of its contents4 ,the preface prefixed to the two other parts is chiefly concerned with the martyrology1 and not with this abstract1 and it is only the circumstance that this abstract is found in ,,mss41 with some later additions and altogether separate from the larger work1 which led the first editor to regard it as a treatise by itself2 it is merely the abstract used at ,stablo and ,malmedy1 and not an original ,roman work1 though it is plain from ,ado's preface that the existing ,roman calendar was employed in its composition4#hbd ,two or three decades later1 ,usuardus composed his martyrology after ,ado's example1 which he dedicated to ,charles the ,bald in #hge4 ,usuardus was a monk of ,st ,germain des ,prs1 then outside the gates of ,paris1 but now surrounded by the city2 his work is by no means so full as ,ado's1 but is more polished in style1 and more uniform in its treatment of the different entries1 and on this account is more suited for use in choir4 ,it was accordingly used throughout the entire ,west1 and in all ,benedictine monasteries1#hbe and even in ,rome itself with the exception of the ,vatican basilica4 ,at the end of the fifteenth century it was so to speak1 the universal martyrology of the ,western ,church1 and indeed no other was known4#hbf ,the value of these works depends naturally upon the sources employed by the redactor1 and also upon his personal qualities1 as1 for instance1 whether he revelled in the miraculous or was inclined to be critical4 ,two martyrologies by ,german authors must now be dealt with--those of ,rabanus ,maurus and ,notker ,balbulus4 ,the former when ,archbishop of ,mainz completed a martyrology which he had compiled from secondary sources2 it is dedicated to ,abbot ,radleich of ,seligenstadt1 who died in #hec-ed1 and whose epitaph was composed by ,rabanus1#hbg but the composition of the martyrology must be dated a few years earlier1 about #hej1 though the exact date cannot be discovered4 ,as sources1 he drew upon the ,acts of the martyrs which he found ready to hand1 and also the ,hieronymianum1 ,bede1 and ,florus2 the treatment of the material is very unequal1 sometimes a long account being given1 sometimes nothing more than the name2 legends and historical errors are frequent4 ,the same is true of the martyrology of ,notker ,balbulus who was a monk at ,st ,gall from #hdj to #iab1 and composed his work under ,pope ,formosus 7#hia-hif74 ,he knew and used the ,hieronymianum1 as1 for example1 for the #ith ,august1 ,v4 ,id4 ,aug4 ,first class sources were beyond his reach1 a loss of which he was himself conscious4#hbh ,all these martyrologies of which we have spoken1 were private compilations without anything of an official character about them4 ,the existence of so many following upon the ,hieronymianum shows that it did not satisfy liturgical requirements and was little used4 ,on this account1 martyrologies were drawn up at a later date containing full descriptions of the lives and sufferings of the saints for each day of the year1 which would serve as edifying and entertaining reading for religious1 priests and other pious persons4 ,however even the best of them were no longer practicable in the sixteenth century1 and ,gregory ,,xiii4 conceived the purpose of putting out one better adapted for use in divine service4 ,a further step was taken in #aehj when he commissioned the learned ,cardinal ,sirleto to compare the martyrology used in ,rome with the oldest and best ,,mss4 and to correct the errors which had crept into it in course of time4#hbi ,sirleto associated ten other learned men with himself among whom were ,csar ,baronius and ,aloysius ,lilius1 the astronomer4 ,baronius was the soul of the undertaking1 and1 after three years' labour1 the ,martyrologium ,romanum ,gregorii ,,xiii4 was completed1 and a papal brief of the #adth ,january #aehd1 prescribed the exclusive use of this work in choir at the canonical hours4 ,baronius based his labours on ,usuardus1 correcting and enlarging his martyrology by means of the materials then forthcoming2 could he have used the materials discovered later1 or those which we now possess1 his work would naturally have been much better2 many1 too1 of the earlier mistakes remain uncorrected4 ,the editors were far from claiming freedom from errors for their work1 and made improvements in later editions1 beginning with that of #aehf4 ,it is not necessary to regard all the individuals named in the ,roman martyrology as saints in the liturgical sense of the word1 and their admission there1 according to the expression of ,benedict ,,xiv4 is in no wise equal to canonisation4#hcj ,since the time of ,baronius1 the official martyrology has indeed remained untouched1 but science has not been inactive during this long period2 much has been explained and corrected1 and1 on the whole1 it has come to be recognised as a principle which must be followed in investigating the histories of the saints of ancient times1 that recourse is to be had to the earliest existing sources of information1 and also1 where the evidence is contradictory1 local official sources1 where they exist1 are to have the preference4 #ac4 ,important ,calendars from the ,eighth to the ,eleventh ,centuries ,while the martyrologies were for the most part the outcome of individual effort1 the calendars1 on the other hand1 are entirely official in their origin4 ,in times when annual calendars1 like our present ordos1 had not yet appeared1 their place was taken by the official calendar1 and every one had to make out his ordo for himself with its assistance4 ,from many points of view they are more important for our purpose than the martyrologies4 ,as complete missals took the place of the sacramentaries they were usually provided with a table1 like an index1 which gave a list of the saints' days contained in the missal2 these so-called calendars have from then until now formed an integral part of written and printed missals1 and even appear by themselves like abbreviated martyrologies4 ,a remarkably large number of calendars of this kind have come down to us from the ,middle ,ages1 and1 since they are important for the history of local churches1 they have recently been published1 as1 for example1 by ,martne-,durand1 ,misset and ,weale1 ,grotefend1 ,ulysse ,chevalier1 ,lechler1 etc4#hca ,for our purpose1 the following deserve to be noticed3 #a4 ,a ,roman calendar of the seventh century1 discovered by ,prof4 de ,ram1 and printed in ,binterim1 ,denkw4 vii4 #ef-fg4 ,it begins with ,christmas1 ,march is called mensis primus1 the station churches of ,rome are given in ,lent1 on the #acth ,may there is the ,dedicatio ,mari ad ,martyres1 ,all ,saints does not appear4 ,the only litany is the so-called litania major2 the ,annunciation and the ,cathedra ,petri are omitted1 in ,march a pascha annotina is inserted without date1 ,st ,athanasius is passed over on the #bjth ,january2 there are only faint traces of ,advent4 ,this calendar is very ancient and formed part of the codex of the gospels written under ,louis the ,pious2 in the time of ,lothaire ,i41 it belonged to the ,monastery of ,mnsterbilsen in the diocese of ,lige4 #b4 ,a calendar belonging to ,bologna4 ,it is found in a codex of the ,monastery of ,leno1 was discovered by ,giovanni ,mercati in the ,ambrosiana1 and published in the ,rvue ,bndictine1 #aijb 7#cec-cee74 ,it has the ,ordinatio ,episcopatus ,jacobi ,apost4 on the #bgth ,december1 and1 on the #agth ,may a natalis ,s4 ,marci ,evang41 found nowhere else4 #c4 ,the so-called calendar of ,charlemagne forms1 along with an ,easter table1 the beginning of an ,evangeliarum written in #gha by command of the emperor and his consort by a scribe called ,godescale4#hcb ,it is only deserving of notice from the number of names of ,frankish saints inserted into a calendar originally ,roman1 e4g4 ,bishop ,maximin of ,treves 7#cast ,may71 ,boniface 7#eth ,june71 ,medard 7#hth ,june71 ,martialis 7#cjth ,june7 ,kilian 7#ast ,august71 ,mauritius 7#bbnd ,september71 ,remigius 7#ast ,october71 etc4 ,the ,apostle ,thomas is placed1 strange to say1 on the #crd ,july1 and ,st ,petronilla on the #cast ,may4 #d4 ,a calendar is incorporated in a treatise ,de ,computo1 by an unknown author1 written in #haj 7published by ,muratori1 ,analecta1 iii4 #ajh1 and also in ,migne1 ,patr4 ,lat41 cxxix4 #abgd74 ,it seems to come from the diocese of ,sens on account of ,s4 ,columb ,virg4 on the #cast ,december2 ,all ,saints is omitted4 ,this calendar is ,roman with ,frankish additions2 for the date see chap4 #aec1 ,migne1 cxxix41 #acfd4 #e4 ,the last four months of the year are unfortunately missing from the calendar of ,alt-,corbie 7,corbeiense7 given by ,martne-,durand1 ,thes4 ,nov4 ,anced41 iii41 #aeia1 ,paris1 #agag4 ,the same is the case with a very old calendar of ,tours4 #f4 ,codex #hc4 of the cathedral library in ,cologne contains an ancient calendar1 fol4 #gb ,b-#gf4 ,this codex contains a large collection of annalistical writings and computation tables and was written under ,archbishop ,hildebold4 ,the second treatise in the volume is ,isidore's chronicle which concludes with the words3 8,seven hundred and eighty-nine years have passed since ,christ's ,nativity02 further on1 fol4 #gf ,b1 was inserted after the death of ,charlemagne1 and also of ,hildebold 7#hah74 ,thus the codex was written between #gih and #hah1 and belonged to the old cathedral of ,cologne which was dedicated to ,st ,peter4 ,the calendar1 however1 does not belong to ,cologne for the local saints are absent1 but there is a number of names of ,frankish saints1 pointing to the north of ,france as the locality where it was drawn up2 no explanation of the legend of ,st ,ursula can be learnt from it4 ,for a calendar of its early date1 it is remarkably full of saints1 while the ,cologne ,calendar1 shortly to be referred1 to has many vacant days4 ,the codex has been described by ,jaff and ,wattenbach1 ,ecclesi ,metrop4 ,colon4 codices manuscripti1 ,berlin1 #ahgd1 #bi et seqq4 #g4 ,the ,gellonense comes from the ,monastery of ,st ,guillaume du ,dsert in the diocese of ,lodve1 and belongs to the beginning of the ninth century1 and has been edited by ,d',achery1 ,spicilegium1 ii4 #be et seqq4 ,it begins with ,christmas and is preceded by a ,breviarum ,apostolorum in thirteen sections containing information concerning the apostles4 #h4 ,a ,kalendarium ,gothicum 7ed4 ,lorenzana7 of the seventh century 7,migne1 lxxxvi4 #ch et seqq474 ,besides this1 there is the ,mozarabic ,sanctorale 7ib4 #ajca et seqq47 and a fragment of a ,kalendarium ,gothico-,hispanum 7,migne1 lxxxv4 #ajej et seqq474 ,of later date1 but still always useful for historical investigation are3-- #i4 ,two ,anglo-,saxon calendars of the tenth century belonging apparently to the diocese of ,winchester 7,migne1 lxxii4 #fai et seqq474 #aj4 ,two from ,corbie2 in ,martne and ,durand 7,thes4 ,nov4 ,anecd41 iii4 #aega-aeid74 #aa4 ,a calendar of ,floriac and a martyrology of ,auxerre 7,migne1 cxxxviii4 #aahf-abeh74 #ab4 ,a calendar of ,mantua and two of ,vallombrosa 7,ib4 #abeh et seqq474 #ac4 ,a calendar of ,besanon of the eleventh century1 which goes by the name of ,s4 ,protadii 7,migne1 lxxx4 #daa71 and an old ,french calendar called after the name of its first owner ,chauvellin 7,migne1 lxxii4 #fjg74 ,for convenience we separate the most ancient calendars of ,german origin from the others1 and consider them by themselves4 #a4 ,the oldest calendar of ,mainz belongs to the first half of the ninth century1 and was published from a codex in the ,vatican by ,jostes in the ,zeitschrift fr deutsches ,altertum 7,schrder and ,rthe7 for #ahif1 #adh-aeh4 ,all ,saints is absent1 and the resurrection of ,christ is entered on the #beth ,march4 #b4 ,a ,kalendarium ,verdinense1 from the ,monastery of ,werden on the ,ruhr1 published by ,bandini 7,catal4 ,bibl4 ,lauretian ,suppl41 ,migne1 cxxxviii4 #abjc et seqq474 ,it contained ,all ,saints1 and the ,dedicatio ,s4 ,mari s4 ,turris ,vincentii on the #acth ,may as well4 ,among the special saints of ,cologne are given the two ,ewalds1 ,kunibert1 ,gereon1 the ,moors1 and the eleven thousand virgins1 but without ,ursula1 and designated as simply virgins and not martyrs2 it also contains the names of the two first bishops of ,halberstadt1 ,thiatgrim 7 #hdj7 and ,hildegrim 7 #bast ,december #hhh71 which indicates the date of its composition1 and it has the name of the first abbot of ,werden1 ,hetharicus1 and the ,dedicatio ,eccl4 ,majoris4 ,unfortunately the months from ,april to ,july are missing4 #c4 ,the sacramentary in the cathedral library of ,cologne 7codex #hh1 fol4 #c-i7 contains a complete calendar for this cathedral4 ,it is essentially the ,roman ,calendar of the ninth century1 with the addition of the local saints of ,cologne1 the two ,ewalds1 ,kunibert1 ,brictius1 ,quintinus1 ,severin1 ,gereon and his #cah companions1 the #cfj ,moors1 and the #aa1jjj virgins without ,ursula1 and designated simply as virgins4 ,other names deserving notice are3 ,briga 7,brigida7 #ast ,february1 ,arealis 787 #bhth ,april1 ,marcus episcopus1 ,boniface the martyr1 ,medard1 ,lambert1 and ,mauricius with #ffff companions4 ,the calendar belongs to the second half of the ninth century1 and is proved to have belonged to the cathedral of ,cologne begun by ,hildebold and consecrated by ,willibert in #hgc1 by the fact that it gives the day of the consecration of the cathedral correctly 7#bcrd ,september71 and is described as belonging to the ,church of ,st ,peter1 to whom the former cathedral was dedicated4 ,the sacramentary1 but not the calendar1 has been printed by ,j4 ,pamelius in his 8,liturgicon ,ecclesi ,latin10 tom4 ii4 7,col4 ,agr4 #aega71 but unfortunately with so many arbitrary alterations that it is quite useless as an edition of the text4 #d4 ,in the library at ,dsseldorf there is a sacramentary1 7codex ,d4 ,i47 written in the lifetime of ,bishop ,altfrid of ,hildesheim 7 #hgd71 which contains 7fol4 #bag-bbb7 a calendar showing northern ,french influence4 ,only the #aa1jjj virgins are given of the local saints of ,cologne1 and here again ,ursula is not named1 and the virgins are not called martyrs4 ,the book belonged to the ,convent of ,essen on the ,ruhr founded by ,altfrid4 ,this ,,ms4 gives in fol4 #fd ,a the order of the festivals observed within the jurisdiction of the monastery during the ninth century3 8,istas prcipuas solemnitates in anno totus populus sabbatizare debet3 ,in die ,nat4 ,domini dies ,,iv41 in octabas ,domini1 in ,teophania1 in ,purificatione ,mari1 in ,pascha ,domini dies ,,iv41 in ,ascensione ,domini1 in ,pentecoste dies ,,iv41 in ,nat4 ,s4 ,johannis1 in ,nat4 ,sanctorum ,apostolorum ,petri et ,pauli1 in ,assumptione ,s4 ,mari1 in ,nat4 ,s4 ,remedii ,remigii1 in ,missa ,michahelis1 in ,solemnitate ,omnium ,sanctorum1 in ,nat4 ,s4 ,martini1 in ,nat4 ,s4 ,andre40 ,binterim published a ,cologne calendar1 apparently of the ninth century1 under the title ,kalendarium ,ecclesi ,germ4 ,coloniensis ,sculi ,noni 7,cologne1 #ahbd71 and ,harless attributes it to the second half of the same century 7,archiv4 f4 die ,gesch4 des ,niederrheins1 vi4 #fg74 ,it is1 however1 much later1 for it gives all the feasts of the apostles1 and provides them with vigils1 and all the days of the year are filled in with the names of saints4 ,for these reasons ,i should date the calendar as belonging to the eleventh century at the earliest4 #e4 ,the ,kalendarium ,germanicum ,pervetustum ,sc4 ,x41 printed by ,m4 ,fr4 ,beck 7,aug4 ,vind41 #afhg74 ,gerbert 7,mon4 ,lit4 ,alem4 i4 #dee ,a4 ,i47 correctly regards it as coming from ,alsace and probably from ,strassburg1 because it contains the saints venerated in that city1 ,arbogast 7#bjth ,july71 ,florentius1 ,ottilia and ,aurelia4 ,the basis of this document is again the ,roman ,calendar1 still many ,frankish saints have been added1 but ,gereon alone of the saints of ,cologne4 ,the latest date given in it is the ,dormitio ,s4 ,uodalrici 7#dth ,july74 ,it has only one name from the ,old ,testament1 that of the prophet ,ezechiel4 #f4 ,a calendar of ,freising1 drawn up under ,bishop ,abraham1 between #hic and #iic4 ,the #beth ,march is marked as ,conceptio ,domini4 ,there is only one feast of ,st ,peter's ,chair4 ,the calendar has been printed by ,lechler1 8,mittelalterliche ,kirchenfeste und ,kalendarien in ,bayern10 ,freiburg1 #ahia4 #g4 ,the so-called ,martyrologium ,stabulense1 the calendar of the ,monastery of ,stablo4 ,the date of the original ,,ms4 can be deduced from the fact that on the vii4 ,idus ,junii the coronation of ,king ,henry ,,ii41 which was performed by ,archbishop ,willigis at ,mainz on the #gth ,june #ajjb1 is entered by the first hand1 while the ordination of ,archbishop ,tagino of ,magdeburg in the #bnd ,february #ajjd1 has been entered by a second hand4 ,archbishop ,tagino's death is not entered4 ,the calendar has only ,gereon with #cai companions of the local saints of ,cologne4 ,st ,ulrich of ,augsburg1 although he died in #iig1 is entered by the second hand4 ,the calendar has been published by ,martne1 ,ampl4 ,coll41 and by ,zaccaria1 ,antiq4 ,med4 vi 7see ,migne1 cxxxviii4 #aaid74 #h4 ,hontheim has published the five most ancient calendars of ,treves in the ,prodromus ,histori ,trevirensis1 i4 #cgh-dje4 ,according to him1 only the first belongs to the tenth century1 all the others being later4 ,for a calendar of the tenth century1 it is very full of names1 many of them being from the old ,testament--,ezechial1 ,daniel1 etc42 it mentions neither the legend of the ,innumerable ,company of ,martyrs at ,treves on the #dth and #eth ,october1 nor ,palmatius1 ,thyrsus1 etc42 neither does it contain ,all ,souls1 ,st ,catherine1 or ,st ,peter's ,chair1 but it has ,gereon and his #cah companions4 ,it is only in the fourth and fifth calendars which belong to the twelfth and thirteenth centuries that ,thyrsus1 ,palmatius1 etc41 appear4 ,when one considers the details presented by calendars1 one is bound to acknowledge that the ,roman ,depositio ,martyrum stands at the head of this long line of liturgical documents1 and was the model after which they were composed4 ,like them1 the ,depositio ,martyrum was drawn up according to months1 and commenced with ,christmas4 ,like them1 it contained the official list of the martyrs who received ecclesiastical veneration in the local church of ,rome in the fourth century4 ,were it not so1 it would not have deserved to be incorporated in the ,philocalian collection1 the ,hemerologium ,valentini1 since this comprised only official documents2 had it not been official it would not have been worth transcribing4 ,,conclusion ,all estates of men in the ,church have had their share in the formation of the ecclesiastical year1 for the growth of the ,church's festivals has continued without interruption from the beginning until now1 and has extended over all the countries of ,christendom4 ,having wended our way through the centuries and arrived at the conclusion of our work1 it is a pleasure to render our tribute of thanks and praise to the men who have in the past made this sphere of study their own4 ,the few writers of the ,middle ,ages who treated the ,church's year and the festivals of the saints in a comprehensive manner were entirely occupied with contributing to the correct performance of ecclesiastical ceremonies1 and with explaining why each ceremony must be done in one way and not in another4 ,they not infrequently brought allegorical and symbolical considerations to bear on the question4 ,in more modern times1 ,cornelius ,schulting1 a native of ,steenwijk in ,north ,holland1 and afterwards professor of theology at ,cologne and canon of ,st ,andrew's 7 #afjd7 undertook a full exposition of the matter2 his object was mainly practical1 and his work can only be regarded as a first attempt4 ,the keen controversialist1 ,jacobus ,gretser ,s4,j4 7 #afbe71 is more occupied with his polemic against the ,calvinists than with lucid demonstration4 ,more in harmony with modern requirements1 is the ,french oratorian ,louis ,thomassin1 a native of ,aix in ,provence1 and a partisan of ,port ,royal1 who died in #afie2 he wrote a small compendium which may be used with profit at the present day4 ,the study of the ecclesiastical year was considerably advanced by the labours of ,adrien ,baillet1 born in #afdi1 in the diocese of ,beauvais 7 #agjf71 parish priest of a small country living at ,baumont and librarian to ,m4 de ,lamoignon2 he was entirely devoted to the pursuit of knowledge1 and scarcely ever allowed himself any relaxation4 ,he composed a great work worthy of ranking alongside the labours of ,tillemont1 to whom he is closely related in spirit4 ,the course of his historical treatment of the subject is considerably obscured by the superabundance of biographical matter4 ,two valuable monographs were published by ,prosper ,lambertini 7,pope ,benedict ,,xiv47 when bishop of ,bologna1 which treat in a masterly manner of the feasts of our ,lord and of our ,lady respectively4 ,finally1 the learned priest of ,bilk1 near ,dsseldorf1 ,fr4 ,ant4 ,binterim 7 #ahee7 dealt with this subject in one volume of his ,denkwrdigkeiten4 ,he treats in the first place of the observance of ,sunday1 then of the ,sundays of the ,church's year in general1 and finally of the movable and immovable feasts4 ,of these he naturally deals only with the most important1 following the order of the calendar1 by which arrangement ,christmas comes last4 ,the author of this book commenced his researches by a comparative study of the martyrologies1 calendars1 annals1 and works dealing with the computation of time1 and then set to work upon the historical and liturgical material which he had before him from the point of vantage thus obtained4 ,the fortunate circumstance that the most of the works required for this branch of study are contained in ,migne's collection1 renders the labour of comparison possible1 and frequently brings remarkable parallels to light4 ,,appendix ,i 7p4 #af7 ,according to the existing ,roman ,calendar1 feasts are classed as follows3-- ,,duplicia ,,prim ,,classis4 ,nativitas ,domini1 ,epiphania1 ,annunciatio1 ,pascha cum tribus antecedentibus et duobus sequentibus diebus1 ,ascensio ,domini1 ,pentecoste cum duobus sequentibus diebus1 festum ,corporis ,christi1 festum ,,ss4 ,cordis ,jesu1 festum ,s4 ,joseph sponsi ,b4,m4,v41 ,nativitas ,joannis ,bapt41 festum ,,ss4 ,app4 ,petri et ,pauli1 ,assumptio ,b4,m4,v41 festum ,immaculat ,conceptionis ,b4,m4,v41 festum ,omnium ,sanctorum1 ,dedicatio propri ecclesi1 ,patronus vel titulus ecclesi4 ,,duplicia ,,secund ,,classis4 ,circumcisio ,domini1 festum ,,ss4 ,nominis ,jesu1 festum ,,ss4 ,trinitatis1 festum ,pretiosissimi ,sanguinis ,d4 ,n4 ,j4 ,chr41 ,inventio ,crucis1 ,purificatio1 ,visitatio1 ,nativitas ,b4,m4,v41 ,sollemnitas ,s4 ,rosarii1 ,dedicatio ,michlis ,arch41 festum ,patrocinii ,s4 ,joseph sponsi ,b4,m4,v41 ,natales ,apostolorum et festa ,evangelistarum1 festum ,s4 ,stephani1 ,protomartyris1 ,,ss4 ,innocentium1 ,s4 ,laurentii1 ,s4 ,ann matris ,b4,m4,v41 ,s4 ,joachim patris ,b4,m4,v4 ,,duplicia ,,majora4 ,transfiguratio ,domini1 ,exaltatio ,s4 ,crucis1 festa ,,vii4 dolorum ,b4,m4,v41 ,commemoratio ,b4,m4,v4 de monte ,carmelo1 festa ,ad ,nives1 ,s4 ,nominis1 de ,mercede1 et ,prsentatio1 ,b4,m4,v41 ,apparitio ,s4 ,michlis ,arch41 festum ,,ss4 ,angelorum ,custodum1 ,decollatio ,s4 ,joannis ,bapt41 ,cathedra ,petri utraque1 ,s4 ,petri ad vincula1 ,conversio ,s4 ,pauli ,ap41 ,commemoratio ,s4 ,pauli ,ap41 festum ,s4 ,joannis ante ,portam ,latinam1 ,s4 ,barnab ,ap41 ,s4 ,benedicti ,abb41 ,s4 ,dominici ,conf41 ,s4 ,francisci ,assis4 ,conf41 festum ,patronorum non principalium4 ,,ii 7p4 #bd7 7,a7 ,a marked increase appears in the statute of ,lanfranc1 ,archbishop of ,canterbury 7 #ajhi74 ,he divides the festivals into three classes4 ,in the first class he reckons five1 the three chief festivals of the ,christian year1 the ,assumption1 and the feast of the local patron2 in the second1 ,epiphany1 ,candlemas1 ,st ,gregory1 the ,annunciation1 ,low ,sunday1 ,st ,alphege1 the ,ascension1 ,st ,augustine of ,canterbury1 the ,octave of ,pentecost1 the ,nativity of ,st ,john the ,baptist1 ,,ss4 ,peter and ,paul1 the ,translation of the ,relics of ,st ,benedict1 the ,nativity of our ,lady1 ,st ,michael1 ,all ,saints1 ,st ,andrew1 and the ,dedication of the ,church2 the festivals belonging to the third class were ,st ,vincent1 the ,conversion of ,st ,paul1 ,,ss4 ,philip and ,james1 the ,exaltation of the ,cross 7#crd ,may71 ,st ,james 7#bith ,july71 ,st ,peter's ,chains1 ,st ,lawrence1 the ,octave of the ,assumption1 ,st ,bartholomew1 ,st ,augustine of ,hippo1 the ,beheading of ,st ,john the ,baptist1 the ,invention of the ,cross1 ,st ,matthew1 ,,ss4 ,simon and ,jude1 ,st ,martin1 and ,st ,thomas4 ,lanfranc issued this decree as archbishop1 still it was only to hold good for the ,benedictine monasteries and the ,cathedral4#hcc 7p4 #be7 7,b7 ,the festivals of obligation for the archdiocese of ,cologne were regulated according to the months by the provincial synod of #acjh4 ,january3 the ,circumcision1 ,epiphany1 ,st ,agnes1 the ,conversion of ,st ,paul4 ,february3 ,candlemas1 ,st ,peter's ,chair1 ,st ,matthias4 ,march3 the ,annunciation4 ,april3 ,easter and ,st ,george4 ,may3 ,,ss4 ,philip and ,james1 the ,invention of the ,cross4 ,june3 the ,nativity of ,st ,john the ,baptist1 ,,ss4 ,peter and ,paul4 ,july3 ,st ,mary ,magdalen1 ,st ,james1 ,st ,pantaleon4 ,august3 ,st ,peter's ,chains1 ,st ,lawrence1 the ,assumption1 ,st ,bartholomew1 the ,beheading of ,st ,john the ,baptist4 ,september3 the ,nativity of our ,lady1 the ,exaltation of the ,cross1 ,st ,matthew1 ,st ,michael4 ,october3 ,st ,gereon1 the ,eleven ,thousand ,virgins1 ,st ,severin1 ,,ss4 ,simon and ,jude4 ,november3 ,all ,saints1 ,st ,martin1 ,st ,cunibert1 ,st ,cecilia1 ,st ,catherine1 ,st ,andrew4 ,december3 ,st ,nicholas1 ,st ,thomas1 ,christmas1 ,st ,stephen1 ,st ,john the ,evangelist1 the ,holy ,innocents4 ,in all1 forty-two days4#hcd ,the feasts of ,easter and ,pentecost extended over three days2 the ,ascension is omitted4 ,in the city of ,cologne were celebrated in addition3 the ,arrival of the relics of the ,three ,holy ,kings on the #bcrd ,july1 the ,dedication of the ,cathedral1 ,,ss4 ,cosmas and ,damian1 the ,dedication and ,patronal feast of each parish church1 and1 finally1 the feast of ,corpus ,christi was enjoined in addition4 ,the ,synod of #aedi under ,adolf ,,iii4 gives the following list3 ,all ,sundays1 ,easter1 ,pentecost1 ,christmas--two days each1 the third day in choro only--,circumcision1 ,epiphany1 ,ascension1 the ,holy ,trinity1 ,corpus ,christi1 these being feasts of our ,lord4 ,the feasts of our ,lady are3 the ,purification1 the ,annunciation1 the ,visitation1 the ,assumption1 the ,nativity1 the ,presentation1 and the ,conception4 ,saints' days are as follows3 all the ,apostles1 ,st ,john the ,baptist1 ,st ,mary ,magdalen1 ,st ,lawrence1 ,st ,michael1 ,all ,saints1 ,st ,martin1 and the ,dedication of the ,church2 there are also six other saints' days which were optional for places where they were customary4 ,the feast of the ,patron ,saint is passed over1 and thus a decrease of fifteen festivals is brought about4#hce 7p4 #bf7 7,c7 ,the statute of ,archbishop ,baldwin of ,treves1 published in #acch1 contains fewer festivals1 i4e4 ,christmas1 ,easter with the three following days and ,pentecost with two1 ,corpus ,christi1 ,circumcision1 and ,epiphany4 ,our ,lady's feasts were3 the ,nativity1 ,annunciation1 ,purification1 and ,assumption2 a few years later her ,conception was added4 ,then came the festivals of the twelve apostles1 ,st ,michael 7#hth ,may71 the ,invention of the ,cross1 the ,nativity of ,st ,john the ,baptist1 ,st ,lawrence1 ,st ,martin1 ,st ,mary ,magdalen1 ,st ,catherine1 ,all ,saints'1 the ,holy ,innocents1 the ,dedication of the ,church and the feast of the ,patron ,saint4 ,,iii 7p4 #ce7 ,,the ,,festivals ,,of ,,obligation ,,as ,,observed ,,in ,,different ,,countries ,rome4 ,christmas1 ,easter1 and ,pentecost1 one day each2 ,circumcision1 ,epiphany1 ,candlemas1 ,st ,joseph 7#aith ,march71 the ,annunciation1 ,ascension1 ,st ,philip ,neri 7#bfth ,may71 ,corpus ,christi1 the ,nativity of ,st ,john the ,baptist1 ,,ss4 ,peter and ,paul1 the ,assumption1 ,nativity of ,our ,lady1 ,all ,saints1 the ,immac4 ,conc41 ,st ,john the ,evangelist 7#bgth ,december74 ,the civil law of the ,italian ,kingdom recognises the following days as legal holidays3 the ,epiphany1 ,ascension1 ,corpus ,christi1 ,,ss4 ,peter and ,paul1 the feasts of ,our ,lady on the #aeth ,august1 #hth ,september1 and #hth ,december1 ,christmas and the patron saint of the city and diocese4 ,france4 ,in accordance with the concordat of ,napoleon four feasts were celebrated3 ,christmas1 ,ascension1 the ,assumption1 and ,all ,saints4 ,all other festivals when they fell on a week day were transferred to the following ,sunday4 ,even in ,belgium and in the ,grand ,duchy of ,luxemburg1 in the part of ,limburg belonging to ,holland1 and in the bailiwick of ,meisenheim in the diocese of ,treves1 this scanty provision of feasts holds good4 ,austria4 ,the ,cis-and-,transleithan countries observe the same holy days4 ,christmas1 ,easter1 and ,pentecost1 two days each2 the ,circumcision1 ,epiphany1 ,candlemas1 the ,annunciation1 the ,ascension1 ,corpus ,christi1 ,,ss4 ,peter and ,paul1 the ,assumption1 ,all ,saints1 the ,immaculate ,conception4 ,the feasts of the patron saints were transferred by ,joseph ,,ii4 to the following ,sunday1 but in each of the ,crown-lands the local patron is commemorated on his proper day1 i4e4 in ,austria above and below the ,enns1 the feast of ,st ,leopold3 in ,upper ,austria1 ,st ,florian3 in ,moravia1 ,,ss4 ,cyril and ,methodius3 in ,galicia1 ,st ,stanislaus and ,st ,michael3 in ,silesia1 ,st ,hedwig3 in ,bohemia1 ,st ,wenceslaus and ,st ,john ,nepomuk3 in ,styria1 ,carinthia1 ,camiola1 the provinces of the ,litoral1 ,salzburg1 ,tyrol and ,vorarlberg1 ,st ,joseph3 in ,sclavonia1 ,st ,john the ,baptist3 in ,hungary1 ,st ,stephen the ,confessor3 in ,croatia1 ,st ,elias3 in ,transilvania1 ,st ,ladislaus3 in ,salzburg1 ,st ,rupert3 in ,dalmatia1 ,st ,jerome3 in ,goritz1 ,st ,hermagoras and ,st ,fortunatus4 ,in the eight old provinces of ,prussia1 the festivals recognised by the state are3 ,christmas1 ,easter1 and ,pentecost1 two days each2 the ,circumcision1 ,epiphany1 ,candlemas1 ,ascension1 ,corpus ,christi1 ,,ss4 ,peter and ,paul1 ,all ,saints1 the 7,protestant7 day of penitence and prayer1 the ,annunciation and the ,immaculate ,conception4 ,in the archdiocese of ,posen1 the ,nativity of ,our ,lady1 and the ,assumption as well as ,st ,stanislaus are observed1 and in ,gnesen1 ,st ,george as patron of the diocese4 ,the new provinces have had also to adopt the ,protestant day of penitence4 ,hanover1 the dioceses of ,hildesheim and ,osnabrck4 ,besides the days observed in ,prussia1 the ,nativity of ,st ,john the ,baptist1 the ,nativity and ,assumption of ,our ,lady1 ,st ,michael1 and the local patrons ,st ,bernward and ,st ,martin4 ,for the countries of the ,northern ,mission in the diocese of ,osnabrck1 the following are omitted from the list just given3 ,nativity of ,st ,john the ,baptist1 ,,ss4 ,peter and ,paul1 and all the feasts of ,our ,lady1 thus leaving only ,christmas1 ,easter1 and ,pentecost1 each with two days2 the ,circumcision1 the ,epiphany1 the ,ascension1 ,corpus ,christi1 ,all ,saints4 ,this applies to ,bremen1 ,hamburg1 ,lbeck1 ,schleswig-,holstein1 both the ,mecklenburgs and ,denmark4 ,bavaria4 ,the following festivals are observed3 ,christmas1 ,easter1 and ,pentecost1 each for two days2 the ,circumcision1 ,epiphany1 ,candlemas1 ,st ,joseph1 the ,annunciation1 the ,ascension1 ,corpus ,christi1 the ,nativity of ,st ,john the ,baptist1 ,,ss4 ,peter and ,paul1 the ,assumption and ,nativity of ,our ,lady1 ,all ,saints1 the ,immaculate ,conception4 ,each diocese of ,bavaria celebrates its own particular patron as well4 ,the ,palatinate1 diocese of ,spires4 ,here the effects of the ,french dominion are still observable1 and the only festivals of obligation observed are3 the ,circumcision1 the ,ascension1 ,corpus ,christi1 the ,assumption1 ,all ,saints4 ,christmas1 ,easter1 and ,pentecost are kept each for two days4 ,the ,kingdom of ,saxony4 ,the festivals of obligation are3 the ,circumcision1 the ,epiphany and ,annunciation1 the ,ascension1 ,corpus ,christi1 ,,ss4 ,peter and ,paul1 the ,assumption1 the ,nativity of ,our ,lady1 the ,immaculate ,conception1 ,all ,saints2 ,christmas1 ,easter1 and ,pentecost1 each for two days4 ,in the ecclesiastical province of the ,upper ,rhine there are different regulations in each diocese4 ,wrtemburg1 diocese of ,rottenburg4 ,the ,circumcision1 the ,epiphany1 ,candlemas1 the ,annunciation1 ,ascension1 ,corpus ,christi1 ,nativity of ,st ,john the ,baptist1 ,,ss4 ,peter and ,paul1 the ,assumption and ,nativity of ,our ,lady1 ,all ,saints1 the ,immaculate ,conception2 ,christmas1 ,easter1 and ,pentecost1 each for two days4 ,baden1 archdiocese of ,freiburg4 ,the five chief feasts of ,our ,lady are kept on the day itself2 so too is the feast of ,st ,joseph1 and the other festivals are the same as in ,wrtemburg1 with the exception of the #bdth ,june4 ,hesse-,nassau3 the dioceses of ,fulda and ,limburg4 ,christmas1 ,easter and ,pentecost1 each for two days2 the ,circumcision1 ,epiphany1 ,candlemas1 ,annunciation1 ,ascension1 ,corpus ,christi1 ,,ss4 ,peter and ,paul1 ,assumption1 ,all ,saints2 the ,prussian day of penitence is observed in ,november1 and in ,limburg1 the patron saint on his own day4 ,hesse-,darmstadt3 diocese of ,mainz4 ,the same regulations as in the ,palatinate4 ,alsace-,lorraine4 ,the four ,french holy days4 ,an edict of #ajth ,october #ahhg adds to these ,good ,friday1 ,easter ,monday1 and ,whit ,monday1 as general holidays in the legal sense1 and as holidays and days of rest in the sense of the ,code de procdure civile4 ,in ,holland1 in the archdiocese of ,utrecht1 and in the diocese of ,harlem1 the following rank as full holy days on which no work is to be done3 the day following the three chief feasts of the year1 the ,circumcision1 ,epiphany1 ,annunciation1 and the ,assumption4 ,it is of obligation to hear mass only on ,candlemas1 the ,nativity of ,our ,lady1 and the ,immaculate ,conception4 ,in the dioceses of ,breda and ,bois-le-,duc1 these three festivals are days of full obligation4 ,for ,england1 ,pope ,pius ,,vi4 appointed the following holy days on the #ith ,march #aggg3 ,easter and ,pentecost1 each two days3 ,christmas1 the ,circumcision1 ,epiphany1 the ,ascension1 ,corpus ,christi1 the ,annunciation1 the ,assumption1 ,,ss4 ,peter and ,paul1 ,all ,saints1 and the feast of the patron saint4 ,at the present time are observed1 ,easter1 ,pentecost and ,christmas1 one day each1 the ,circumcision1 ,epiphany1 ,ascension1 ,corpus ,christi1 ,,ss4 ,peter and ,paul1 the ,assumption1 and ,all ,saints4 ,st ,andrew's day is added for ,scotland1 and ,st ,patrick's day and the ,annunciation for ,ireland4 ,the ,immaculate ,conception is a purely ecclesiastical festival4 ,switzerland affords an interesting study owing to the great varieties existing within so small a space4 ,the diocese of ,basel-,soleure3 ,christmas1 the ,circumcision1 ,epiphany1 ,candlemas1 ,corpus ,christi1 the ,assumption1 ,all ,saints1 and the ,immaculate ,conception4 ,in the canton of ,lucerne1 ,st ,joseph's day and the ,annunciation are celebrated1 the latter also in the canton of ,zug4 ,the three chief festivals are kept for day only4 ,the diocese of ,coire1 comprising the cantons of ,grisons1 ,schwyz1 ,uri1 ,unterwalden1 ,zurich1 ,glarus1 and the principality of ,liechtenstein3 the three chief festivals1 each two days1 the ,circumcision1 ,epiphany1 ,candlemas and ,st ,joseph4 ,the last two days do not rank as holy days in the canton of ,zurich1 nor does the ,annunciation in the cantons of ,zurich and ,schwyz4 ,the ,ascension1 ,corpus ,christi1 the ,nativity of ,st ,john the ,baptist1 and ,,ss4 ,peter and ,paul are not kept in either of these two cantons1 but the ,assumption and ,all ,saints are kept everywhere4 ,the ,nativity of ,our ,lady is not kept in ,zurich and ,schwyz1 but the ,immaculate ,conception is kept everywhere except in the canton of ,zurich4 ,the following patron saints are kept1 ,st ,fridolin 7#fth ,march7 in the canton of ,glarus1 ,nicholas von der ,flu 7#bast ,march7 in ,unterwalden1 ,st ,martin with an octave in ,schwyz and ,uri1 ,st ,lucius 7#crd ,dec47 in ,coire4 ,st ,gall1 comprising the cantons of ,st ,gall and ,appenzell1 keeps the ,epiphany1 ,candlemas1 ,ascension1 ,corpus ,christi1 the ,assumption1 ,all ,saints1 and the ,immaculate ,conception2 the three chief feasts1 each for two days1 and ,st ,gall's day 7#afth ,oct47 as patron of the diocese4 ,in the diocese of ,geneva-,lausanne1 consisting of the four ,french cantons3 the ,circumcision1 the ,epiphany 7with the exception of the cantons of ,geneva and ,vaud71 ,candlemas1 the ,annunciation 7with the exception of ,vaud and ,neuchtel71 the ,ascension1 ,corpus ,christi1 ,assumption1 ,all ,saints1 and the ,immaculate ,conception 7with the exception of ,geneva1 ,vaud1 and ,neuchtel74 ,the three chief feasts are kept for one day each4 ,this is also the case in the canton of ,valais1 diocese of ,sion1 but the following days are also kept in this canton3 the ,circumcision1 ,epiphany1 ,candlemas1 ,annunciation1 ,ascension1 ,corpus ,christi1 ,nativity of ,st ,john the ,baptist1 ,,ss4 ,peter and ,paul1 ,assumption and ,nativity of ,our ,lady and her ,immaculate ,conception1 and ,st ,maurice as ,patron ,saint 7#bbnd ,sept474 ,russian ,poland4 ,the three chief feasts1 each for two days1 the ,circumcision1 ,epiphany1 ,candlemas1 ,st ,joseph1 ,annunciation1 ,ascension1 ,corpus ,christi1 ,nativity of ,st ,john the ,baptist1 ,,ss4 ,peter and ,paul1 ,assumption1 ,nativity of ,our ,lady1 ,all ,saints1 the ,immaculate ,conception1 ,st ,stanislaus as patron4 ,this last named day is not observed in the schools and law-courts on account of its nationalistic character4 ,spain4 ,the ,circumcision1 ,epiphany1 ,candlemas1 ,st ,joseph1 ,annunciation1 ,easter1 ,ascension1 ,pentecost1 ,corpus ,christi1 ,,ss4 ,peter and ,paul1 ,assumption1 ,nativity of ,our ,lady1 ,all ,saints1 the ,immaculate ,conception1 ,christmas4 ,the three chief festivals are kept for only one day each4 ,portugal4 ,the three chief festivals for one day each4 ,the ,circumcision1 ,epiphany1 ,candlemas1 ,st ,joseph1 ,annunciation1 ,ascension1 ,corpus ,christi1 the ,sacred ,heart1 ,st ,antony of ,padua 7#acth ,june71 ,,ss4 ,peter and ,paul1 ,assumption1 ,all ,saints1 the ,immaculate ,conception4 ,before the last reduction1 the ,nativity of ,our ,lady1 and from mid-day on ,maundy ,thursday to mid-day on ,good ,friday were also holy days of obligation4 ,lisbon keeps the feast of ,st ,vincent 7#bbnd ,january7 as patron of the city4 ,the ,united ,states observe only six festivals which may fall on week-days2 all the others are transferred to the ,sunday4 ,these are ,christmas1 the ,circumcision1 ,ascension1 ,assumption1 ,all ,saints1 and the ,immaculate ,conception4 ,the three chief festivals are kept for one day only4 ,since the number of festivals varied originally in the different states1 an attempt was made after uniformity1 and the council of ,baltimore in #aheb desired to retain only four festivals as in ,france4 ,rome1 however1 was not satisfied with this1 and1 in #ahff1 the six festivals mentioned above were adopted4 ,the provincial synod of ,cincinnati in #ahfa agreed to adopt the ,epiphany1 ,annunciation1 and ,corpus ,christi as well4 ,brazil4 ,the three chief festivals1 each for one day4 ,the ,circumcision1 ,epiphany1 ,candlemas1 ,annunciation1 ,ascension1 ,corpus ,christi1 ,nativity of ,st ,john the ,baptist1 ,,ss4 ,peter and ,paul1 ,assumption1 ,nativity of ,our ,lady1 ,all ,saints and the ,immaculate ,conception4 ,russia4 ,easter1 ,pentecost1 ,christmas1 the ,circumcision1 ,epiphany1 ,ascension1 ,transfiguration1 ,candlemas1 ,annunciation1 our ,lady's ,presentation and ,assumption1 and the ,exaltation of the ,cross 7#adth ,sept74 ,all these are1 of course1 kept according to the ,julian calendar4 ,to these are added the following feasts peculiar to ,russia3 the three feasts of the ,jordan so-called1 i4e4 the ,blessing of the ,water1 and the thirteen so-called ,gala-feasts1 i4e4 the commemoration of the reigning dynasty 7see ,kirchenlexikon1 ,x41 #bnd ed4 #acii74 ,the schismatics in ,austria-,hungary keep their festivals according to the ,julian calendar1 so that where the population is mixed1 each feast is as a rule kept twice4 ,,iv 7p4 #ga7 ,for many centuries the liturgical vestments were exclusively white1 like the ordinary dress of classic times4 ,the writers of the ,carolingian period in their desire to find parallels between the enactments of the ,old and ,new ,testaments1 were the first to remember that different colours were used in the vestments of the ,jewish high priest4 ,in addition to the white under garment which he wore in common with the simple priests1 he wore an upper garment of blue1 and a particoloured shoulder-garment1 the ephod1 of blue1 purple1 scarlet1 and fine linen1 interwoven with gold thread4 ,the repeated references to these vestments gradually led to the adoption of coloured vestments for the mass4#hcf ,their introduction was at first tentative4 ,neither ,rupert of ,deutz1 ,honorius of ,autun1 ,beleth1 nor ,hugh of ,st ,victor mention the liturgical colours in their writings1 or1 if they do1 only with reference to the ,old ,testament2 ,sicard of ,cremona1 a contemporary of ,innocent ,,iii41 clearly alludes to them1 although he only mentions two--white and red4#hcg ,innocent ,,iii4 was the first to speak of all the liturgical colours1 and to regulate their use in the ,roman ,church1 but always with reference to the regulations of the ,old ,testament4 ,according to him1 white was to be used on the feasts of ,confessors1 ,virgins1 and ,angels1 and on ,christmas1 ,epiphany1 ,candlemas1 ,maundy ,thursday1 and the ,ascension2 it was used as a matter of course on all other days where it was not otherwise specified1 since until then white had been the universal liturgical colour4 ,red vestments were to be worn on feasts of ,apostles and ,martyrs4 ,on feasts of the ,holy ,cross a choice between white and red was allowed4 ,red was to be used on ,pentecost in memory of the fiery tongues1 and on the feast of ,,ss4 ,peter and ,paul4 ,on the ,conversion of ,st ,paul and on the feast of ,st ,peter's ,chair1 white was to be used4 ,white was the colour for the ,nativity of ,st ,john the ,baptist1 red for his ,beheading4 ,on ,all ,saints many used red vestments1 but the ,roman ,church used white1 because it is said in the ,apocalypse that the saints stand before the ,lamb in white garments1 with palms in their hands4 ,black vestments are to be worn on days of penitence and abstinence1 and also on the ,commemorations of the dead4 ,they were also worn during ,advent and ,lent1 except1 of course1 on festivals falling within those seasons4 ,with regard to the ,holy ,innocents some decided in favour of black1 some in favour of red1 but the ,roman pontiff decided for violet4 ,for ferias and ordinary days the colour was green4 ,one might1 in addition1 wear scarlet for red1 violet for black1 and yellow for green4 ,in ,durandus 7 #abif7 we find the same rule1 in parts verbally identical with the above4 ,the only point to notice in regard to what he says is that he says black vestments are to be worn on ,rogation days1 violet seems to have the preference over black for ,advent and ,lent1 and the use of the former colour is represented as peculiar to the ,roman ,church4#hch ,there is accordingly nothing strange in the circumstance that in the more ancient rituals1 only vestes solleminores in general are prescribed for ,maunday ,thursday1 without reference to colour4 ,the ,roman use1#hci from the beginning1 was to use white on this day1 and this superseded the customs observed elsewhere4#hdj ,v 7p4 #gi7 ,,the ,,word ,,mass ,,as ,a ,,name ,,for ,,the ,,sacrifice ,,of ,,the ,,altar ,the term mass does not owe its position to theology1 but became established in the course of centuries by popular usage4 ,the most ancient writers of the church speak frequently1 and with all the precision desirable of the holy sacrifice of the altar1 but they speak of it by other names which fully indicate its essential character1 such as oblatio and sacrificium1 or even sacramenta and collecta4 ,these two last names have a more general significance2 collecta is the late ,latin abbreviation for collectio1 and means an assembly of men for some given purpose1 in this case for divine service4 ,colligere appears in the same sense in the ,latin translation of ,irenus and in ,tertullian2 the substantive is found in ,jerome and other ancient authors2 a survival of this primitive usage appears in the name collecta given to the first prayer of the ,mass4#hda ,it owes its name of collecta to the fact that according to the most ancient ritual it formed the commencement of the ,mass4 ,in the service-books1 collecta was merely a name which served to distinguish the prayers of the ,mass from those which preceded or followed4 ,according to the ,roman rite1 the ,mass began with the prayer of the priest at the altar as soon as the invitatorium sung by the choir was finished1 the psalm ,judica me1 the ,confiteor1 the ,kyrie and ,gloria being later additions4 ,thus the name collecta became attached to this opening prayer1 and is so given to it in most medival and ,roman missals1 until the reform under ,pius ,v41 when it was replaced by the name oratio now in use4 ,at the same time the name postcommunio replaced the older title ad complendum4 ,whenever we find in prayer-books and explanations of the ,mass1 that the prayer was called the ,collect because the priest 8collected0 the petitions of the faithful1 we can only regard such an interpretation as silly and unhistorical2 the same could be said equally well of all1 or1 at any rate1 of most of the prayers of the ,mass4 ,the term sacramentum or sacramenta served also not unfrequently as a name for the ,mass1#hdb and so gave rise to the name sacramentarium1 generally given to the missal in ancient times4 ,in addition to these names1 oblatio and sacrificio were especially employed as having the advantage of adequately expressing the essential character of the rite4 ,the former was the particular favourite of ,tertullian1 the founder of ,latin ecclesiastical terminology1 and afterwards of ,st ,cyprian1 but it may be said to belong to all writers and to all periods4#hdc ,st ,augustine1 who had already propounded a formal theory of the sacrifice of the ,mass1 shows a preference for sacrificium4#hdd ,when we turn to the word missa1 we must not treat it as a participle1 even in the ,ite missa est1 for there is nothing with which the feminine participle can agree1 and so it must be a substantive4 ,in order to explain the meaning of this substantive1 and to show how it acquired its position as the technical term for the most sacred act of the ,church's worship1 requires an excursus dealing with the matter from the point of view of etymology1 patrology1 and liturology4 ,as regards the etymology of the word1 attempts have been made from time to time to derive missa from the ,hebrew1 7 ,deut41 xvi4 #aj71 in the belief the name must be as old as the thing it signifies1 an attempt abandoned as absurd at the present day4#hde ,a better idea was that of the medival liturgists who explained the word as equivalent to transmissio in the sense of the offering up and presentation of the oblation before ,god4 ,but fortunately there is one man1 thoroughly conversant at first hand with primitive usages and terminology1 who has left us an explanation of the word and of the origin of its application to the sacrifice of the altar4 ,bishop ,avitus1 of ,vienne 7 #eah71 flourished at the period between the ages of antiquity and the medival period1 and is1 therefore1 a reliable witness in this matter4 ,he was asked by his sovereign1 ,king ,gundobad of ,burgundy1 what was the meaning of the word missa1 and replied that missam facere was the same as dimittere1 and was used by the ,romans at both audiences in the royal palace and sittings of the law courts to intimate to the assembly that the audience or session was at an end and that they were free to depart2 it was used in the same way in the churches4 ,avitus#hdf himself uses missa simply for divine service4 ,it is clear that the explanation given by ,avitus is correct4 ,for since the conclusion of every session and assembly must be officially announced with words such as1 8,the session is at an end10 so in church1 where a still greater number of men meet together1 it is necessary to make known to them the conclusion of divine service4 ,such was the custom of the ancient ,romans at their sacrifices and religious ceremonies1 and the ,christians naturally did the same4 ,tertullian speaks already of a dimissio plebis1#hdg and we find the same thing in the ,greek liturgies1 although the formul vary in some respects from that in use among the ,latins4#hdh ,it was not1 however1 the ,mass which was first called by this name1 but the other services of the ancient ,church--the ,psalmody1 or1 in other words1 the ,canonical ,hours4 ,from the striking account given by the so-called ,silvia1#hdi we can see how important these services were and what a prominent position they occupied in the worship of the ,church4 8,every day1 in the early morning1 the doors of the church were opened1 and all the monks and nuns1 as well as many of the laity1 assembled1 and until sunrise1 sing hymns and psalms1 in alternate choirs1 along with the antiphons and prayers4 ,about sunrise they begin to say the #8matutinas ymnos4' ,the bishop arrives with the clergy and sings the prayer within the chancel4 ,then he comes forth and blesses the people one by one4 ,et sic fit missa10 i4e4 so the service ends1 which comprised ,nocturns1 ,lauds1 and ,prime1 as they would now be called4 ,the same ceremonies were observed at the ,little ,hours which followed later4 ,vespers were performed with more ceremony2 at the conclusion the deacon directed the faithful to bow their heads in order to receive the bishop's blessing4 ,again the pilgrim ends her description with the words1 8,et sic fit missa40 ,we must notice that the ,psalmody took place daily in this way1 while the ,mass1 especially in the ,east1 was not celebrated daily2 in ,lent1 for example1 it was celebrated on ,saturdays and ,sundays only4 ,at each hour there took place a dismissal1 missa1 and thus it was brought about that this word came to be used as a name for each of the canonical hours4 ,the name was far-fetched and unsuitable1 but popular usage does not form its nomenclature upon scientific principles1 but from what most strikes the popular fancy4 ,thus the pilgrim1 who expresses herself in popular language1 speaks of missa vigiliarum1 for ,mattins1 and missa lucernaris for ,vespers4 ,the word missa in itself means dismissal and nothing more4 ,once1 in her nave manner1 she explains what sort of dismissal she means2 it is dismissal out of the church 78missa de ecclesia10 c4 #cg1 #c1 line #bj74 ,which of the various dismissals out of the church is intended in a given case is shown by an additional phrase1 as in the cases given above1 when it is not clear from the context4 ,of course it may mean the dismissal which took place at the ,mass1 but not the sacrifice of the ,mass itself4 ,how far missa is from being in the pilgrim's diary the technical term for ,mass--which is all we are concerned with here--is sufficiently clear from the circumstance that wherever she lets slip the word missa for ,mass1 she at once hastens to add that the missa of which she speaks is the oblatio4#hej ,when she wishes to express herself with precision1 she always calls the ,mass oblatio1 and in a few cases sacramentum 7singular or plural74 ,of course missa1 as a general term1 may have been used as a name for the ,mass1 since there are one or more dismissals therein2 had it not been so1 missa could never have become the name par excellence for the ,mass4 ,the same terminology is found at a somewhat later date in ,cassian1 to whom we are especially indebted for our intimate knowledge of monastic observances4 ,an important part of these observances were the daily hours of prayer1 the canonical hours1 and we naturally expect to find the technical terms for them in ,cassian's writings4 ,and so1 indeed1 we find the names formed with the help of the word missa1 as in ,silvia's diary2 ,mattins and ,lauds are called missa nocturna or missa vigiliarum1#hea while the ,mass1 on the other hand1 is called oblatio or sacrificium4 ,from these passages it appears that missa in its strict sense means 8dismissal10 and is a general term capable of receiving a particular significance by the addition of vigiliarum1 etc4 ,the same thing appears in ,pope ,innocent ,i4 7,epist4 #ag1 c4 #ab2 ,,migne1 xx4 #ece71 where he speaks of the priests belonging to the party of ,bonosus1 and asks if they have celebrated ,mass1 which he calls sacramenta conficere1 if they have given ,holy ,communion 7si populis tribuit71 and if they have performed the customary dismissals 7si missas complevit74 ,apart from the fact that in the same passage two different terms cannot well stand for the same thing1 the use of the plural shows that it is not the ,mass which is meant but the other miss1 the hours1 the performance of which concerned both the bishop and the priests4 ,there is no doubt as to which term ,leo ,i4 used for the ,mass1 for oblatio and sacrificium occur several times in his writings4 ,when in one passage we find the word missa as well1 this can only mean the dismissal1 the conclusion of divine service4#heb ,thus even in the fifth century missa by itself always meant merely dismissal1 never ,mass2 for ,mass1 the terms sacrificium and oblatio were employed4 ,this was the correct use of the terms in question during that period4 ,but since1 as we have said1 the ceremonial dismissals 7miss7 at the end of divine service gave rise to the name1 and since dismissals of this kind occurred in the ,mass1#hec once at the end and once after the sermon at the dismissal of the ,catechumens1 it is not remarkable that missa came into use as a name for the ,mass1 and came to be regarded as its special name in proportion as the canonical hours became less services for the laity than of obligation for clergy and religious4 ,there was however an intermediate period before missa became solely and exclusively the popular name for the ,mass4 ,this transitional state of affairs extended over the whole of the sixth century1 and appears in the writings of ,st ,benedict and ,st ,gregory the ,great1 who both employ missa without distinction as a name for the ,mass and for the canonical hours4#hed ,the same thing appears in ,gregory of ,tours and in other writers4 ,the last appearance of missa as a name for both kinds of divine service without distinction appears to be a passage in the life of ,st ,ludgerus by ,altfrid4#hee ,the terminology employed by the official organs of the ,church is naturally of weight in this matter4 ,when the authorities of the ,church made use of a term so little expressive of the nature of the thing as missa1 which had already taken the popular fancy1 it was inevitable that it should become the only recognised name for the ,mass2 and this is just what happened4 ,on glancing through the canons of the ancient ,councils of the ,west1 we find all the terms with which we are already familiar--oblatio by the ,council of ,arles in #cad 7,canons #e and #ai71 and sacrificium by the ,councils of ,carthage 7that of #cij1 ,canon #h2 that of #cig1 ,canon #ad71 etc4 ,we also find the term miss applied to the particular parts of the ,psalmody1#hef and to the other services composed of ,psalmody and ,mass together4#heg ,as a term clearly and unmistakably applied to the ,mass by itself1 missa appears for the first time in the fourth ,synod of ,arles in #ebd 7,canon #d71 and then in sundry other ,gallic synods of the sixth century4 ,on the other hand it must be stated once for all that missa in the sense of ,mass is not to be found in the fourth century4 ,the one solitary instance which for a long time seemed to countenance such a view is in a letter of ,st ,ambrose1#heh in which he tells his sister of the attempts made by the ,arians on ,palm ,sunday #che to gain possession of the principal church of ,milan4 ,ambrose was performing divine service1 the homily was concluded1 and he was just on the point of dismissing the catechumens1 when the alarming news arrived that the ,arians has seized a basilica situated outside the walls2 he did not allow himself to be upset by the news1 but remained where he was1 dismissed the catechumens1 and commenced the ,mass1 during which he received further information concerning the tumult4 ,the question turns upon the words1 8,ego tamen mansi in munere1 missam facere cpi4 ,dum offero10 etc4 ,hitherto missa has here been always taken in the sense of ,mass1 but it has really the sense of dismissal4 ,for on ,palm ,sunday in ,milan1 the so-called traditio symboli to the more advanced class of catechumens was performed with much ceremony1 something like a first ,communion with us2 on this day a twofold dismissal of the catechumens was necessary1 the first of the lower class of catechumens1 because they must not yet learn the creed which was now to be recited by the more advanced1 and then followed the dismissal of the more advanced catechumens1 the competentes1 because these1 as being still unbaptised1 could not yet assist at the ,mass4 ,against this interpretation it has been urged#hei that missa must mean ,mass1 because1 the act of dismissal being so short1 ,ambrose could scarcely have said1 8,missam facere cpi10 had he meant only the dismissal of the catechumens4 ,how long an act must continue in order that its beginning1 middle1 and ending may be observable depends upon circumstances1 but the dismissal of the competentes was sometimes far from brief4 ,the ,apostolic ,constitutions1 for instance1 give a formula for this act1 and the prayers used cover three printed pages 7,constit4 ,apost41 #h1 #e1 #f to #f1 #d74 ,at the dismissal of the candidates for baptism1 three prayers were recited 7ib4 #h1 #g1 #b1 to c4 #g1 #a71 one by the deacon1 one by the catechumens1 and one by the bishop1 who then gave his blessing4 ,then followed an address by the bishop1 of which we have two examples1 in the #baeth and #bafth of the sermons of ,st ,augustine4 ,the act lasted long enough to have a beginning1 middle1 and ending4 ,from what has been said1 we conclude1 missa appears in the fourth century as a technical name for the various parts of divine service1 especially for the canonical hours4 ,during the sixth and seventh centuries it became a technical term for the ,mass1 and gradually usurped the place of other names for the ,mass4 ,these1 however1 survived in isolated instances until the ninth century1 but disappeared entirely in the ,middle ,ages4 ,,vi 7p4 #adb7 ,,on ,,the ,,date ,,for ,,christmas ,,in ,,hippolytus ,considering the uncertainty as to the day of our ,lord's birth shown by ,clement of ,alexandria1 and the reserve which ,irenus and ,tertullian maintain on the same point1 it is surprising to find the most precise data given for its determination by a writer very little posterior to those just mentioned4 ,in the commentary of ,hippolytus on ,dan4 iv4 #bc 7in ,bratke's ed41 #ai71 we read in the text discovered in #ahhe2 8,the first ,advent of our ,lord in the flesh1 when ,he was born in ,bethlehem1 happened on the eighth day before the calends of ,january1 on a ,wednesday1 in the forty-second year of ,augustus1 in the year #eejj1 reckoning from ,adam4 ,he suffered in ,his thirty-third year1 on the eighth day before the calends of ,april 7#beth ,march71 on a ,friday1 in the eighteenth year of ,tiberius1 when ,rufus and ,rubellius were consuls40#hfj ,not merely the astonishing minuteness of the data1 but also the circumstance that this passage is to be found in a shorter form in a fragment1 long well known to scholars1 preserved in the ,chigi ,library in ,rome1 coupled with the fact that ancient ecclesiastical writers quote from it the year of world alone1#hfa must give rise to doubts concerning the longer form of the passage in itself1 as well as concerning the separate data of which it is composed4 ,if we turn our attention first to these separate data1 we find the names of the consuls wrongly given2 their names are ,fufius and ,rubellius1 not ,rufus and ,rubellius4 ,mistakes in the names of consuls are certainly not rare in ,eastern writers1 but in the case of a man like ,hippolytus1 who lived in ,rome1 such a mistake is very astonishing1 since he could easily have found out the right names4 ,next1 according to the authentic ,hippolytus1 our ,lord's life lasted only thirty-one years1 and not thirty-three2 this appears from the passage in the so-called ,liber ,generationis representing in a ,latin translation part of the 8,chronicle0 which1 according to the inscription on his statue1 ,hippolytus had composed4#hfb ,again1 the eighteenth year of ,tiberius is also wrong4 ,the forty-second year of ,augustus and the two week-days may be correct 7see ,comm4 ,dan41 #d1 #i2 in ,bratke #h71 for the latter appear also in the same connection in the inscription on the statue4 ,wednesday found acceptance as the day of ,christ's birth owing to the ,messias being called in ,malachy iv4 #b1 8the ,sun of ,justice10 from which it was inferred that ,he must have been born on the same day of the week as that on which the visible sun had been created 7,gen4 i4 #ai74 ,but1 moreover1 the days of the week have been interpolated into the text1 since they do not fit in with the sequence of thought but rather disturb it4 ,the aim of ,hippolytus was here to calm the ,christians agitated by the persecution of ,severus2 many went so far as to think that the last day was close at hand1 and ,hippolytus opposed himself to this alarm by declaring ,god had created the world in six days1 with ,god a thousand years are as one day 7,ps4 lxxxix4 #d71 and thus the world would last six thousand years4 ,until the birth of ,christ only five thousand five hundred years had passed1 and so the end of the world was not to be expected yet4 ,in such a train of thought1 what place is there for days of the week and consulates8 ,the late origin of the passage is also betrayed by the parallel grouping of the data given1 for elaborate attempts of this kind were popular in the ,middle ,ages1 but not in primitive times4 ,accordingly only the year #eejj of the world1 and perhaps also the forty-second year of ,augustus1 belong to the original form of the passage in ,hippolytus1 all the rest having being added by a later hand4#hfc ,,vii 7p4 #aeh7 ,,christmas ,,in ,,england ,,during ,,the ,,commonwealth ,christmas was abolished in ,england in the seventeenth century during the reign of the ,puritans1 and its prohibition was strictly enforced4 ,in #afdd1 after the overthrow of the monarchy1 when the ,puritans came into power1 an ,act of ,parliament forbade all observance of ,christmas1 for it was held that ,christmas was not originally a ,christian festival at all1 but was of heathen origin4 ,parliament directed that the #beth ,december1 8which had hitherto been commonly called ,christmas ,day10 was to be kept as a fast4 ,this law remained in force for sixteen years1 and during this period the enactment was repeated and made still more stringent4 ,no church dare be opened1 no service of any kind held2 the law expressly enacted that on ,christmas ,day everyone was to go on as usual with his work1 and every merchant who shut his shop on this day was brought before the judge and punished4 ,markets were held on this day which had hitherto been held on other days1 merely to make it impossible to keep the day as a festival4 ,plum-pudding and mince pies were branded as heathenish inventions4 ,the soldiers were charged to break into houses in order to see that no one had food in his home such as used to be eaten at ,christmas and when anything of this kind was discovered1 the soldiers were to seize it and the people were punished into the bargain4 ,there were naturally some who refused to abstain from the celebration of ,christmas in obedience to these directions of the ,parliament2 many ministers performed service in their churches and several of them were taken before the judge and punished4 ,in different places disturbances broke out1 especially owing to the orders of ,parliament that markets were to be held on ,christmas ,day while they were forbidden on other days of the week4 ,in ,canterbury1 for instance1 there was a general riot2 the whole town was divided into two parties--those who observed ,christmas and their opponents1 and the festival of peace ended in a general row2 many houses of the town were totally destroyed and some set on fire4 ,charles ,,ii4 made it his aim to revoke as quickly as possible the laws passed during the ,commonwealth1 and so before long ,christmas was once more observed as before4 ,the ,nonconformists1 however1 long held by their determination not to celebrate ,christmas1 and they kept a sharp look-out that at least their ministers should eat no ,christmas pudding or mince pies2 they called ,yuletide ,fooltide4 ,in ,scotland1 ,christmas is still regarded as something heathenish2 the ,presbyterians will have nothing whatever to do with its celebration1 and throughout the country no special notice is of it as a religious feast4 ,this1 of course1 only refers to the ,protestants of ,scotland4 ,trans4 ,,viii 7p4 #agc7 ,,excursus ,,on ,,the ,,three ,,holy ,,kings ,epiphany is a feast of our ,lord and not the feast of the ,three ,holy ,kings1 although it is popularly called so1 and1 in the liturgy for the day1 they are referred to4 ,in a small number of dioceses1 and only at a late date1 they have been the object of a cultus1 but in the calendars and menologies of the principal ,churches they find no place2 ancient ecclesiastical literature and tradition has also nothing to relate of them4 ,only in the twelfth century did they emerge from oblivion when the imperial chancellor1 ,rainald von ,dassel1 afterwards ,archbishop of ,cologne1 translated their reputed relics to ,cologne1 #bcrd ,july #aafd1 having received them as a gift from ,frederick ,barbarossa after the destruction of ,milan4 ,until this time they had rested in the little ,church of ,st ,eustorgius at ,milan1 to which they are said to have been brought from ,constantinople4 ,the life of ,st ,eustorgius1 ,bishop of ,milan1 #cae-cca1 relates how this happened3--there lived in ,constantinople a pious man called ,eustorgius1 a ,greek by birth1 and a favourite and adviser of the emperor4 7,the name of the emperor is passed over in silence by the author47 ,he sent ,eustorgius as ambassador--the purpose of the embassy is not disclosed--to the province of ,liguria1 of which the capital is called ,milan--which1 however1 is a mistake4 ,eustorgius won the affections of the ,milanese to such a degree that they desired to have him as their bishop2 after long resistance he consented1 and went to the emperor in order to obtain his approval4 ,the emperor rejoiced over the love which his ambassador had inspired1 as ,gratian had rejoiced over the appointment of ,st ,ambrose1 ratified the election1 and forthwith remitted all taxes to the ,milanese 7674 ,eustorgius was unwilling to return empty-handed and begged for some relics from the emperor with which to enrich his bishopric4 ,the emperor allowed him to take whatever he liked1 and he chose the relics of the ,three ,holy ,kings1 which had been sent from the ,east by ,helena4 ,a church was now built in ,milan in which the relics were laid1 where they attracted a great concourse of pilgrims and devotees4 ,the author regrets that he is not in a position to give us further information concerning the doings of ,bishop ,eustorgius1 but he merely tells us that he died on the #ahth ,october and was succeeded by ,dionysius4 ,this is incorrect for ,protasius came first4 ,the author of this document must have lived in ,milan1 for he gives some correct dates in the ecclesiastical history of ,milan2 nevertheless1 gross blunders against historical truth and other indications show that we are dealing with a thoroughgoing fabrication of the eleventh century based upon events in the life of ,st ,ambrose4 ,the names ,gaspar1 ,melchior1 ,baltassar make their first appearance here4 ,a still more nave account is given in a sermon belonging to the end of the twelfth century1 ,eustorgius being made a contemporary of the ,emperor ,comnenus2 this is printed in ,floss4 ,contemporaries who had the opportunity of seeing the relics1 state that the remains were embalmed and incorrupt2 to judge from the face and hair1 one of the bodies was that of a boy of about fifteen years2 they were in an excellent state of preservation considering their age4 ,the story of their translation to ,milan is obviously a romance and the search for their bodies by ,helena is formed upon the recognised model according to which ,helena steps in to effect what cannot be otherwise explained4 ,and so there is no doubt that we are face to face with a remarkably successful fabrication1 such as were1 unfortunately1 by no means rare in the ,middle ,ages4 ,in ,cologne1 the ,three ,holy ,kings--all three of them--were at once set down as martyrs1 although it is difficult to see how they would have suffered1 granting them to have been kings4 ,the ,carmelite ,john of ,hildesheim composed a popular ,vita ,trium ,regum1 composed in a simple style1 which was widely read4 ,see ,,usener1 ii4 #g-aj1 and the instructive treatise of ,h4 ,j4 ,floss1 8,dreiknigenbuch10 ,cologne1 #ahfd4 ,the ,vita ,eustorgii is only to be found in ,mombritius1 ,sanctuarium1 i4 #aff4 ,,ix 7p4 #ahb7 ,,the ,,greek ,,ecclesiastical ,,year ,the ,greek ecclesiastical year begins not with ,advent but with ,easter1 or rather with the season preparatory to ,easter1 i4e4 according to our phraseology1 with ,septuagesima ,sunday4#hfd 4 ,the ,sunday of the ,publican and the ,pharisee2 so called on account of the ,gospel for the day1 ,st ,luke xviii4 #i-ad4 or 4 ,the ,sunday of the ,prodigal ,son1 the ,gospel being ,st ,luke xv4 #aa-cb4 1#hfe corresponds with ,septuagesima ,sunday of the ,latins1 and is called ,abstinence ,sunday because with it ,lent with its abstinence from flesh-meat commences4 ,the week following is called ,butter-,week by the ,russians1 because the use of lacticinia is still permitted4 ,the ,gospel1 ,st ,matthew xxv4 #ca-df1 refers to ,christ's return at the last judgment4 ,on this account1 the ,sunday is also called 4 4 ,sunday of ,cheese-,eating1 because from henceforth the use of lacticinia is also forbidden 7,sexagesima of the ,latins74 4 ,the first ,sunday in ,lent1 called ,orthodox ,sunday in memory of the conclusion of the iconoclastic controversy 7corresponding to ,quinquagesima74 1 1 1 4 ,the second to the fifth ,sundays in ,lent1 corresponding to the first to the fourth of the ,latins4 3 ,palm ,sunday from a palm4 3 ,maundy ,thursday4 3 ,good ,friday4 3 ,holy ,saturday4 3 ,easter ,day2 1 i4e41 the ,week of ,renewing1 ,easter ,week4 3 ,whitsunday1 called also 1 as the ,gospel relates ,st ,thomas's unbelief1 ,st ,john xx4 #ai seqq4 ,at the end of mass blessed bread is distributed to the people4 3 the ,sunday of the ,women who brought incense and ,joseph the ,just4 ,see ,st ,mark xvi4 #a-g2 ,st ,luke xxiv4 #a-aj4 3 the ,sunday of the palsied man4 ,see ,acts ix4 #cb seqq4 or 3 the ,sunday of the ,samaritan woman1 from the ,gospel ,st ,john iv4 #a-db4 3 the ,sunday of the man born blind2 the ,sunday before the ,ascension4 with the following week1 4 #cah 1 dedicated to the commemoration of the first general council2 the ,sunday after ,christ's ,ascension4 1 ,whitsunday4 3 our ,trinity ,sunday is among the ,greeks kept as the festival of ,all ,saints1 and is preceded by a fast4 ,from this onwards until the exaltation of the ,holy ,cross1 the #adth ,september1 the gospels for the ,sundays are taken from ,st ,matthew4 ,hence the sixteen following ,sundays are called ,matthew-,sundays4 to 4 3 ,sunday before the ,exaltation of the ,holy ,cross 7the #aeth after ,matthew74 3 ,sunday after the ,exaltation of the ,holy ,cross 7the #afth after ,matthew74 to 1 also called the ,sunday of the ,holy ,patriarchs 7 74 3 the ,sunday before ,christmas1 also called the ,sunday of all the ,holy ,fathers4 3 ,christmas4 3 ,sunday after ,christmas4 3 the ,circumcision4 3 the ,sunday of ,lights4 ,see above1 page #afh4 ,the ,sunday before ,epiphany4 ,among the ,latins a dominica vacans4 ,the remaining four ,sundays of the ,greek ecclesiastical year serve to fill up the inequality due to ,easter falling earlier or later1 in the same manner as in the ,latin rite4 ,one1 two1 or all four of them1 as occasion requires1 are inserted after ,epiphany4 ,they are the ,sundays 7#a7 1 the first after ,epiphany1 which is pressed into use when ,easter falls in ,march2 7#b7 the twelfth ,sunday after ,st ,luke2 7#c7 the fifteenth after ,st ,luke 7the two ,sundays in the ,christmas season are reckoned as the thirteenth and fourteenth after ,st ,luke since their gospels are taken from that evangelist72 7#d7 the seventeenth ,sunday after ,st ,matthew4 ,all four are required when ,easter falls on the #bb-be ,april4 ,in this way the gaps between the end of the old ecclesiastical year and the beginning of the new are filled up4 ,as far as the immovable feasts are concerned1 the ,greeks divide all feasts1 both movable and immovable1 into four classes4 ,the first and highest class contains3 ,christmas1 ,epiphany 7#fth ,january71 ,candlemas 7#bnd ,february1 71 the ,annunciation 7 71 ,easter1 ,palm ,sunday1 the ,ascension1 ,pentecost1 the ,transfiguration1 the ,assumption 7 1 #aeth ,august71 our ,lady's ,nativity 7#hth ,september71 the ,exaltation of the ,holy ,cross 7#adth ,september71 and the ,presentatio ,b4,m4,v4 7#bast ,november74 ,somewhat lower in rank are the ,circumcisio1 ,nativitas ,s4 ,joannis ,bapt4 7#bdth ,june71 ,,ss4 ,peter and ,paul 7#bith ,june71 and the ,decollatio ,s4 ,joannis ,bapt4 7#bith ,august74 ,it is not necessary here to enumerate the remaining feasts4 ,x 7p4 #bdh7 ,,english ,,writers ,,and ,,the ,,feast ,,of ,,the ,,immaculate ,,conception ,the well known ,doctor of the ,church1 ,anselm1 was born of a ,german stock1 as his name implies1 at ,aosta in #ajcf4 ,in #ajec he entered the ,benedictine order at ,bec in ,normandy where ,lanfranc was at that time abbot4 ,in #ajgh he was himself elected abbot of the monastery1 and in this capacity was brought into relation with ,william the ,conqueror and ,william ,rufus4 ,during an illness of the latter1 he was chosen ,archbishop of ,canterbury at the end of #ajic and his appointment was confirmed by the king4 ,serious misunderstandings soon arose between them on the questions of investiture and ,church property1 and ,anselm was obliged to go to ,rome1 where he remained until the king's death4 ,further misunderstandings1 moreover1 soon arose between him and ,william's successor1 ,henry ,i41 which detained him in ,france1 until an agreement was arrived at in #aajf1 by which he was enabled to return to ,england and to his bishopric4 ,he died there on the #bast ,april #aaji4 ,his nephew1 ,anselm the younger1 came from ,lombardy1 and as a youth had entered the monastery of ,st ,michael at ,chiusa1 and received his theological training from the ,benedictines of ,canterbury4#hff ,after his uncle's death1 he was for a short time abbot of ,st ,saba in ,rome4 ,in #aaae he was chosen by the pope to bring the pallium to the newly elected ,archbishop of ,canterbury1 ,radulf4 ,as legate1 he strongly maintained the rights of the pope in the election of bishops1 and consequently fell under ,king ,henry's displeasure1 and had to retire to ,france until a reconciliation had been effected between the ,king and ,pope ,calixtus ,,ii4 ,he was then elected abbot of ,bury ,st ,edmond's and confirmed as such in #aaba4 ,here he remained until his death on the #aath ,january #aadh4 ,the attempt of a section of the chapter of ,st ,paul's in #aacf to make him bishop led to no result1 but rather caused him much annoyance4 ,the ,anglo-saxon1 ,eadmer or ,edmer1 was a disciple and faithful attendant of the older ,anselm4 ,born in ,kent1 he entered the monastery at ,canterbury and accompanied ,anselm in his banishment to ,rome4 ,after ,anselm's death1 he lived in retirement from which he emerged for a short time in #aabj to be ,bishop of ,st ,andrews in ,scotland4 ,but after a year he resigned and returned to his monastery1 where he died after #aabd4 ,he wrote a history of ,england1 a number of lives of ,english saints1 and some theological treatises1 two of which were in praise of the ,mother of ,god 7,de ,excellentia ,virg4 ,mari and ,de ,quatuor ,virtutibus ,mari74 ,it has been recently conclusively proved that he is also the author of a treatise on our ,lady's conception 7,de ,conceptione ,s4 ,mari71 hitherto generally attributed to one or other of the two ,anselms4#hfg ,in his work on the ,excellences of our ,lady1 in which her share in the work and sufferings of ,christ is brought into prominence1 ,eadmer adopts a neutral position with regard to the doctrine of the ,immaculate ,conception1 and admits the possibility that she was purified from original sin only at the ,annunciation4 ,in the last-named composition1 however1 which advocates the introduction of the festival1 he endeavours to establish the doctrine of the ,immaculate ,conception1 and defends it warmly1 and not unskilfully1 against many objections1 having1 as he says1 upon more mature consideration of the matter1 recognised its correctness4 ,the circumstance that this is the first treatise which aims especially and avowedly at defending this opinion1 endows it with a special interest4 ,,xi 7pp4 #bdc1 #cdg7 ,,excursus ,,on ,,the ,,so-,,called ,,typica ,the term ,typicum is used first of all by ,greek liturgists and rubricists to denote those short parts of the liturgy which are composed of verses from the psalms in connection both with the ,canonical ,hours and with the ,mass1 there is nothing exactly corresponding in the ,western rite4 7,leo ,allatius1 ,de ,libris ,eccl4 ,grc41 #ad1 #ae4 ,daniel1 ,thes4 ,lit41 iv4 #cac1 #cai74 ,typicum is also used as a technical term1 in the ,eastern ,church especially during the ,byzantine period1 in the sense of statute1 regulation1 etc4 ,it was applied chiefly to two kinds of documents4 ,first1 it designated the catalogues of the possessions of ecclesiastical establishments and corporations1 especially in so far as they were based upon testamentary donations1 along with the duties entailed by them upon the clergy4 ,typica of this kind were called 771 and correspond to the chartularies and 8traditiones0 of ,western monasteries and bishoprics4 ,secondly1 typicum was a term of a liturgical character1 and as such must be considered here4 ,typica1 in this sense1 were the lists of the feasts recurring in the course of the year1 of liturgical observances1 fasts1 etc41 such as were to be observed in one of the larger churches or monasteries1 along with detailed descriptions of each2 they correspond to the consuetudines of ,western monasteries and cathedrals4 ,typica of this last kind exist in large numbers1 although only a few of them have been published1 and these not in editions useful for critical purposes4 ,the best known and most important are3 7#a7 the ,typicum ,s4 ,sab2 7#b7 that belonging to the monastery of the ,studium at ,constantinople2 and 7#c7 that formerly belonging to the famous ,monastery of ,st ,auxentius in ,bithynia1 now ,ka-ish-dagh1 dating from the time of ,michael ,paleologus 7 #abfh74 ,the typicum of ,st ,sabas is sometimes valuable as a source of liturgical information1 and for its references to the festivals of the ,church1 but it is only to be used with the greatest caution4 ,it derives its name not so much from ,st ,sabas himself as from the monastery called after him near ,jerusalem4 ,leo ,allatius gives the following account of its origin from a dialogue of ,simeon of ,thessalonica2 ,st ,sabas drew up an order for the canonical hours and divine service to be observed in his monastery2 this 8diatyposis0 was destroyed owing to the ravages of the ,saracens1 but was re-established by the patriarch ,sophronius from memory1 and retouched by ,st ,john ,damascene2 later on it was altered yet again to meet the requirements of the time4 ,in the sixteenth century it was printed for practical purposes1 as1 for example1 in ,venice in #aede4 ,in this form the typicum contains the order for divine service throughout the year for monasteries following the rule of ,st ,sabas1 rubricks for the canonical hours1 the fasts and festivals1 with information as to the liturgy to be used1 the gospels and epistles1 the menology1 instructions on the canonical hours1 etc41 also rules of life and statutes for the monks and selected passages from the ,greek ,fathers4 ,it received its present form apparently from ,john ,grammaticus in ,constantinople in the twelfth century1 and cannot1 of course1 be regarded as a work of ,st ,sabas4 ,this cannot be appealed to for evidence concerning ecclesiastical customs in use before the twelfth century4 ,in the ,eastern ,church typica are issued from time to time1 somewhat corresponding to our directories4 ,with regard to the literature on this point1 it is well to mention3 ,theodoras ,toscanus1 ,ad ,typica ,grcorum ,animadversiones1 ,rom1 #ahfd4 ,pitra in ,spicil4 ,solem41 iv4 #dff seqq4 ,ehrhard1 ,rm4 ,quartalschr41 #ahic4 ,krumbacher1 ,byzant4 ,zeitschr41 ii4 #cdh2 iii4 #afg seqq4 ,waldemar ,nissen1 ,die ,diataxis des ,michael von ,attalia von #ajgg1 ,jena1 #ahid4 ,meyer in the ,theol4 ,literaturztg4 of ,shrer and ,harnack1 #ahid1 #ehh seq41 and #ahif1 ,no4 #aj4 ,gedeon1 1 etc41 ,constantinople1 #ahie4 ,,footnotes #a ,the ,greek word had become associated with the ideas of paganism and mere enjoyment4 ,christians called the week-days following on a ,sunday feria secunda1 etc4 ,this use was already established in ,tertullian's time4 #b ,j4 ,,barth1 ,babel und das israel4 ,religionswesen1 ,berlin1 #aijb4 ,see ,,schmid1 ,die ,kirche und die ,sonntagsruhe3 ,innsbr4 ,zeitschr4 f4 ,kath4 ,theol41 #aija1 #dcf et seq4 ,,linzer1 ,theol4 ,quartalschrift1 #aijj1 #ab4 #c ,num4 xxviii4 #i1 #aj2 ,ezec4 xlvi4 #c1 #d4 #d ,see the article 8,sonnabendfeier10 by ,,kr,,ll1 in ,kraus' ,realenzyklopdie4 #e ,heb4 iv4 #i2 ,acts xiii4 #bg2 xviii4 #d4 #f ,apoc4 i4 #aj2 #a ,cor4 xvi4 #b4 #g ,,euseb41 ,de ,mart4 ,pal4 #a2 see ,,baillet1 ,,ix4 x4-xiv4 #h ,acts xx4 #g seq42 #a ,cor4 xvi4 #b4 #i ,e4g41 8,et facta oblatione fit missa0 7c4 #ch1 p4 #fh74 #aj ,,euseb41 ,de ,pasch41 c4 #g2 see c4 #ab;a4 ,e4 ,,montfaucon1 ,introduction to ,eusebius' ,commentary on the ,psalms1 ,paris1 #agjg4 ,,migne1 ,patr4 ,gr41 xxiii4 #ea4 #aa ,,tert41 ,de ,orat41 #ad4 ,,socrates1 ,hist4 ,eccl41 #f1 #h4 ,,duchesne1 #bah-bb4 #ab ,,ovid1 ,fasti1 i4 #gi4 ,,leo ,m41 ,sermo1 #da1 #a4 ,,migne1 ,patr4 ,lat41 liv4 #bgb2 ,,binterim1 v4 #acd4 #ac ,,barnabas1 ,epist41 #ae4 ,,ignatius1 ,ad ,magn41 #i4 ,,justin1 ,apol41 i4 #fg4 #ad ,peregr4 ,silvi1 #ajb1 #ga cod42 ed4 ,geyer1 c4 #dd1 #b4 #ae ,,euseb41 ,vita ,const41 #d1 #ai1 #bj4 #af ,hist4 ,eccl41 i4 #ah1 towards the end3 1 4 #ag ,cod4 ,theod41 #b1 #h1 de feriis #a4 ,law of #cba4 #ah ,op4 cit41 #b1 #h1 #ah2 #h1 #h1 #c2 #aa1 #g1 #ac4 ,in these laws ,sunday is still called 8dies solis10 but with the addition1 8quem dominicum rite dixere majores40 #ai ,op4 cit4 #ae1 #e1 #e1 de spectaculis4 #bj ,chron41 ,pasch41 ad a #dfg4 #ba ,for instances1 see ,,baillet1 ix4 art4 #a1 c4 #e et seq4 #bb ,vita ,const41 #d1 #ah4 #bc ,constit4 ,apost41 #b1 #ei2 #e1 #bj2 #g1 #bc and #cj2 #h1 #cc4 ,,tert41 ,de ,orat41 #bj4 #bd ,laod4 can41 #bi3 4 ,this ,council was held between #cdc and #cha4 ,for further particulars1 see ,,binterim1 v4 #acd-eb4 #be ,,euseb41 ,vita ,const41 #d1 #ai4 #bf ,op4 cit4 #d1 #bc4 #bg ,const4 ,apost41 #b1 #ei2 #h1 #cc4 #bh ,op4 cit4 #g1 #cg4 #bi ,,thomassin1 i4 #b1 c4 #b1 #agf seqq4 #cj ,council of ,rouen 7#fej71 ,can4 #ae4 ,decr4 ,grat41 ,can4 #a1 dist4 #c1 de consecr42 ,can4 #aj1 de feriis1 #c1 #i4 ,for the variations in the observance of the ,sabbath1 see ,,alt41 #aj seqq4 #ca ,lev4 xxiii4 #bd42 #c ,kings viii4 #fe42 #b ,chr4 xxix4 #ag42 xxx4 #bb4 #cb ,,ideler1 ,handbuch der ,chronol41 i41 ,berlin1 #ahbe1 #eae4 #cc ,b,,umer1 #cbe et seq4 #cd ,micrologus1 #dc4 ,,migne1 ,patr4 ,lat41 cli4 #ajaj4 ,there are1 however1 still exceptions to this rule1 e4g41 ,st ,cornelius1 ,st ,silverius1 etc4 ,moreover1 the above regulation only took effect in the city of ,rome4 #ce ,b,,umer1 #cad1 #ced4 #cf ,op4 cit4 #cbe4 #cg ,op4 cit4 #dii4 #ch ,appendix i4 #ci ,de ,bapt41 #ai4 #dj ,c4 ,cels41 #h1 #bb4 #da ,cod4 ,theod41 #b1 #h1 #a1 #ai4 #db ,cod4 ,justin41 #c1 #ab1 ,no4 #f4 #dc ,op4 cit4 #c1 #ab1 ,no4 #g1 compared with ,cod4 ,theod4 #b1 #h1 #ai4 #dd ,cod4 ,theod41 #b1 #h1 #bj4 #de ,op4 cit4 #ae1 #e1 #b4 #df ,op4 cit4 #b1 #h1 ,nos4 #bj1 #ba1 #be4 #dg ,op4 cit4 #ae1 #e1 ,no4 #e1 compared with #b1 #h1 #bd4 #dh ,op4 cit4 #b1 #h1 #bc4 #di ,constit4 ,apost41 #e1 #ac-bj2 compare #h1 #ac4 ,,chrys41 ,hom4 #d ,pentec4 ,,proclus1 ,or4 #c1 #a4 ,,philastrius 7,de ,hr41 #ada7 enumerates eight festivals1 because he adds the ,wednesday in ,holy ,week4 #ej ,,gregor4 ,,tur41 ,hist4 ,franc41 #aj1 #e4 ,,migne1 ,patr4 ,lat41 lxxi4 #eff4 #ea ,the #bgth or #bhth ,march was frequently regarded in the ,gallic ,church as the actual date of the resurrection of ,christ1 and the #beth ,march as the date of ,his death4 #eb ,,sonnatius1 ,statuta1 c4 #bj4 ,,migne1 ,patr4 ,lat41 lxxx4 #ddf4 #ec ,,hartzheim1 ,conc4 ,germ41 i4 #gc4 ,,hard41 iii4 #aidd4 ,,mansi1 xii4 #chc4 #ed ,conc4 ,aquisgr41 ,can4 #ai4 ,,migne1 ,patr4 ,lat41 xcvii4 #cbf4 ,,binterim1 ,conc4 ii4 #cca4 #ee ,,binterim1 op4 cit4 #dff4 ,,hard41 iv4 #abda4 ,,mansi1 xiv4 #cic4 #ef ,capit4 ,hettonis4 ,,migne1 ,patr4 ,lat41 cv4 #gfc4 ,,binterim1 ,denkw41 v4 #cjb4 #eg ,,hartzheim1 ,conc41 l4 #dd4 ,see also ii4 #fab1 #fib4 #eh ,op4 cit4 iii4 #bba1 ,can4 #f4 ,,migne1 ,patr4 ,lat41 cxxxviii4 #hcb4 #ei ,,burchard1 ,decreta1 #b1 #gg4 ,,migne1 ,patr4 ,lat41 cxl4 #fdj4 ,,ivon41 ,decret41 #d1 #ad4 ,,migne1 ,patr4 ,lat41 cxli4 #bfj4 #fj ,see ,appendix ii4 7a74 #fa ,can4 #a1 dist4 #c1 de ,consecr41 taken from a ,council of ,lyons4 #fb ,can4 #e1 x41 de ,feriis #b1 #i4 ,the feasts of ,our ,lady are the same as in ,decretum ,grat4 #fc ,see ,appendix ii4 7b74 #fd ,in the diocese of ,lyons1 for example1 in #aegg there were no fewer than ninety-nine days of this kind1 including ,sundays1 ,easter and ,pentecost being observed each for three days4 ,see ,,migne',s ,handbook1 #cdg4 #fe ,,binterim1 ,conc41 vi4 #aah and #ebd2 ,denkw41 v4 #a1 #cjc1 etc4 ,,binterim and ,,mooren1 ,die ,erzdizese ,kln im ,mittelalter1 i41 ,khn1 #ahib1 #ebf4 ,,hartzheim1 ,conc4 ,germ41 v4 #ajf2 vi4 #dih4 ,further information is contained in the collections of ,church ,councils4 ,see the ,council of ,szabolcs in ,hungary1 #ajib 7i4 cap4 #cg and #ch2 ,,mansi1 xx4 #geg72 ,oxford1 #abbb1 can4 #h2 ,toulouse1 #abbi1 cap4 #bf2 ,worcester1 #abdj2 the statutes of ,le ,mans 7,,mansi1 xxiii4 #gfd72 the ,councils of ,lige1 #abhg2 ,wrtzburg1 #abih2 ,utrecht1 #acdg2 ,prague1 #acee 7,,hartzheim1 iii4 and iv471 and ,,bamberg1 #adia 7tit4 #cf2 ,,hartzheim1 v4 #fai71 which1 with fifty-four holy days of obligation besides ,sundays1 represents the non plus ultra in this direction4 #ff ,see ,appendix ii4 7c74 #fg ,printed by ,,seldenius1 ,de ,synedriis1 iii41 ,amstel4 #afgi1 c4 #ae1 #bjd4 #fh ,dist4 #c1 de ,conscr41 ,can4 #a ,conquestus1 de ,feriis4 ,see also ,matisconense1 ,can4 #aj4 #fi ,,thomassin1 i4 #aca seqq4 #gj ,,ferraris1 ,prompta ,bibl41 iii41 art4 ,festa1 #b and #c4 #ga ,de ,novis ,festivitatibus non ,instituendis4 #gb ,,hospinianus1 #ah4 ,,thomassin1 i4 c4 #aa2 ,de la diminuation du nombre des ftes4 #gc ,j4 ,,fessler1 ,concerning the suppressed ,holy ,days1 in the ,archiv fr ,kirchenrecht1 v4 7#ahfj7 #aid4 ,,sch,,ch-,,grimmich1 ,handbuch der ,pastoraltheol41 #ajth ed41 #cch seqq4 #gd ,bull4 ,rom4 ,contin41 ix41 ,rom1 #ahdf1 #abj4 #ge ,these briefs of ,clement ,,xiv41 ,pius ,,xi41 and ,leo ,,xii41 are printed in ,,dumont1 ,sammlung kirchl4 ,erlasse fr d4 ,erzd4 ,kln1 #bnd ed41 #aii seqq4 #gf ,see ,appendix iii4 #gg ,alt41 #ded4 #gh ,this ,calendar contains twenty-six days in addition to the chief feasts4 ,see the table in the ,book of ,common ,prayer4 #gi ,sermo #dg1 in ,exod4 ,in omnibus solemnitatibus ,christianis non ignoramus paschale sacramentum esse prcipium4 #hj ,sermo #dh1 c4 #a4 #ha ,,beda1 ,de rat4 ,temp41 #a1 #e4 #hb ,exod4 xii4 #aa2 ,num4 xxviii4 #af4 #hc ,,euseb41 ,hist4 ,eccl41 #d1 #cc4 #hd ,de ,orat41 c4 #ah4 #he ,by ,pascha1 ,,tertullian probably understands ,holy ,week and ,easter ,week together1 as a time during which each day had its liturgical celebration1 8collecta10 which was not the case generally4 ,similarly1 ,quinquagesima means the period from ,easter to ,whitsunday4 #hf ,adv4 ,mar41 #d1 #ab2 ,de ,jeiun41 #ad4 ,cf4 ,de ,bapt41 #ai2 ,de ,cor41 #c4 #hg ,de ,jeiun41 #ad4 #hh ,adv4 ,marc41 #e1 #g4 #hi ,philos41 #h1 #ah4 #ij ,can4 ,arab41 #bb4 #ia ,,mai1 ,nova ,coll4 ,vet4 ,script41 iv4 #bjh2 ,,migne1 ,patr4 ,gr4 xxiv4 #fid4 #ib ,vita ,const41 #c1 #ag1 seqq4 #ic ,exod4 xii4 #db4 #id ,exod4 xii4 #f-h4 #ie ,lev4 xxiii4 #g1 #h4 #if ,ibid4 ver4 #aj et seqq4 #ig ,isa4 liii4 #g et seq4 #ih ,exod4 xii4 #df2 ,st ,john xix4 #cf4 #ii #a ,cor4 v4 #g1 #h4 #ajj ,col4 ii4 #af4 #aja ,,justin1 ,dial41 c4 #dj1 #aaa4 ,,tert41 ,adv4 ,marc41 #d1 #dj2 #e1 #g4 #ajb ,the ,greeks of the province of ,asia1 for example1 voluntarily adopted the ,julian ,calendar under ,augustus1 according to an inscription discovered at ,priene4 ,rvue ,archol1 #aijj1 #ceg4 ,mitteil4 des kaiserl4 archol4 ,instits at ,athens1 #ahii4 #ajc ,,ideler1 ,handbuch der ,chronol41 i4 #dcc4 #ajd ,op4 cit4 #adb4 #aje ,,ideler1 ,handbuch der ,chronol41 i4 #aac1 #aag1 #aai4 #ajf ,so ,,ideler1 who is certainly an authority1 ,handbuch der ,chronol41 i4 #egj et seq4 #ajg ,,josephus1 ,ant41 i4 #a1 #c3 4 ,,ideler1 op4 cit4 #dja1 #ead1 #egj4 #ajh ,nilles 7p4 #bhf7 expressly declares himself opposed to the feast of ,easter being fixed on a stated ,sunday in ,april4 ,according to information given in the ,klnischen ,volkszeitung for the #bbnd ,may #ahid1 the ,barnabite ,csar ,tondini is said to be at work upon a reform of the ,calendar1 the chief features of which are the giving a fixed date for ,easter and the transferring of the extra day in leap year to the end of the year4 ,he is of opinion that this reform will be acceptable to the ,russians also4 #aji ,st ,luke xix4 #bi seqq42 ,st ,john xii4 #a seqq4 #aaj ,among the ,fathers1 ,st ,ambrose1 more especially1 deals with the question of the day of the week and day of the month on which the ,last ,supper took place4 ,cf4 ,epist4 #bc1 written in #chf4 ,he says the ,last ,supper was held on the #adth ,nisan which was a ,thursday1 on the #aeth1 ,christ was crucified1 and1 on the #agth1 ,he rose again4 ,the day of ,his death must be kept in sorrow and fasting4 ,therefore the two events cannot be commemorated on the same day1 and ,christ's death cannot be commemorated on a ,sunday4 ,if the #aeth ,nisan falls on a ,sunday1 ,easter must be postponed to the following week4 ,when ,johannes ,philoponus1 in the treatise ,de ,paschate 7ed4 ,c4 ,walter1 ,leipzig1 #ahii7 makes our ,lord keep the ,last ,supper on the #acth ,nisan and celebrate not the old1 but a new mystical passover1 and then says3 7,st ,mark xxvi4 #ag7 means 4 ,,harnack and ,,sh,,rer1 ,theol4 ,literaturztg41 #aijj1 ,no4 #d4 #aaa ,etymol41 #f1 #ag1 #aj2 ,,migne1 ,patr4 ,lat41 lxxxii4 #bdg4 #aab ,,euseb41 ,hist4 ,eccl41 #d1 #ba2 #e1 #bg4 #aac ,twenty-first ,festal ,letter1 for the year #cdi1 in ,larsow #cc4 #aad ,hist4 ,eccl41 #e1 #bg4 #aae ,adv4 ,hr41 #gj1 c4 #ab3 ' 1 ' 1 1 etc4 #aaf loc4 cit4 c4 #aa4 #aag ,ep4 ad ,januarium41 #ee1 c4 #a-c4 #aah ,,migne1 ,patr4 ,lat41 lxxii4 #dg-ea4 #aai ,de ,ord4 ,fer4 ,,migne1 ,patr4 ,lat41 xc4 #fjg4 #abj ,for a full account of the ceremonies1 etc41 belonging to this part of the ,church's year1 see ,lent and ,holy ,week1 by ,h4 ,,thurston1 ,s4,j41 ,london1 #aijd4 ,trans4 #aba ,matiscon1 #b1 #c4 #abb ,cf4 ,ordo ,i41 #g4 ,,migne1 ,patr4 ,lat41 lxxviii4 #ied1 #iid et seqq4 #abc ,,hefele1 ,konciliengesch41 #bnd ed41 ,freiburg1 #ahgg1 iii41 #cf1 #db1 #egg1 #eif4 #abd ,peregrinatio ,silvi1 c4 #cj1 ed4 ,geyer1 #fg cod41 and ,,chrysost41 ,hom4 #cj in ,gen41 #aj t4 #d4 fol4 #bi4 ,,binterim 7,denkw4 v4 #agi7 prefers to derive 8,karwoche0 from 8carena10 which in the ,romance languages has taken various forms 7carme carenzia7 and also in the old ,german is found as ,karina1 in reference to the strict fast then observed4 #abe ,nor in the ,antiphonarium ,greg41 to which ,,binterim 7,denkw4 v4 #agd7 refers4 #abf ,peregr4 ,silvi1 c4 #cj1 #ca1 ed4 ,geyer1 #fd cod4 ,since the pilgrim1 in describing the size and strength of the ,euphrates 7c4 #ah1 p4 #fa1 #aa71 recalls the ,rhone1 it seems certain she belongs to ,southern ,france4 ,i use the expression1 8,gallic pilgrim10 as her name may have been either ,silvia or ,egeria4 ,she travelled in the ,east between #cgh and #cid4 #abg ,hora decima4 ,peregr4 ,silvi1 ed4 ,geyer1 c4 #ce4 #abh ,peregr4 ,silvi1 ed4 ,geyer1 c4 #cf-ch1 p4 #fg-fi cod4 #abi ,the name was usual in ,spain4 ,,mabillon1 ,de ,lit4 ,gal41 #cb4 ,,migne1 ,patr4 ,lat41 lxxii4 #ahf1 quotes for it ,,isidor41 ,de ,off4 ,eccl41 #a1 #bh4 #acj ,according to ,,migne 7,handbuch1 #fga7 in several dioceses of ,france it is not even yet the custom4 #aca ,i have arrived at the conclusion that in the missal in the cathedral library at ,cologne 7cod4 #hh71 the benedictio palmarum has been added by another hand4 ,in the ,essen cod4 ,d4,i41 it appears in the first part 7fol4 #de71 but in neither of the other parts4 #acb ,de ,off4 ,eccl41 #a1 #bh4 ,,migne1 ,patr4 ,lat41 lxxxiii4 #gfc4 ,,isidore makes no mention of carrying palm branches in the church1 as ,,duchesne 7p4 #bcg7 implies1 but he does speak in this passage of the traditio symboli and of the capitilavium which in ,spain were both performed on ,palm ,sunday4 #acc ,de ,off4 ,eccl41 #d1 #aj4 ,,migne1 ,patr4 ,lat41 cv4 #ajjh4 #acd ,,isidor41 ,de ,off4 ,eccl41 #a1 #bg4 #ace ,,mabillon1 ,lit4 ,gall4 ,,migne1 ,patr4 ,lat41 lxxii4 #bfe4 ,cf4 ,synod of ,agde 7#ejf71 can4 #ac4 #acf ,,ambrosius1 ,epist41 #bj1 c4 #d4 #acg ,sacr4 ,geb41 #a1 #ce1 #cf4 ,,migne1 ,patr4 ,lat41 lxxiv4 #ajhh4 #ach ,,augustin41 ,sermo1 #eh1 c4 #aa4 8,ideo die sabbati03 ,sermo1 #bab1 c4 #a1 #b4 #aci ,avitus 7 #eah71 in ,,migne1 ,patr4 ,lat41 lix4 #cjb1 #cji1 #cba-cbf4 ,eligius 7 between #fdj and #fei71 ,hom41 #aj4 ,,migne1 ,patr4 ,lat41 lxxxvii4 #fbh4 #adj ,kirchenlexikon1 v41 #bnd ed41 #acji1 art4 ,grndonnerstag by ,,punkes4 #ada ,,mart,,ne1 iii41 #bcg1 #cdf1 #ceb4 ,incipiat cantor cum cappa viridi missam1 presbytero1 diacono et subdiacono indutis ornamentis viridibus1 etc4 ,also ,,wickham ,,legg1 whose pamphlet on the ,history of the ,liturgical ,colours 7,london1 #ahhb7 is only concerned with the last three centuries1 shows 7p4 #ba7 that green was used in many places1 in ,mainz among others4 #adb ,cf4 ,app4 iv4 #adc e4g4 by ,,greg4 of ,tours1 ,hist4 ,franc41 #h1 #dc2 festa ,dominic ,cn4 #add ,,mart,,ne1 ,de ,ant4 ,eccl41 iv4 #bb2 ed4 ,antw4 #agbg1 iii4 p4 #bbg seqq41 where the prayers over the penitents are given in full4 #ade ,an offerendum sit mane et rurus post cnam 444 an jeiunandum et post cnam tantummodo offerendum1 an etiam jeiunandum et post oblationem sicut facere solemus cnandum4 ,,augustin41 ,epist41 #ed ad ,januarium1 c4 #d2 #aa1 #cjb4 #adf ,,migne1 ,patr4 ,lat41 lxxiv4 #aajb4 #adg ,,muratori1 ii4 #ee and ,ordo ,i4 ,,migne1 ,patr4 ,lat41 lxxviii4 #iea4 #adh ,pseudo-,alcuin4 ,,migne1 ,patr4 ,lat41 ci4 #abje et seq4 #adi ,oleum in altari sanctificatum4 ,,cyprian1 ,epist41 #gj1 c4 #b4 #aej ,so called from ,st ,john xiii4 #cd3 mandatum novum do vobis4 ,the washing of the feet preceded vespers4 ,each monk had to wash the feet of the poor1 and1 lastly1 the abbot and prior washed the feet of the brethren4 ,consuet4 ,farf41 #di4 ,hence the ,english name for the day4 ,trans4 #aea ,de ,off4 ,eccl41 #a1 #bi4 ,lit4 ,mozar4 ,,migne1 ,patr4 ,lat41 lxxxv4 #djf4 #aeb ,,st ,,augustin41 ,conf41 #h1 #e2 de loco eminentiori4 #aec ,epist41 #bc1 c4 #ab4 ,,migne1 ,patr4 ,lat41 xvi4 #ajcj4 #aed ,constit4 ,apost41 #e1 #ah2 1 ' 4 #aee ,this is also the custom in the ,russian ,church4 8,the priests wear black vestments during the whole service on ,good ,friday1 as a sign of grief for the death of the ,redeemer40 7,,maltzew1 lxxxiv47 ,by the law of #bnd ,sept4 #ahii1 in ,prussia1 ,good ,friday was made a general public holiday4 #aef ,his dissertation is incorporated in the treatise1 ,de ,divinis ,officiis of the pseudo-,alcuin 7,,migne1 ,patr4 ,lat41 ci41 #abaa et seqq474 ,he is also the author of the short treatise ,de ,computo 7,,migne1 cxxxvii4 #ah seqq474 ,trithemius wrongly locates him in the eleventh century4 #aeg ,epist4 ad ,decentium ,eng41 #be1 c4 #b3 ,constat apostolos biduo isto in mrore fuisse et propter metum ,judorum occuluisse4 ,quod utique non dubium est1 in tantum eos jeiunasse biduo memorato1 ut traditio ecclesi habeat1 isto biduo sacramenta penitus non celebrari4 ,sacramenta here means masses1 as well as ,sacramentarium ,missale4 ,it appears that the two last days of each week in ,lent were without a celebration of the liturgy1 for the ,pope continues3 ,qu utique forma per singulas tenenda est hebdomadas1 etc4 #aeh ,,maltzew1 lxxxvi4 et seqq4 #aei ,missale ,gothico-,gallic4 ,,migne1 ,patr4 ,lat41 lxxii4 #bfg4 #afj ,,amalarius1 ,de ,off4 ,eccl41 #a1 #ae2 ,et inde communicet populus4 ,de qua observatione interrogavi ,romanum archidiaconum et ille respondit3 ,in statione ubi apostolicus salutat crucem1 nemo ibi communicat4 ,,migne1 ,patr4 ,lat41 cv4 #ajcb4 ,ordo ,rom4 ,i4 7,,migne1 ,patr4 ,lat41 lxxviii4 #ied7 has the general communion 7et communicant omnes cum silentio74 ,,rabanus ,,maurus 7,de ,cleric4 ,instit41 #b1 #cg7 mentions the other ceremonies 7,,migne1 ,patr4 ,lat41 cvii4 #cdi74 #afa ,adnuntial diaconus ut supra4 ,sac4 ,gelas4 ,,migne1 ,patr4 ,lat41 lxxiv4 #aaje4 #afb ,liber ,sacramentorum1 ed4 ,menard4 ,,migne1 ,patr4 ,lat41 lxxviii4 #gi1 #hf et seq4 #afc ,,muratori1 ,lit4 ,rom4 ,vet41 ii4 #eg4 #afd ,vide ,appendix iv4 #afe ,among the ,greeks it is continued during ,lent4 ,,maltzew1 lxxxvi4 #aff ,it first appears in ,ordo ,rom41 xiv4 n4 #id 7#acth cent474 ,,migne1 ,patr4 ,lat41 lxxviii4 #abah4 ,,binterim1 ,denkw4 v4 #bba4 #afg ,this view is maintained by ,,thomassin1 #ccj seq4 ,against this ,,binterim 7,denkw41 v4 #bad7 rightly defends the opinion that the blessing of the new fire was unknown in ,rome in the eighth century4 ,this appears from the answer of ,pope ,zacharias to the inquiry of ,st ,boniface on the point4 ,it was only introduced at ,rome by ,leo ,,iv4 ,the ecclesiastical rite seems to have been moulded on the 8,osterfeuer0 in use among the ,germans4 ,the most ancient ,roman sacramentaries know nothing of it4 #afh ,in the life of ,zosimus 7 #dah7 it only says3 8,per parrocia concessa licentia cereum benedici40 ,it is doubtful if these obscure words refer to the ,paschal candle4 ,cf4 ,,duchesne1 ,lib4 ,pont41 i4 #bbe4 #afi 8,hoc autem die inclinante ad vesperam statuta celebratio noctis ,dominic in ecclesia incipitur10 etc4 7,,rabanus ,,maurus1 ,de ,cleric4 ,instit41 #b1 #ch2 ,,migne1 ,patr4 ,lat41 cvii4 #cej74 8,post nonam 7#c p4m47 vestiantur omnes qui ad sacram aliquid habuerint legendi10 etc4 7,consuet4 ,farf41 ed4 ,albers1 #ee74 ,the ,constit4 ,lanfranci give the same hour 7,,migne1 ,patr4 ,lat4 cl4 #dff74 ,according to ,ordo ,rom41 x4 ,app41 ,no4 #af1 the ceremonies began at hora sexta 7noon74 ,the ,greeks and ,russians have their ,mass after their evening service or ,vespers4 ,,maltzew1 xciii42 ,,hefele1 ,beitrge1 ii4 #bia4 #agj ,cf4 ,,augustin41 ,sermo #bbh in die pasch ,v43 8,post laborem noctis prterit 444 diu vos tenere sermone non debeo40 ,in ,africa the baptism took place in the night between ,saturday and ,sunday1 ,sermo #bad1 c4 #a4 #aga ,,muratori1 ,lit4 ,rom4 ,vet41 ii4 #fa-ff4 #agb ,,migne1 ,patr4 ,lat41 lxxii4 #cfd-ga4 #agc ,,migne1 ,patr4 ,lat41 lxxii4 #bfh-gg4 #agd ,,migne1 lviii4 #ij4 ,ordo ,rom4 ,i4 7ib4 #iea et seqq47 gives the later ritual directions for the three last days of ,holy ,week4 #age ,,binterim 7,denkw41 v4 #bdg7 thinks it was not observed when the anniversary of the previous ,easter fell on ,lent4 #agf ,so ,,durandus1 ,de ,off4 ,eccl41 #f1 #hh4 ,in the ,consuet4 ,farf4 7ed4 ,albers71 #eh1 a solemn procession of the monks in the monastery and in the church is also mentioned4 #agg ,ordo ,rom41 xiv4 c4 #ie2 ,,migne1 ,patr4 ,lat41 lxxviii4 #abai4 ,some of the customs approached the dramatic1 e4g41 ,,mart,,ne1 iii4 #dhc1 #ejf et seq4 #agh ,,thalhofer1 ,liturgik1 ii4 #b1 #eea4 ,for ancient and popular customs1 see ,,migne1 ,handbuch1 #ffb et seqq4 #agi ,peregr4 ,silvi41 ed4 ,geyer1 c4 #ci and #dj4 ,in many dioceses of ,france processions were made throughout the entire week 7,,mart,,ne1 iii4 #eaj74 #ahj ,de ,cleric4 ,instit41 #b1 #ci2 ,,kn,,pfler1 #ach4 #aha ,,muratori1 ,lit4 ,rom4 ,vet41 ii4 #fg-ge4 ,the designation of the several days of ,easter week differs only in form from that now in use4 ,the ferias are called 8feri in albis10 the ,sunday after ,easter1 8,dominica post albas1 scil4 depositas40 #ahb ,this consisted in pouring out at the altar water drawn from the pool of ,siloe 7,,winer1 ,bibl4 ,realw41 ii4 #h74 #ahc ,athanasius1 translated by ,,larsow1 #id1 and for the whole subject1 ,nilles3 ,innsbr4 ,zeitschr4 fr kath4 ,theol41 #ahie1 #afi seqq4 #ahd ,the history of fasting1 abstinence1 and kindred subjects is excellently given by ,,baillet 7ix4 #cg-acj71 according to the information at his disposal4 ,of more recent works1 ,,funk1 ,die ,entwicklung des ,osterfastens in seinen kirchengeschichtlichen ,abhandlungen1 ,paderborn1 #ahig1 #bda-gj4 #ahe ,didach1 c4 #h2 ,,hermas1 ,simil41 #e1 #a2 ,,tert41 ,de ,jej41 c4 #b1 #aj1 #ad4 #ahf 8,jejuno bis in sabbato0 7,st ,luke xviii4 #ab72 ,,duchesne1 ,orig41 #bah2 ,,funk1 ,anm4 zur ,didach1 #h1 #a4 #ahg ,strom41 #g1 #gd1 ed4 ,sylburg4 #ahh ,,tertullian1 op4 cit4 #b1 #ac1 #ad4 #ahi ,,eus41 ,hist4 ,eccl41 #e1 #bd1 #aa-ah4 #aij 7,,euseb41 op4 cit474 ,,funk1 op4 cit4 #bdb et seq41 defends the above interpretation of the passage against ,probst4 #aia ,origen cannot be quoted for the fast of forty days1 for the evidence attributed to him is really that of his translator1 ,rufinus4 ,cf4 ,,funk1 op4 cit4 #aib 4 ,this passage is not quoted in the treatise of ,funk already referred to4 ,his conclusions must accordingly be modified4 #aic ,,larsow1 ,festbriefe deshl4 ,athanasius1 #fb4 #aid ,op4 cit4 #fi4 #aie ,op4 cit4 #abg4 #aif ,,larsow1 ,festbriefe deshl4 ,athanasius1 #adi4 #aig ,de ,paschate1 c4 #d4 #aih ,peregr4 ,silvi41 ed4 ,geyer1 c4 #bg1 #bh 7#fj-fb cod474 #aii ,de ,elia41 c4 #aj4 #bjj ,constit4 ,apost41 #e1 #ac4 #bja ,op4 cit4 #e1 #ah1 #ai4 #bjb ,op4 cit4 #e1 #ae1 #a4 #bjc ,,leo ,m41 ,sermo #dj1 #e4 #bjd ,sermo #dh1 #a4 #bje ,sermo #dd1 #b2 #dg1 #a4 #bjf ,aurel4 ,i41 ,a4,d4 #eaa1 can4 #bd2 ,aurel4 ,,iv41 ,a4,d4 #eda1 can4 #b4 #bjg ,,augustin41 ,epist4 ad ,januarium1 c4 #d2 ,,migne1 ,patr4 ,lat41 ii4 #bjb4 #bjh ,trull41 #ee4 #bji ,hist4 ,eccl41 #e1 #bb4 ,,sozomen 7#g1 #ai7 and ,,cassiodorus 7,hist4 ,misc41 #i1 #ch7 have merely copied ,socrates4 #baj ,,tert41 ,de ,jej41 #b1 #aj1 #ac1 #ad1 etc4 #baa ,didach1 c4 #h2 ,,clemens ,,alex41 ,strom41 #g1 #ab2 ,,origen1 ,c4 ,celso41 #h1 #ba4 #bab ,constit4 ,apost41 #e1 #ae1 #bj2 #g1 #bc2 ,can4 ,apost41 #fi 7#fh74 #bac ,can4 ,arab41 #bj4 #bad ,alt41 #abc4 #bae ,,augustin41 ,epist41 #cf1 n4 #h2 ,,innoc4 ,i41 ,epist41 #be1 #g2 ,,migne1 ,patr4 ,lat41 xx4 #eee2 ,,prudent41 ,perist41 #f1 #eb4 #baf ,,rahmani1 ,test4 ,i4 ,chr41 #a1 #bb1 #cc2 #cf1 #ga4 #bag ,,gregor4 ,,tur41 ,hist4 ,franc41 #aj1 #ea2 ,,amalarius1 ,de ,off4 ,eccl41 #d1 #cg2 ,,migne1 ,patr4 ,lat41 cv4 #abej4 #bah ,,binterim1 ,denkw41 ii4 #ehi4 #bai ,de ,jej41 c4 #a1 #b1 #e1 #i1 #ab1 #ag4 #bbj ,,hieronymus1 ,epist4 #bg ad ,marcellam4 #bba ,can4 ,arab41 #bb4 #bbb ,constit4 ,apost41 #e1 #ah4 #bbc ,peregr4 ,silvi1 c4 #bh1 #d4 #bbd ,hom4 de ,statius1 #c1 #d4 #bbe ,decr4 ad ,bulg4 ,epist4 #ig1 c4 #d2 ,,migne1 ,patr4 ,lat41 xcvii4 #ihj4 ,,binterim1 ,denkw4 v4 #b1 #afj seqq4 ,dist4 #c1 de consecr4 de esu carnium4 ,dist4 #e1 c4 ,quia dies4 #bbf ,,ferrari1 ,prompta ,bibl41 art4 ,abstinentia1 #a1 #db4 #bbg ,since the fasts were very strictly observed in the ,middle ,ages1 it was a custom to have an especially good meal in the day or evening before they began4 ,hence the ,german expression 8,fastnacht40 ,unfortunately the ,fastnacht is not limited nowadays to one night1 but lasts for three days1 and even1 where possible1 right into ,ash-,wednesday4 #bbh ,the rubric1 according to which ,vespers1 from the ,first ,sunday in ,lent onwards1 are to be said ante comestionem1 also belongs to the more primitive arrangement4 #bbi ,,migne1 ,patr4 ,lat41 lxxiv4 #ajfe4 #bcj ,hom4 ,i4 #af in ,evang41 c4 #e2 ,,migne1 ,patr4 ,lat41 lxxvi4 #aacg4 #bca ,sacram4 ,gelas42 ,,migne1 ,patr4 ,lat41 lxxiv4 #ajgf et seqq4 #bcb ,see1 however1 fer4 iv4 after ,ltare3 8,effundam super vos aquam mundam10 and the ,saturday before ,passion ,sunday3 8,sitientes venite ad aquas40 #bcc ,,lanfranc1 ,decreta1 sectio #c2 ,,migne1 ,patr4 ,lat41 cl4 #dec2 ,,rupert ,,tuit41 ,de ,div4 ,off41 #d1 #i2 ,,honorius ,,aug41 ,gemma1 #c1 #df2 ,,durandus1 ,rationale1 #a1 #c 7this last speaks of two such curtains--cortin74 ,,heuser1 ,art4 ,fastentuch1 in ,kirchenlex41 iv41 #bnd ed41 #abee2 ,,schriver1 ,der ,dom zu ,osnabrck1 etc41 #aija2 ,,maltzew1 ,triodion1 vi4 #bcd ,for the ,transfiguration1 see ,,baillet1 v4 #ajd2 ,b,,umer1 ,gesch4 des ,breviers1 #bii1 #cee2 ,,marzohl ,u4 ,,schneller1 iv4 #fec seqq4 #bce 3 ,,euseb41 ,de ,sol4 ,pasch41 c4 #e2 ,,migne1 ,patr4 ,gr41 xxiv4 #fii2 ,,socrates1 ,hist4 ,eccl41 #g1 #bf3 4 ,on can4 #dc of ,elvira1 cf4 p4 #aaj4 #bcf ,constit4 ,apost41 #e1 #ah4 #bcg ,epist4 ad ,januarium1 #ed1 c4 #a2 ,sermo #bfa-fe4 #bch ,,cyrill4 ,,hieros41 ,catech41 #ad1 c4 #bc4 #bci ,peregr4 ,silvi1 #gj cod41 ed4 ,geyer1 c4 #db4 #bdj ,,adamnan41 ,de ,locis ,sanctis41 #a1 #bb2 ,,migne1 ,patr4 ,lat41 lxxxviii4 #hjc4 #bda ,,chrysost41 ,sermo in ,ascens41 ed4 ,,montfaucon1 ii4 #b1 #dbj4 #bdb ,st ,luke xxiv4 #fj1 where means1 in the direction of ,bethania4 ,acts i4 #ab2 ,heb4 vi4 #ad2 ix4 #bd2 ,eph4 iv4 #i2 ,col4 iii4 #a4 #bdc ,cf4 the commentary of ,schanz1 in loc4 #bdd ,when ,,chrysostom 7,hom4 in ,acta ,apost41 #c1 #a7 places our ,lord's ,ascension on ,saturday1 it may be that he reckoned the interval after the ,resurrection as consisting of forty full days4 ,one is not justified in concluding1 as some do1 that in ,antioch the ,ascension was kept on ,saturday4 #bde ,,tert41 ,de ,orat41 c4 #bc2 ,de ,cor41 #c4 #bdf ,peregr4 ,silvi1 ed4 ,geyer1 b4 #da 7#fi cod474 #bdg ,the aim of the forty-third canon of ,elvira seems to be the abolition of this custom4 ,a later addition to the canon adds3 8post pascha quinquagesima teneatur1 non quadragesima40 ,the date of this addition is unknown4 ,,hefele-,,kn,,pfter1 ,konziliengesch4 ii41 #bnd ed41 #agd4 ,dr ,,herbst 7ibid47 thought the reference was to the ,montanists1 but even if there were any ,montanists in ,spain at that period1 their heresy could scarcely be called 8,nova40 #bdh ,cf4 ,,muratori1 ii4 #gej-eh1 and #hgc4 #bdi ,exod4 xxxiv4 #bb2 ,deut4 xvi4 #aj4 #bej #b ,mac4 xii4 #cb2 ,acts ii4 #a2 ,joseph41 ,antt41 #c1 #aj1 #f4 #bea ,,leo ,m41 ,sermo #ge in ,pentec42 ,,augustin41 ,epist4 #ef1 c4 #af ,ad ,disqu4 ,januarii1 #b1 #bah4 #beb ,,tert41 ,de ,cor41 #c1 and ,de ,bapt41 #ai1 where probably 8latissimum spatium10 and not 8ltissimum10 is the correct reading4 #bec ,,tert41 ,de ,bapt41 #ai2 ,de ,idol41 #ad2 ,,cassian41 ,coll41 #ba1 #aa1 #ai2 ,bened4 ,regula1 #ae4 #bed ,,tert41 ,de ,jej41 #ad4 #bee ,,tert41 ,de ,bapt41 #ai3 8pentecoste qui est proprie dies festus40 #bef ,can4 ,arab41 #bb4 #beg ,peregr4 ,silvi1 ed4 ,geyer1 c4 #dc #gj cod42 cf4 #dd1 #b4 #beh ,,mart,,ne1 ,de ,ant4 ,eccl4 ,rit41 iv4 #bh1 #dda-edc4 #bei ,,augustin41 ,sermo #bgb ad infantes4 #bfj ,,mart,,ne1 iv4 #bh1 #dda-edc4 #bfa ,according to the ,consuet4 ,farf4 7ed4 ,albers1 #gc71 a ,mass for the dead was to be celebrated in the forenoon2 at mid-day the brethren were to rest1 and then about #b ,p4,m4 begin the lesser hours1 which were followed by the ,high ,mass4 ,afterwards came a meal4 #bfb ,constit4 ,apost41 #e1 #bj1 #g3 4 #bfc ,de ,off4 ,miss1 c4 #c2 ,,migne1 ,patr4 ,lat41 cxlii4 #ajfb4 #bfd ,conc4 ,mogunt41 ,a4,d4 #hah1 can4 #cf4 #bfe ,,muratori1 ii4 #ie3 ,die dominica vacat2 ii4 #afd3 ,dominica prima post pentecosten2 ii4 #cba3 ,dominica octav pentecosten 7sic74 ,for the ,gelasian ,sac41 cf4 i4 #fjf4 #bff ,c4 #ei and #fj2 ,,migne1 cli1 #ajai4 #bfg ,vid4 the ,prfatio of ,froben to ,alcuin #aa in ,,migne1 cl4 #ddj4 ,similar votive ,masses for each day--,sunday1 in honour of the ,trinity1 and on the week-days in honour of the angels1 of the wisdom and of the love of the ,holy ,ghost1 of the ,holy ,cross1 and of our ,blessed ,lady--are found in the ,liturgia ,fontavellanensis 7,,migne1 cli4 #ich74 #bfh ,,binterim 7,denkw41 v4 #bgj7 rejects the view that ,alcuin had anything to do with the matter1 and considers that the festival was introduced not through him1 but through a certain ,catulfus at the court of ,charlemagne4 ,the well-meant but rather obscure letter of this ,catulfus is printed in ,,migne1 xcvi4 #acfc4 ,careful consideration of the passage in question shows he is speaking of the honour of the ,trinity in general1 and not of any festival of the ,holy ,trinity4 #bfi ,cf4 the so-called ,mass of ,alcuin 7,,migne1 ,patr4 ,lat41 cl4 #dde74 ,the circumstance that the present preface of the ,trinity appears in the ,vatican ,,mss4 used by ,muratori1 and is printed in his ,liturgia ,rom4 ,vetus 7#aa1 #bhe1 and #cba71 can easily have given rise to mistakes4 #bgj ,potho of ,prm 7#aaeb7 has an interesting remark to which ,hospinian draws attention3 8,miramur satis1 quod visum fuerit hoc tempore quibusdam monasteriis mutare colorem optimum novas quasdam inducendo celebritates4444 ,qu igitur ratio hc festa celebrandi nobis induxcit1 festum videlicet s4 trinitatis et festum transfigurationis ,domini8 ,additur his a quibusdam1 quod magis absurdum videtur1 festum conceptionis ,s4 ,mari0 7,de ,statu ,domus ,dei lib42 ,,de ,,la ,,bigne1 ,magna ,bibl4 ,vet4 ,patrum1 ix4 #ehh74 ,one must make allowances for ,potho's standpoint4 ,he set himself energetically against the monks having the cure of souls or any say in the administration of the ,church1 as detrimental to their vocation to the contemplative life4 ,on the same grounds1 he set himself against all alterations in the rule1 and all innovations in the festivals of the ,church's year4 #bga ,cap4 #b1 x4 de feriis1 #b1 #i1 #c4 #bgb ,,baillet 7ix4 #b1 #aeh7 considers this office was then a new one1 though based upon one of the three ancient offices4 ,,binterim1 #bfe seqq41 and ,b,,umer1 #bih 7where1 however1 a few statements need correcting7 take a different view4 #bgc ,vita ,s4 ,julian ab auctore covo conscr41 #a1 c4 #b1 in ,acta ,,ss4 ,boll41 ,april #a1 #dgc-ge1 with its ,prolegg41 #ddb4 #bgd ,the letter of this synod is printed in ,,binterim1 ,denkw41 v4 #a1 #bgf et seqq4 ,for the original office so far as it is extant1 cf4 ibid4 #bhd4 #bge ,the bull 8,transiturus0 is contained in the ,constitution of ,clement ,v4 in #acaa 7,clementini1 #c1 #af74 ,it is also in ,labbe's ,councils 7xi4 #a1 #hag74 ,cf4 ,bened4 ,,xiv41 ,institutiones ,constit41 v4 #bj1 for the procession4 #bgf ,,binterim has brought forth fresh evidence in favour of the fact1 which many have questioned 7op4 cit4 #bhb1 and vii4 #a1 #gg74 #bgg ,,hartzheim1 ,conc4 ,germ41 iii4 #fii4 #bgh ,,lanfranci1 ,decreta1 sec4 #c2 ,,migne1 ,patr4 ,lat41 cl4 #def et seq4 ,cf4 ,,gasquet1 ,parish ,life in ,med4 ,england1 viii4 #aga4--,trans4 #bgi ,,binterim1 ,denkw41 vii4 #c1 #cfg et seqq42 ,j4 ,,gretser1 ,de ,processionibus1 #b1 #ai2 ,,binterim1 ,geschichte der ,konzilien1 etc41 v4 #cfh4 ,the synod of ,cologne in #adeb forbade the ,blessed ,sacrament to be carried round the church in a monstrance on other days than ,corpus ,christi 7op4 cit4 vii4 #dhf74 #bhj ,acta ,vetera ,eccl4 ,rotom42 ,,migne1 ,patr4 ,lat41 cxlvii4 #abc4 #bha ,p4 ,,joerres1 ,beitrge zur ,gesch4 des ,fronleichnamsfestes2 ,rmische ,quartalschrift1 #aijb1 #agj et seq42 ,,sdralek1 ,die ,strassburger ,dizesansynoden1 ,strassb4 theol4 ,studien1 ii4 #a1 #aba4 #bhb ,,hoeynck1 ,gesch4 d4 ,k4 ,liturgie des ,bist4 ,augsburg1 #bbi et seq4 #bhc ,,maurel1 ,ablsse1 ,paderborn1 #ahgd1 #bch4 #bhd ,,hoeynck1 op4 cit4 #bca4 ,for a description of the ,roman use1 cf4 ,,migne1 ,handbuch1 #cjd et seqq4 #bhe ,the oldest pictorial representation of the ,corpus ,christi procession is probably that contained in the chronicle of the ,council of ,constance1 by ,,ulrich of ,richental 7#di et seqq474 ,the original ,,ms4 is in the ,rosgarten ,museum at ,constance2 it is reproduced in ,no4 #aeh of the ,stuttgart ,literar4 ,verein of #ahhb 7,photolitographie by ,h4 ,bach74 ,it represents the procession as it took place during the council in the year #adae4 ,the monstrance is carried by two ecclesiastics on a sort of small platform4 #bhf ,cf4 ,,bened4 ,,xiv41 ,institutiones1 #cj1 #bjf1 and the article of ,p4 ,,norbert1 8,ord4 ,cap410 in the ,katholik for ,august #ahih1 #aea4 #bhg ,,nilles1 ,de rationibus festorum ,,ss4 ,cordis ,jesu et ,pur4 ,cordis ,mari libri quattuor1 #eth ed41 niponte1 #ahhe2 ,,nix1 art4 8,herz ,jesu und ,mari0 in the ,kirchenlexikon1 v41 #bnd ed41 #aiba et seqq42 ,b,,umer1 #ebe et seq4 #bhh ,,cassian1 ,coll4 #aj1 c4 #b3 8,mos antiqua traditione servatus40 #bhi ,,usener1 i4 #a1 #cbj1 has investigated the circumstances which attended the introduction of ,christmas in different countries1 and his conclusions have met with entire recognition from ,,harnack1 ,theol4 ,literaturztg41 #ahhi1 #aii1 et seqq41 and from ,,dom ,,suitbert ,b,,umer1 ,katholik1 #ahij1 i4 #a-ae4 ,exception was taken to certain points by ,,duchesne1 ,bull4 ,critique1 #ahij1 ,no4 #c4 ,these circumstances have been already dealt with by ,,baillet1 viii4 #ehb et seqq4 #bij ,,epiphanius1 ,adv4 ,hr41 #b1 #a2 ,hr41 #ea1 c4 #af and #bd4 #bia ,cf4 c4 #bf1 ed4 ,geyer1 #fj2 ed4 ,gamurrini1 #hd4 #bib ,c4 #di1 ed4 ,geyer2 ed4 ,gamurrini1 #aji4 #bic ,,lamy1 ,ephrmi ,syri hymni et sermones1 i41 ,mechl41 #ahhb1 #aj1 on the ,benedictus1 #b1 #dae4 ,this hymn is translated into ,german by ,zingerle in the ,kempten ,bibl4 d4 ,kirchenvter1 ii4 #bg4 #bid ,cf4 ,,hefele1 ,history of ,councils1 vi41 #ast ed41 #ejd1 #ege1 etc4 #bie ,,gregor1 ,naz4 ,hom4 #ch in ,theophania2 ,,migne1 ,patr4 ,gr41 xxxvi4 #bif ,john1 ,bishop of ,nicea1 in ,,combefis1 ,hist4 ,hr4 ,monoth41 ,paris1 #afdh1 #cjf4 ,,baumstark 7,oriens ,christ41 #aijb1 #dda-ddf7 is in favour of the date #cih to #djj4 #big ,,gregor1 ,nyss41 ,or4 ,fun42 ,,migne1 ,patr4 ,gr41 xlvi4 #ghi4 ,cf4 ib41 #gja and #gbe4 ,basil was dead before #ast ,january #cgi4 #bih ,the date #chf depends upon the order of the sermons referred to4 ,usener1 who places them at unnecessary wide intervals1 gives #chh1 ,clinton #chg1 ,combefis1 ,montfaucon1 and ,tillemont #chf4 ,the period from ,february to ,december is ample for the above sermons4 #bii ,,chrysost41 ,hom4 in ,nativ4 ,i4 ,chr42 ,,montfaucon1 ii4 #ceb2 ,,migne1 ,patr4 ,gr41 x4 #b1 #cea4 #cjj 4 does not contradict 1 for ,chrysostom distinguishes between the knowledge of the day of ,christ's birth and its solemn celebration4 ,the former had been known for ages in ,rome1 but the celebration of the festival1 on the contrary1 had spread rapidly in all directions1 and this rapid diffusion of the festival shows in its turn that the #beth ,december is really the day of ,christ's birth4 #cja ,cod4 ,justin41 #c1 #ab1 #f4 #cjb ,cod4 ,theod41 #b1 #h1 #bg4 ,cf4 the law of the year #dbe1 ib41 #ae1 #e1 #e4 #cjc ,,combefis1 ,hist4 ,hr4 ,monoth41 #cjd3 4 ,combefis was the first to discuss the question1 and his disquisition is excellent1 though now forgotten4 ,cf4 ,,migne1 viii4 #ifd-ifh4 ,combefis has also collected all the material for the history of ,christmas in his ,bibl4 ,patrum ,conc41 #cjj et seq4 #cjd ,,combefis 7,hist4 ,hr4 ,monoth41 #cjb and #cad1 ,a4 #d7 considered it suspicious4 #cje ,,roncalli1 ,chronica ,vetustiora1 ,introd41 xxix4 #cjf ,bucherius1 in its ,latinized form4 #cjg ,,jos4 ,,strzygowski1 ,die ,kalenderbilder des ,chronographen vom ,jahre #ced1 with #cj plates1 ,berlin1 #ahhh1 published for the ,archeological ,institute4 ,the rest is to be found in ,mon4 ,germ4 ,hist4 ,auctores ,antiquissimi1 t4 ix41 vol4 i41 fasc4 i41 ,berol41 #ahia4 ,the ,natales ,csarum and the ,calendar are printed in the ,corp4 ,inscr4 ,lat4 #cjh ,,mommsen1 ,abhandl4 der ,schs4 ,akademie d4 ,wissensch41 #ahej1 #a1 #fah4 ,the figure ,,xiii4 signifies the ,epact4 ,this proves that the #ast ,january fell on a ,saturday1 and that ,b was the dominical letter4 #cji ,l',art de vrifier les ,dates dep4 ,j4 ,chr41 ,i4 #aaa4 #caj ,this refers to the ancient practice of dating the years of an emperor's reign1 not from the actual date of his accession1 but from the ,new ,year's ,day either preceding or following his accession4 ,the years of the emperor's reign were thus brought into artificial agreement with the calendar year4 ,numbering the years of the emperor's reign from the actual date of his accession is1 in ,mommsen's phrase1 taking them as effektiv4--,trans4 #caa ,i have attempted to show how this difference is to be explained in an article in the ,innsbr4 ,zeitschr4 fr ,kath4 ,theologie1 xv4 7#ahia71 #eai et seqq4 #cab ,vid4 ,appendix vi4 #cac ,st ,luke i4 #e1 #h4 #cad #a ,esdr4 vi4 #ah4 #cae ,antiq4 vii4 #ad1 #g4 #caf ,antiq4 vii4 #aa1 #g1 #a2 #ab1 #f1 #d2 #g1 #f4 #a ,mach4 i4 #eg2 iv4 #ah4 #cag ,so ,,lamy 7,apparatus ,chronol4 et ,geogr41 #fa7 referring to the ,tractate ,erachin and ,taanit4 #cah ,,jos41 ,bell4 ,jud41 #d1 #h1 #e2 #d1 #e4 ,according to ,,ideler 7i4 #djj1 #dcc7 ,josephus employs the ,syro-,macedonian names of the months1 not with the intention of adjusting them to the ,julian ,calendar1 but merely as ,greek names for the ,jewish months4 #cai ,the attempt to fix the time of ,christ's birth by the help of the course of ,abia was undertaken by ,scaliger1 abandoned as useless by ,petavius1 resumed by ,b4 ,lamy4 ,in modern times1 it was resumed by ,,seyffarth 7,chronol4 ,sacra1 ,leipsig1 #ahdf1 #ig et seqq471 ,,weigl 7,theol4 und ,chronol4 ,abhandlungen ber das wahre ,geburts- und ,sterbejahr ,christi1 ,sulzbach1 #ahdh71 and ,,stavars 7,tb4 ,theol4 ,quartalschr41 #ahff1 #bja et seq474 #cbj ,,hieron1 ,opera1 ed4 ,migne1 xi4 #bbj4 ,it is evident from ,st ,jerome's commentary on ,ezechiel that his views on the subject were not those of the preacher of this sermon4 ,the sermon for the #beth ,december1 published by ,morin 7,anecdota ,mareds41 iii4 #b1 #cib1 et seqq471 agrees with the sermon quoted above4 #cba ,,clemens ,,alex41 ,strom41 i41 ed4 ,sylburg1 #cdj4 #cbb ,,cypriani1 ,opera1 ed4 ,hartel1 ii4 #bff4 #cbc ,,augustin41 ,sermo #aij1 #a2 #aib1 #c2 #aif1 #a4 #cbd ,luke ix4 #ac seqq4 #cbe ,,ambr41 ,de ,virg41 #c1 #a2 ,,migne1 xvi4 #bai4 #cbf ,,paulinus1 ,vita ,ambr41 c4 #d1 and his life in the ,benedictine edition of his works1 c4 #g4 ,the chronology of the youthful period of ,st ,ambrose's life is unfortunately obscure4 #cbg ,conc4 ,cathag41 iii4 can4 #d2 ,,bruns1 i4 #abc4 #cbh ,,usener 7#bgb seqq47 starts with the preconceived opinion that ,liberius delivered his address on the #fth ,jan4 #cec1 and so is of opinion that ,christmas was celebrated for the first time in ,rome on the #beth ,dec4 #cec4 ,on the other hand1 ,,duchesne 7,bull4 ,crit41 #ahij1 ,no4 #c1 p4 #da seq471 having the circumstance in view that the ,depositio ,episcoporum begins the year with the #bgth ,dec4 and the ,depositio ,martyrum with the #beth ,dec41 thinks he has proof for holding that the #bgth ,dec4 for a long time already1 indeed even from about #bdc1 had been a marked day in the ,church's ,calendar1 and1 accordingly1 that the #beth ,dec4 had been kept as the ,natalis ,domini as early as the third century4 ,we leave these points to the reader's discretion4 ,christmas was kept in ,rome certainly before #cec4 #cbi ,,mommsen1 ,rm4 ,gesch41 v4 #dha4 #ccj ,,marquardt-,,mommsen1 ,rm4 ,altert41 vi41 #bnd4 ed41 #ehh4 #cca ,hospinian 7fol4 iii47 and others held that the #beth ,december was chosen purposely in order to supplant the ,saturnalia4 ,but the ,saturnalia did not last over the #beth1 although ,maximus of ,turin seems to think it did4 #ccb ,de ,orat4 ,dom41 #ce4 #ccc ,,sermo1 #g1 #a1 #c2 ,,migne1 ,patr4 ,lat41 xvii4 #fad4 #ccd ,,zeno ,,ver41 ,tract41 #b1 #i1 #b1 calls ,christ 8,sol noster1 sol verus40 ,,gregor4 ,i41 ,hom41 #bi in ,evang41 c4 #aj3 8,quis solis nomine nisi ,christus designatur80 ,,prud41 ,cathem41 #aa1 #a3 8,quid est1 quod arctum circulum sol jam recurrens deserit80 ,,gregor4 ,,naz41 ,orat4 in ,s4 lumina1 calls ,christ the sun4 #cce ,on the ,vigil3 8,sidus refulget jam novum02 at ,lauds3 8,orietur sicut sol salvator mundi03 in the ,preface3 8,per incarnati ,verbi mysterium nova mentis nostr oculis lux tu claritatis infulsit03 on the octave3 8,tu lumen et splendor ,patris02 in the hymn3 8,in sole posuit tabernaculum suum02 in the antiphons3 8,hodie descendit lux magna in terris4 ,in sole posuit tabernaculum suum10 etc4 #ccf ,,maximus ,,taur41 ,hom41 #ajc2 ,,migne1 ,patr4 ,lat41 lvii4 #dia4 #ccg ,peregr4 ,silv41 #hb 7#ei cod471 ed4 ,geyer1 c4 #be4 #cch ,peregr4 ,silv41 #hd 7#fj71 ed4 ,geyer1 #gg4 ,in c4 #di1 ,no4 #c1 the chief festivals are ,easter and ,epiphany4 #cci ,in ,ezech4 #a1 #c2 ,,migne1 ,patr4 ,lat41 xxv4 #ah1 written about ,a4,d4 #daa4 #cdj ,,cosmas ,,indicopleustes1 ed4 ,galland4 ,bibl41 xi4 #dfa2 ,,migne1 lxxxviii4 #aih4 #cda ,so ,,usener1 who quotes a passage from a sermon of ,basil of ,seleucia4 ,,migne1 ,patr4 ,lat41 lxxxv4 #dfi4 #cdb ,,cosmas1 op4 cit4 #dfb4 #cdc ,evangeliarium ,hierosol41 #dhb1 #did4 ,see ,,usener1 #cbc1 #cbg4 #cdd ,,combefis1 ,hist4 ,hr4 ,monoth41 #cad ,a1 #d4 #cde ,peregr4 ,silv41 #hd 7#fj71 ed4 ,geyer1 #gg4 #cdf ,,gregor ,,tur41 ,microl41 #a1 #hh2 ,,migne1 ,patr4 ,lat41 lxxi4 #ghc4 #cdg ,,combefis1 op4 cit4 #cjb ,e4 #cdh ,opera1 ,,zenonis ,,ver41 ed4 ,,migne1 ,patr4 ,lat41 xi4 lib4 #b1 tract #g-i4 ,lib4 i4 tract #ac may be spurious4 #cdi ,sermo #aj de sanctis according to the old enumeration1 sermo #bbj inter suppos4 according to the new4 #cej ,peregr4 ,silv41 #hd 7#fj74 #cea ,see ,append4 vii4 #ceb ,,matiscon4 #a1 can4 #i2 ,,turon41 #aa1 can4 #bg4 ,cf4 ,,gregor4 ,,tur41 ,hist4 ,franc41 #aj1 #ca4 #cec ,synaxarium of ,,michael of ,atriba1 under #aeth ,november4 #ced ,,gregor4 ,m41 ,hom4 in ,evang41 #a1 #a1 #f1 #g1 and #bj4 ,,migne1 ,patr4 ,lat41 lxxvi4 #ajgh et seqq4 ,,cabrol 7,rvue ,bnd41 #aije1 #a1 #a71 thought he had discovered traces of ,advent in the fifth or even in the fourth century4 ,it is best to reserve judgment until clearer evidence is forthcoming4 #cee ,,muratori1 ,lit4 ,rom4 ,vet41 ii4 #acc-ace and #cdb-cdf4 #cef ,printed by ,gerbert1 ,lit4 ,allem41 #daj-daf1 which also contains the ,evangelarium of ,,spires1 #hth ,cent41 #dag-ddd1 and ,kalendarium of ,,fronteau1 #aee et seq4 #ceg ,,amalarius1 ,de ,eccl4 ,off41 #c1 #dj2 #d1 #cj4 ,,abbo1 ,apolog4 ,,migne1 ,patr4 ,lat41 cxxxix4 #dgb4 #ceh ,,migne1 ,patr4 ,lat41 lxxxv4 #aci4 ,,binterim1 ,denkw41 v4 #afg4 #cei ,thus the ,comes ,pamelii in ,,ranke',s supplement and the old lectionaries of ,cologne1 ,treves1 and ,mnster4 ,see ,,schue1 ,die bibl4 ,lesungen1 etc41 ,treves1 #ahfa1 #abi et seqq4 #cfj ,since #ahic1 the third ,sunday after ,epiphany has also a special character owing to the ,feast of the ,holy ,family falling on it4 #cfa ,see the critical edition of ,c4 ,a4 ,,wilson 7,oxford1 #ahid71 p4 #i4 #cfb ,,augustin41 ,sermo #aih1 c4 #a4 8,vos quasi solemniter hodie convenire conspicimus40 #cfc ,turon41 #b1 can4 #ag1 #bb2 ,antissiod41 can4 #a4 #cfd ,,tolet41 #d 7#fcc71 can4 #aa2 ,lex ,visigoth41 ii4 tit4 i4 #ab1 and xii4 #c1 #f2 ,mon4 ,germ4 ,leges ,sect4 #a1 tom4 i4 #a1 #ei and #dcd4 ,,migne1 ,patr4 ,lat41 lxxxi4 #dgh4 #cfe ,,migne1 i4 #bab1 col4 #gj-gc for the text4 ,see ,,heuser1 ,kirchenlexikon1 iv41 #bnd ed41 #acie seqq4 ,the so-called ,feast of ,asses1 about which so much has been written1 was a harmless affair4 ,it took its name from semi-theatrical performances inspired by passages of ,scripture which happen to mention an ass4 #cff ,in this document it is called 8,natale ,s4 ,mari40 #cfg ,,wiegand1 #bg4 #cfh ,tractat41 #a1 #ac4 #cfi ,,leo ,i41 ,sermo #b de ,epiph4 ,,fulgentius1 ,sermo4 ,,migne1 ,patr4 ,lat41 lxv4 #gcb4 #cgj ,,ammianus ,,marcell41 #ba1 #b4 #cga ,,clemens ,,alex41 ,strom41 i4 #ba1 #de2 ed4 ,potter1 #djg2 ,sylburg1 #cdj4 #cgb ,in the edition of ,,bonwetsch and ,,achelis1 ,leipsig1 #ahig1 ,no4 #bb1 p4 #bee et seq41 ,,achelis and others regard it as spurious but without just reason4 ,it is translated by ,,probst1 ,lehre und ,gebet1 #bdg4 ,although not a sermon1 it was evidently an address delivered to certain individuals4 ,cf4 c4 #f and #i 7 and 74 #cgc ,constit ,apost41 #h1 #cc2 cf4 #e1 #ac4 #cgd ,,seldenius1 ,de ,synedriis1 iii4 #ae1 #bjd1 #bbj4 #cge ,see ,,gregor4 ,,naz41 ,orat41 #ci1 c4 #b4 #cgf ,synodus ,,ii4 ,s4 ,patricii41 can4 #bj4 #cgg ,st ,matthew ii4 #aj seq4 #cgh ,st ,matthew ii4 #a-ab4 #cgi ,poema1 #bg2 ,natal1 #i1 v4 #dg et seqq4 ,,migne1 ,patr4 ,lat41 lxi4 #fdi4 #chj ,,sedatus1 ,hom4 de ,epiph4 ,,migne1 lxxii4 #ggc4 ,,maximus ,,taur41 ,hom4 #g in ,epiph4 ,,migne1 lvii4 #bga4 8,fuerunt enim hodie 444 quid potissimum prsenti hoc factum sit die1 noverit ipse1 qui fecit40 #cha ,,augustin41 ,sermo supposit41 #acf1 c4 #a1 and the hymn 8,illuminans ,altissimus10 in ,,kayser1 ,hymnen1 #bnd ed41 #cgj4 ,see also the article 8,feste0 by ,,funk and ,,krieg in ,,kraus',s ,realenzyklopdie4 #chb ,this also appears from the fact that some1 as ,,philastrius 7,de ,hr41 c4 #adj7 informs us1 omitted ,epiphany and kept ,christmas alone4 #chc ,comm4 in ,ezech41 i4 #a4 #chd ,,chrysost41 ,hom4 ad ,pop4 ,ant4 de ,bapt4 ,chr41 c4 #b4 ,migne1 ,patr4 ,gr41 xlix4 #cfc et seq4 ,it appears from this sermon that the ,antiochene ,christians were in the habit of taking some of the baptismal water home with them1 and keeping it for a year without its becoming corrupt4 #che ,,augustin41 ,sermo #bjb1 c4 #b4 #chf ,csaraug41 ,a4,d4 #chj1 can4 #c4 ,,ammianus ,,marc41 op4 cit4 ,passio ,s4 ,philippi ,heracleensis in ,ruinart1 ,acta1 #ddj1 c4 #b4 #chg ,,epiphanius 7,hr41 #ea1 c4 #af and #bd71 ,ephrem1 ,cassian1 etc4 ,see above1 pp4 #abh seqq4 #chh ,testam4 ,d4 ,n4 ,jesu ,chr41 ed4 ,rahmani 7,mainz1 #ahii71 i4 #bh2 iv4 #fg1 #aja4 ,the discussion of the date of this document cannot be entered into here from want of space4 #chi ,cod4 ,theodos41 #b1 #h1 #bj1 #be2 #e1 #b2 ,cod4 ,justin41 #c1 #ab1 #f4 #cij ,see ,appendix ,no4 viii4 #cia ,peregr4 ,silvi1 #fj1 ed4 ,geyer1 c4 #bf3 8,quadragesim de ,epiphania valde cum summo honore hic celebrantur1 etc40 #cib ,,theophanes1 ,chronogr41 ed4 ,bonn1 #cde ad ann4 #ecd4 #cic ,,nicephorus1 ,hist4 ,eccl41 #ag1 #bh3 4 ,see ,,muralt1 ,chronogr4 ,byz41 ,st ,petersburg1 #ahee1 i4 #acd4 #cid ,sacr4 ,gelasianum1 #b1 #h1 among the ,natalitia ,sanctorum4 ,,migne1 ,patr4 ,lat41 lxxiv4 #aaeh4 ,there is no mention of a procession in the ,gregorian sacramentary either4 #cie ,,morcelli1 i4 #hf1 #bhh4 #cif ,the statement was made by ,,baronius 7ad ann4 #ecd71 repeated by ,,pagi1 and1 in recent times1 by ,,wissowa 7,rm4 ,staatsverwaltung1 iii4 #ddf7 and by ,,usener 7#ccb71 but rejected by ,,grisar 7,gesch4 ,roms41 i4 #dee74 #cig ,,migne1 ,patr4 ,lat41 lxxviii4 #cih ,see ,appendix ,no4 ix4 #cii ,,cabrol 7,etude sur la ,peregr4 ,silv41 #afg et seqq47 gives a survey of the lections then in use4 #djj ,printed by ,,bianchini1 ,opera ,anast41 i4 ,,migne1 ,patr4 ,lat41 cxxvii4 #iid4 ,,duchesne1 ,lib4 ,pont41 ,i4 cxlvi4 #dja ,,binterim',s statement 7,denkw41 v4 #b1 #acc-aeb7 is out of date4 ,the article 8,fastenzeiten0 by ,,heuser in the ,kirchenlexikon1 iv41 #bnd ed41 must be supplemented by the investigations of ,dom ,g4 ,,morin in the ,rvue ,bndictine1 #ahig1 #ccf-cdg--8,l',origine des ,quatre-,temps40 #djb ,,leo ,m41 ,sermo1 #ai 7#ah71 c4 #b43 8,per totius anni circulum distributa sunt 7jejunia71 ut lex abstinenti omnibus sit adscripta temporibus4 ,siquidem jejunium vernum in quadragesima1 stivum in pentecoste1 autumnale in mense septimo1 hiemale in hoc qui est decimus celebretur40 #djc ,,leo ,m41 ,sermo1 #af 7#ae71 c4 #a1 #b2 ,sermo1 #ab 7#aa71 c4 #c4 #djd ,,morin 7op4 cit4 #cde7 quotes passages from the ,leonine and ,gelasian sacramentaries4 ,see ,,migne1 lv4 #aec et seqq4 #dje ,concerning the 8feri conceptiv0 and 8sementiv0 of the ,romans1 see ,,marquardt-,,mommsen1 ,staatsverwaltung1 iii4 #aih seqq4 #djf ,liber ,pont41 ,callistus3 8,hic constituit jejunium die sabbati ter in anno fieri1 frumenti1 vini et olei secundum prophetiam40 ,ed4 ,,duchesne1 i4 #ada4 #djg ,,leo ,i41 ,sermo1 #ai1 c4 #b2 ,sacram4 ,leon41 #aja1 ,no4 xxvii4 ,,migne1 ,patr4 ,lat41 liv4 #ahf2 lv4 #aje4 #djh ,epist4 ad ,episc4 ,luc41 c4 #aa4 ,,migne1 lix4 #dg4 #dji ,,leo ,i41 ,epist4 ad ,dioscorum ,al41 c4 i4 ,,migne1 ,patr4 ,lat41 liv4 #fbf4 #daj ,,migne1 cli4 #igh2 c4 #bd-bg4 #daa ,,morin1 ,rvue ,bndictine1 #ahig1 #cch seqq4 #dab ,sermo #b de ,jejun4 ,x4 mensis3 8,decimi mensis celebrandum esse jejunium1 quo pro consummata perceptione omnium frugum dignissime largitori earum ,deo continenti libamen offertur40 #dac ,in ,,muratori1 ,lit4 ,rom4 ,vet41 i4 #eaa1 #fjc2 ii4 #cc1 #id1 #abc1 #acf4 #dad ,h4 ,,menard1 ,not et ,observ4 in ,sacr4 ,greg41 in ,,migne1 ,patr4 ,lat41 lxxviii4 #cic4 #dae ,sacr4 ,gelas4 ,,migne1 lxxiv4 #ajfi1 #aacc1 #aagh seqq4 #daf ,sacr4 ,gregor4 ,,migne1 lxxviii4 #ei-fa1 #aac-aae1 #adj-adb4 #dag ,,migne1 ,patr4 ,lat41 xcvii4 #abd3 8,ut jejunium quattuor temporum et ipsi sacerdotes observent et plebi denuntient observandum40 ,this shows that until then it had not been customary in the ,frankish empire4 #dah ,see ,,binterim1 ,gesch4 d4 d4 ,prov4- u4 ,diz4-,konzilien1 ii4 #bgc seqq42 iii4 #eag seqq4 #dai ,the disagreement arose from the fact that the ancient missals 7,sacramentorum libri71 only mentioned the month without specifying the week when the ,ember fasts were to be observed4 ,see ,,berno of ,reichenau 7,,migne1 ,patr4 ,lat41 cxlii4 #ajig71 whose small treatise1 composed between #ajbj and #ajca1 deals with the question4 #dbj ,micrologus1 c4 #bd4 #dba ,,servius1 ,comm4 on ,virgil41 ,bucol4 ,eccl41 #c1 #gg4 #dbb ,see examples in ,,usener1 #cje ,a4 #bb1 #cjf-cde4 #dbc ,,obid41 ,fasti1 #d1 #ije seqq41 and ,fasti ,prnest41 ,corp4 ,inser4 ,lat4 i4 #cib4 ,for the 8,robigali0 see ,,marquardt-,,mommsen1 ,staatsverwaltung1 iii4 #egd4 #dbd ,,vigilii1 ,epist4 ad ,simpl4 i42 ,,migne1 ,patr4 ,lat41 xiii4 #eej4 #dbe ,,avitus1 ,hom4 de ,rogat4 ,,migne1 ,patr4 ,lat41 lix4 #bhi4 ,,gregor4 ,,tur41 ,hist4 ,franc1 #b1 #cd4 #dbf ,this fact is mentioned by both the biographers of ,gregory1 ,,joan4 ,,diac4 i4 #da-dc1 and ,,paul4 ,,diac4 c4 #aj1 as well as by ,,amalarius #d1 #bd1 and ,,beleth c4 #abb1 etc41 but all draw their information from ,,gregor4 ,,tur41 ,hist4 ,france1 #aj1 #a4 ,see ,,baillet ix1 #b1 #hg-ajc1 who also makes use of the designations 8,litani ,gallican0 and 8,litani ,roman40 #dbg ,these words come from a letter without an address in the appendix to the ,register of ,gregory the ,great4 ,,migne1 lxxvii4 #acbi4 #dbh ,lib4 ,pont4 ed41 ,,bianchini1 ii4 #chf4 #dbi ,in ,spain the litanies were on #ajth ,sept41 #gth ,nov41 and #aeth ,dec41 according to the lectionary of ,silos4 #dcj ,the ,martyrium was erected on ,golgotha1 close to the site of the present ,church of the ,holy ,sepulchre4 ,the ,anastasis1 built by ,constantine1 was the larger of the two1 and served as the usual place of assembly for the faithful in the fourth century4 7,peregr4 ,silvi1 ed4 ,geyer1 c4 #bg1 #cj1 #ci1 #dc74 #dca ,j4 ,p4 ,,kirch1 ,die ,christl4 ,kultusgende in ,altertum1 #cd-dj4 #dcb ,st ,gregory the ,great ordered that the ,anglo-,saxons should keep the dedication of churches and the natalitia martyrum in the same way as they had previously observed the festivals while they were yet heathen1 that is to say by erecting huts of branches and by feasting4 7,epist4 ii4 #gf1 of the year #fja74 #dcc ,for the ,east1 see ,,johannes ,,eub41 ,orat4 in ,concep4 ,b4,m4,v41 c4 #bc4 ,,migne1 ,patr4 ,gr41 xcvi4 #adii4 ,for the ,west1 see the ,sermons of ,st ,augustine on the 8,dedicatio10 ,sermo #ccf-cch4 #dcd ,our informants are ,,euseb41 ,vita ,constant1 #d1 #f2 ,,sozomen1 ,hist4 ,eccl41 #b1 #bf2 #c1 #e2 ,,socrates1 ,hist4 ,eccl41 #b1 #f4 #dce ,,euseb41 ,hist4 ,eccl41 #aj1 #c2 ,,ambrose1 ,ad ,marcellinam ,epist41 #bb1 #a 7,,migne1 ,patr4 ,lat41 xvi4 #ajai74 ,,paulinus of ,nola1 ,nat4 ,s4 ,fel41 #i2 ,poema1 #bg1 #djb seqq4 7,,migne1 lxi4 #feg72 ,peregr4 ,silvi1 as above4 #dcf ,missale ,francorum in ,,migne1 ,patr4 ,lat41 lxxii4 #cbh4 #dcg ,,dionys1 ,de ,hier4 ,eccl41 #d1 #ab4 ,see ,,rahmani1 ,testam4 ,d4,n4,i4 ,chr41 #aef4 #dch ,,durandus 7,rationale ,div4 ,off4 #a1 #bc2 #g1 #bfb7 expressly follows the model of the ,old ,testament4 #dci ,,muratori1 ,lit4 ,rom4 ,vet4 i4 #cjh1 #fji1 #fac4 #ddj ,op4 cit4 ii4 #dfg-dhi and #ahf4 #dda ,,gregor41 ix4 c4 #e1 x4 de feriis #b1 #i4 ,see ,burchard of ,worms1 ,decr4 #b1 #gg2 ,ivo of ,chartres1 ,decr41 in ,,migne1 ,patr4 ,lat41 clxi4 #bjc4 #ddb ,liber ,ordin4 of ,essen1 #fb et seqq4 #ddc ,,binterim 7,denkw41 v4 #a1 #cjc et seqq42 ,conc41 v4 #ia7 places this synod in #acjh4 ,,hartzheim1 ,conc4 ,germ41 iv4 #ajf2 vi4 #dih4 #ddd ,amongst others1 ,naogeorgius 7,kirchmair aus ,straubing7 poured contempt on the observance of these feasts and the abuses to which they gave rise4 ,,hospinianus1 #age4 #dde ,,dumont1 ,sammlung ,kirchl4 ,erlasse fr d4 ,erzd4 ,khn1 #bnd ed41 #afe1 #afg4 #ddf ,remigius1 a monk of ,st ,germain1 a diligent exegete who lived at the end of the ninth century1 attempted to give an allegorical interpretation to the rites observed at the consecration of a church4 ,the custom of writing the letters of the alphabet in ,greek and ,latin on the floor of the church seems to have presented difficulties to him4 ,he commences his explanation of this rite by the words3 8,qu res puerilis ludus videretur1 nisi ab apostolius viris instituta crederetur40 ,he interprets it as meaning that the ,church instructs the unlearned in the elements of faith4 ,his tractate in seven chapters is in ,,migne1 ,patr4 ,lat41 cxxxi4 #hdf-hff4 ,g4 ,mercati1 however 7,studi et ,testi1 ,roma1 #aijb1 #i7 attributes it to ,ivo of ,chartres4 #ddg ,literature3 ,lebrun1 ,de ,martyrum ,natalitiis ,diss4 ,,migne1 ,patr4 ,lat41 lxi4 #eai1 seq4 ,sollerius1 ,prf4 to the ,mart4 ,usuardi4 ,,migne1 cxxiii4 #dei1 seqq4 ,ruinart1 ,prf4 to the ,acta mart4 sincera et genuina4 ,le ,blant1 ,les ,actes des ,martyrs1 in ,mmoires de l',institut1 #ahhh1 #eg-ccf4 #ddh ,passio ,s4 ,pionii et ,soc41 c4 #b in ,ruinart1 #ahh4 #ddi ,,digg41 #dh1 tit4 #bd1 ,no4 #c3 8,corpora animadversorum quibuslibet petentibus ad sepulturam danda sunt40 #dej ,lib4 ,pont41 ed4 ,duchesne1 i4 #eb1 #abh4 #dea ,op4 cit4 #fe1 #adh1 ,,euseb41 ,hist4 ,eccl41 #f1 #de1 #aa1 also refers to the seven deacons and seven subdeacons of ,rome in the third century4 #deb ,lib4 ,pont41 ,i4 xcv4 #adg4 #dec ,epist41 #ab1 #b4 #ded ,bullettino d4 ,comm4 ,arch4 ,communale di ,roma1 #ahid1 #bdj seqq4 #dee ,,ruinart1 ,acta ,sincera1 #fcj1 with his ,admonitio4 #def ,,gregor4 ,,nyss41 ,vita ,greg4 ,thaum4 ,,migne1 ,patr4 ,gr41 xlvi4 #ied4 #deg ,,sozom41 ,hist4 ,eccl41 #e1 #c4 #deh ,,maximus ,,taur41 ,hom4 #ha4 ,,migne1 ,patr4 ,lat41 lvii4 #dbg4 #dei ,lib4 ,pont41 ,symmachus1 c4 #i4 #dfj ,see ,the ,legends of the ,saints1 ,delehaye1 translated by ,mrs ,v4 ,m4 ,crawford 7,london1 #aijg71 especially chap4 iv4 ,trans4 #dfa ,b,,umer1 ,gesch4 des ,breviers1 #def2 see also #dbi1 #ddg4 #dfb ,regula ad ,monachos1 ed4 ,,migne1 ,patr4 ,lat41 lxviii4 #cif4 ,see also ,n4 ,,paulus1 ,martyrologium und ,brevier als historische ,quellen2 ,katholik1 #aijj1 i4 #cee seqq4 #dfc ,de ,gloria ,martyrum1 c4 #dh4 #dfd ,cf4 ,hist4 ,eccl41 #h1 #ac4 #dfe ,,muratori1 in a valuable work1 ,de ,martyrum ,natalibus1 shows in opposition to ,pagi that 8natales martyrum0 indicates the actual day of their death4 ,the work is printed in ,,migne1 ,patr4 ,lat41 lxi4 #hai-bf2 ,dissert4 #ai4 #dff ,de ,anima1 #ea4 #dfg ,,augustin41 ,epist4 #bhh4 ,,gregor4 ,,tur41 ,de ,gloria ,conf41 #ajd4 #dfh ,see the fourth canon of the ,council of ,valentia in ,a4,d4 #ebd4 #dfi ,edited by ,baluzius1 ,capitul4 ,reg4 ,franc41 ,appendix4 ,also in ,,migne1 ,patr4 ,lat41 xcix4 #fcc4 ,other formul of the ,carolingian period are given in ,,migne1 cxxxviii4 #hhe-ijb4 #dgj ,this branch of hagiography has been carefully dealt with by ,baillet4 ,the entire first volume of his great work1 ,les ,vies des ,saints1 is devoted to ,old ,testament ,saints1 more than a hundred in number1 and to the history of their cultus4 #dga ,e4 ,a4 ,kneller1 in order to explain the choice of the #bdth for the #beth ,june1 draws attention to the way in which the ancient ,roman ,calendars were written1 i4e4 viii4 ,kal4 ,jan4 #beth ,december2 viii4 ,kal4 ,jul4 #bdth ,july 7,innsbr4 ,zeitschr4 fr kath4 ,theol41 #aija1 #ebg74 #dgb ,agath4 ,can4 #ca1 #fc4 #dgc ,,ivo ,,carn41 ,decretum1 #d1 #ad4 ,,migne1 ,patr4 ,lat41 clxi4 #bff4 #dgd ,according to ,st ,augustine 7sermo #bib1 c4 i47 it was 8traditione majorum receptum40 #dge ,,morcelli1 ,menol4 ,const41 ii4 #ac seq4 ,no less than fifteen churches and chapels were dedicated to ,st ,john the ,baptist in ,constantinople4 #dgf ,,josephus1 ,antt41 #ah1 #e1 #b4 #dgg ,,tillemont1 ,mm41 i4 #dd2 vii4 #afc4 #dgh ,,seldenius1 ,de ,synedriis1 iii4 #bbj-dg4 #dgi ,dionysius ,exiguus translated this account into ,latin 7,,migne1 ,patr4 ,lat41 lxvii4 #dah74 ,see also ,,tillemont1 ,mm41 i4 #dd2 vii4 #afc4 ,,morcelli1 ,menol4 ,const41 i4 #afg2 ii4 #fe1 #bbb4 ,,baillet1 iv4 #hbe seqq42 vi4 #bia seqq4 ,,du ,,cange1 ,trait du ,chef de ,s4 ,j4 ,b4 7,paris1 #affe71 wrote against the trustworthiness of ,marcellus4 ,the chronology of the ,paschal ,chronicle was corrected by ,du ,cange and ,pagi4 ,see ,,rauschen1 ,jahrbcher d4 ,theol41 #cef ,a4 #dhj ,,nilles1 i41 #bnd ed41 #aaa4 #dha ,,migne1 ,patr4 ,lat41 lxxviii4 #abj1 #cid4 #dhb ,pseudo-,alcuin1 ,de off4 ,eccl41 c4 #cj4 #dhc ,ordo ,rom4 ,,xi41 c4 #ff4 ,,migne1 ,patr4 ,lat41 lxxviii4 #ajej4 ,there is not sufficient evidence to support ,binterim's view 7,denkw41 v4 #cgi7 that the procession to the ,baptistry proves that solemn baptism was administered at ,rome on the #bdth ,june4 #dhd ,sermo #bhg-ic4 ,in ,sermo #bib1 c4 #a1 appears the passage quoted on page4444 8,hoc majorum traditione suscepimus1 etc40 #dhe ,a town of ,gamala was situated on the eastern shore of the ,lake ,genesareth1 on a mountain4 ,josephus1 ,bello ,jud41 #d1 #a1 #a-g2 ,antt41 #ah1 #a1 #a1 etc4 ,nothing is known of the village of ,gamala near ,jerusalem4 #dhf ,for the fullest account of the particulars1 see ,,hydatius1 ,chron4 7,,roncalli1 ii4 #ii71 8,honorio ,x4 et ,theodosio ,,vi4 ,conss40 ,with this date agrees ,,marcellinus 7op4 cit41 ii4 #bgi71 but not the ,chron4 ,breve4 7op4 cit41 ii4 #bei7 or ,,theophanes1 ,chrongr41 ed4 ,bonn1 i4 #acc4 #dhg ,,gennadius1 ,de ,script4 ,eccl41 #df1 #dg4 ,the writings relating to the 8,inventio ,s4 ,stephani0 are in ,latin4 ,the translation is printed in ,,migne1 xli41 ,opera ,s4 ,augustini ,,vii41 #hje-ed4 #dhh ,,augustin41 ,sermo1 #caf1 #cbj-bd2 ,civ4 ,dei1 #bb1 c4 #h4 #dhi ,,theophanes1 ,chrongr41 ad ann4 #dbj4 #dij ,,muralt1 ,chron4 ,byz41 i4 #dh4 #dia ,as1 for example1 to ,antoninus4 ,see ,,geyer1 ,itinera ,hierosol41 #agf4 #dib ,,codinus1 ii4 #dic ,the ,syrian list of ,abul ,barakat gives for the date of ,st ,stephen's death the #abth ,sept4 ,a4,d4 #cg1 and for the date of the first discovery of his relics the #bgth ,dec4 ,a4,d4 #dj4 ,chr4 ,,iv4 ,caji4 ,,baumstark1 ,oriens ,christ41 i4 #bff4 #did ,,grisar1 ,gesch4 ,roms und der ,ppste1 i4 #aid seqq4 #die ,see the ,calendars in ,,seldenius1 op4 cit42 also the ,synaxaria in ,,mai1 ,bibl4 ,vet4 ,patr41 iv4 #dif ,,usener1 ,der hl4 ,theodosius1 ,leipsig1 #ahij1 #ch1 #add4 #dig ,,julian of ,toledo in the ,vita ,s4 ,ildephonsi ,tol41 c4 #f4 ,,migne1 ,patr4 ,lat41 xcvi4 #df4 #dih ,it is printed in ,,migne1 ,patr4 ,lat41 cxxi4 #gih1 from ,pamelius ,liturgica ,lat41 ,col4 ,agr4 #aega1 tit4 ii4 #gj4 ,see also an article in the ,dublin ,review1 vol4 cxv41 on 8,the ,earliest ,roman ,mass-book10 by ,mr ,edmund ,bishop4--,,tr4 #dii ,liber ,pont41 ,,sergius1 ,no4 #hf4 #ejj ,in the calendar of ,sonnatius of ,reims 7quoted on p4 #ba71 dating from ten or twenty years after ,gregory the ,great1 these three feasts are already mentioned4 #eja ,there are1 however1 among the sermons of ,peter ,chrysologus1 three 7#adj1 #adb1 and #adc7 entitled 8de annuntiatione10 but of these ,no4 #adj contains no allusion to a festival of our ,blessed ,lady1 and the two others belong to ,christmas4 #ejb ,,st ,,thomassin1 #dji4 ,see ,,migne1 ,patr4 ,lat41 cxxxv4 #djf4 ,fulbert1 however1 speaks of the feast as of recent institution4 ,sermo1 #d4 ,,migne1 cxli4 #cbj seqq4 #ejc ,,migne1 ,patr4 ,gr41 xcvii4 #hjf seqq4 #ejd ,so in the passage from the ,liber ,pontificalis quoted above and in the ,kalend4 ,fronteau4 ,bede calls it the 8,annuntiatio ,dominica40 ,the ,greek name for the feast is 4 #eje ,chron4 ,pasch4 ,olymp41 #cea1 ed4 ,bonn1 i4 #gac4 #ejf ,,petrus ,,chrys41 ,sermo1 #adj1 #adb1 ed4 ,,migne1 ,patr4 ,lat41 lii4 ,among the spurious sermons of ,leo the ,great is one which is believed to be a translation of a discourse of ,proclus1 ,sermo #ae4 ,see the note of ,ballerini in ,,migne1 ,patr ,lat41 liv4 #ejh4 ,,proclus1 ,orat4 ,i4 ,,migne1 ,patr4 ,gr41 lxv4 #fgi4 #ejg ,,radulfus ,,glaber1 ,hist41 #c1 #c4 #ejh ,,migne1 ,patr4 ,lat41 lxxxv4 #agj1 #gcd4 #eji ,,holweck1 #bib4 ,when the #beth ,march falls on one of the three last days in ,holy ,week or ,easter ,week1 it must be translated4 ,,binterim 7,denkw41 v4 #cef7 gives several historical references concerning this4 #eaj ,,proclus1 ,oratio ,,iii41 c4 #b4 ,when we find in collections of sermons 7e4g4 ,,combefis1 ,bibl4 ,conc471 some by the ,fathers1 such as ,origen1 ,st ,ambrose1 ,st ,athanasius1 etc41 ascribed to the feasts of our ,lady1 we must not jump to the conclusion that these feasts were observed at the period when the authors of these sermons lived4 ,these reputed sermons are only homilies on texts which suit the feast in question1 and on this account have been inserted into the collection4 #eaa ,,epiph41 ,hr41 #gi1 c4 #aa3 8,i say not she did not die1 yet ,i am not certain that she did die40 #eab ,,vetter1 ,tb4 ,theol4 ,quartalschr41 #ahhg1 #acc seqq4 ,the letter is also given in the treatise by ,,nirschl1 ,das ,grab der heiligen ,jungfrau ,maria1 ,mainz1 #ahif1 #hj seqq4 #eac ,transitus ,mari in ,,tischendorf1 ,apocal4 ,apocr41 ,lips41 #ahff1 #aad4 #ead ,we have three sermons of ,john on the ,assumption 7,,migne1 ,patr4 ,gr41 xcvi471 one of ,modestus1 patriarch of ,jerusalem 7,,migne1 ,patr4 ,gr41 lxxxvi4 pars #b71 three of ,andrew of ,crete1 who1 before becoming bishop1 was a monk in ,palestine 7,,migne1 ,patr4 ,gr41 xcvii41 oratio #ab-ad71 and three of ,germanus 7,,migne1 ,patr4 ,gr41 xcviii4 #cci-gb74 #eae ,de ,gloria ,mart41 i4 #d4 #eaf ,,nicephorus1 ,hist4 ,eccl41 #ag1 #bh4 #eag ,,migne1 ,patr4 ,lat41 lxxii4 #bbe4 ,see also ,,mabillon',s note in the same col41 #dge4 #eah ,in the ,martyr4 ,luccense of ,,fiorentini1 on the #bbnd ,january3 8,depositio ,b4 ,mari ,matris ,d4 ,n4 ,j4 ,c40 #eai ,,migne1 ,patr4 ,lat41 lxxx4 #ddf4 ,in ,,harduin 7iii4 #bidf7 it is so named4 #ebj ,h4 ,j,,rgens1 ,die kirchl4 ,uberlieferung von der leibl4 ,aufnahme ,mariens in den ,himmel3 ,innsbr4 ,zeitschr4 fr kath4 ,theol41 #ahhj1 #eie-fej4 #eba ,w,,stenfeld1 ,synaxarium of ,bishop ,michael of ,atriba and ,malidsch1 #bea4 ,,mai1 ,script4 ,vet4 ,nova ,collectio1 iv4 #a4 #e4 ,,seldenius1 ,de ,synedriis1 iii4 c4 #ae1 #cbj seqq4 #ebb ,a form for the blessing of the fruits of the field appears in the ,ritual of ,augsburg1 #adhg4 ,see ,,raich1 ,katkolik1 #aija1 ii4 #add4 ,,franz1 ,das ,ritual von ,st ,florian aus dem #ab4 ,jahrhundert2 ,freiburg1 #aijd4 #ebc ,,baillet 7viii4 #dcd-dda7 and ,,benedict ,,xiv4 7,de festis1 c4 #ahd-baj7 collected materials for this purpose4 #ebd ,the ,emperor ,leo ,,vi41 the ,philosopher 7#hif-ijc71 spread the observance of the feast4 ,passaglia relied 7iii4 #agej7 on a speech of his preserved in the ,sforza library in ,rome4 ,it does not appear among the speeches of this ,emperor printed in ,,migne1 ,patr4 ,gr41 cvii4 #ebe 1 c4 #bc4 ,,migne1 ,patr4 ,gr41 xcvi4 #adii4 ,observe the article with 4 means all collectively1 i4e4 the whole community or church4 #ebf ,for the so-called ,typicum ,s4 ,sab1 see ,appendix xi4 #ebg ,it is the first among his sermons4 ,,migne1 ,patr4 ,gr41 c4 #acec4 #ebh ,the change from the #ith ,dec41 the date of the festival among the ,greeks1 to the #hth1 is probably to be explained by the fact that in the ,roman ,calendar vi41 ,idus ,dec4 corresponds to the vi4 ,idus ,sept41 the date of our ,lady's ,nativity1 while the #ith ,dec4 is written v4 ,idus ,dec4 #ebi ,the feast was1 however1 observed in ,england before the ,norman ,conquest4 ,the evidence for this is given by ,mr ,edmund ,bishop in his tract1 ,on the ,origins of the ,feast of the ,conception of the ,bl4 ,v4 ,m41 ,london1 ,burns ,oates1 #aijd4 ,from this the following is taken3 7#a7 ,calendar contained in ,cotton ,,ms4 ,titus ,d41 xxvii41 has the entry in the original hand at #hth ,dec3 8,conceptio sancte ,dei genitricis ,mari40 ,this ,,ms4 was written in the ,new ,minster1 ,winchester1 under ,abbot ,aelfwin 7#ajcd-eg74 7#b7 ,calendar of the ,old ,minster1 ,winchester 7,cotton ,,ms41 ,vitellius ,e41 xviii471 has the same entry4 ,the ,,ms4 is attributed by ,hicks to or about #ajcj4 7#c7 ,add4 ,,ms41 #bh1 #ahh1 a pontifical and benedictional of the eleventh century probably written for ,bp4 ,leofric 7#ajdf-gb71 and 8distinctly pre-,norman40 ,in this1 fol4 #afa1 is a 8,benedictio in ,conceptione ,sancte ,mari40 7#d7 ,harl4 ,,ms4 #bhib1 also a pontifical and benedictional written for ,canterbury in the first half of the eleventh century 7to judge from the handwriting72 a similar benediction occurs1 ff4 #ahi-ij4 7#e7 ,to these1 in a letter to the translator1 ,mr ,bishop adds3 ,i4 ,in the ,leofric ,missal1 among the ,masses added to the book by ,bp4 ,leofric1 is a ,mass for the feast of the ,conception 7p4 #bfh72 ,,ii4 ,in a ,worcester ,calendar of about #ajfd1 and written therefore under ,st ,wulstan and before the conquest1 the feast of the ,conception is entered at #hth ,dec4 ,trans4 #ecj ,see ,appendix x4 #eca ,two accounts of ,elsinus are found among the spurious writings of ,st ,anselm 7,,migne1 ,patr4 ,lat41 clix4 #cai-cbf74 ,three others have recently been published by ,thurston ,slater1 ,eadmeri ,mon4 ,cant4 ,tractatus de ,conceptione ,s4 ,mari1 #hh-ih4 ,another by ,lechler1 ,mittelalterl4 ,kirchenfeste1 #ib et seq4 #ecb ,e4g4 in the ,roman ,breviary of #adgc 7,univ4 ,bibl41 ,freiburg i4 ,br471 in the ,breviary of ,sitten of #adic1 ,national ,mus41 ,zurich1 and in that of ,constance of #aeji4 #ecc ,gerberon in the introduction to ,anselm's works4 ,,migne1 ,patr4 ,lat41 clviii4 #dc et seq4 #ecd ,osbert's letters were first published along with those of ,herbert de ,losinga by ,robt4 ,anstruther 7,brussels1 #ahdf71 unfortunately very imperfectly4 ,lately they are given by ,thurston and ,slater1 op4 cit41 #ec et seq4 #ece ,osbert de ,clara in ,thurston and ,slater1 ,app4 ,b4 #fj et seq4 #ecf ,mr ,bishop1 op4 cit41 #cj1 #ca1 says the ,normans probably treated the celebration of this feast by the ,english with contempt1 as 8a product of insular simplicity and ignorance40 ,its public celebration was discontinued most probably at ,winchester and ,canterbury1 but 8it did not die out of the hearts of individuals40--,trans4 #ecg ,osbert1 ,epist4 i4 op4 cit4 #ee4 8,et in hoc regno et in transmarinis partibus a nonnullis episcopis et abbatibus in ecclesiis ,dei instituta est illius diei recordatio40 ,that the feast was introduced 8in hoc regno10 i4e4 ,england1 by abbots but not by bishops1 is clear from ,osbert's second letter1 and from other evidence2 and1 therefore1 his remark is true only of ,normandy4 ,of the one ,english bishop whom he names as in favour of the feast1 he can only say he was 8de his sufficienter instructus0 7op4 cit4 #eh74 ,osbert has no knowledge of his having introduced the feast4 ,by 8transmarin partes10 ,british chroniclers of that period always mean ,normandy and ,brittany4 #ech ,matthus ,paris4 ad ann41 #abbh1 ,chron4 maj4 #c1 #afa4 #eci ,wilhelm4 ,malmsbur41 ,gesta ,reg4 ,angl4 #d1 #cch4 ,,migne1 ,patr4 ,lat41 clxxix41 #abij4 ,eadmer41 ,hist4 ,nov41 ,prf4 et passim4 ,,migne1 clix4 #cdg4 #edj ,this appears from a decree of ,bishop ,walter of ,rouen in #abjg1 printed in the collection of ,bigot in ,,migne1 ,patr4 ,lat41 ccvii4 #aagi4 ,walter had withheld certain endowments which his predecessor ,rotricus appointed for the metropolitan chapter on certain festivals4 ,these he now restored4 ,vacandard 7,les origines de la ,fte d4 ,c4 ,imm43 ,rvue des ,questions ,hist41 #ahig1 #aff7 was unacquainted with this decree1 else he would have arrived at a different conclusion4 ,moreover he himself brings forward proof that the feast was celebrated during the twelfth century in ,jumiges and ,st ,owen1 but not until the thirteenth century at ,fcamp4 #eda ,syn4 ,rotom4 of #aahi1 can4 #a4 ,,migne1 ,patr4 ,lat41 ccvii4 #aahj4 #edb ,,henricus ,a ,,gandavo1 ,qust4 quodlib41 #ae qu4 #ac fol41 #ehd ,b43 8,normanni1 in quorum territorio dicitur hujusmodi revelatio facta fuisse1 pr ceteris populis illam conceptionem praccipue celebrant40 ,again1 fol4 #che ,a41 it is twice called 8festum quod a ,normannis celebratur40 ,it would appear from this that the ,normans before #abfj were still the only people who kept the feast4 #edc ,this legend must have enjoyed a wide circulation1 since the ,greek ,breviary finds it necessary to attack it4 ,see the edition of ,constantinople1 #ahdc1 #gg4 #edd ,,passaglia 7,de ,imm4 ,conc41 iii4 #agee seqq47 is not at all shaken in his opinion by the fact that ,mabillion1 as he himself admits1 has shown the falsified life was not written by ,,ildefonsus1 ,acta ,ord4 ,s4 ,bened41 ii4 #eba4 ,the title 8conceptio ,s4,v4,m4 ,genitricis ,domini0 refers to ,christmas4 ,it is an altogether absurd idea that the ,jews in the seventh century joined in the celebration of the #hth ,december4 ,unfortunately ,,schwane 7,dogmengesch41 iii4 #dad7 has copied ,passaglia's mistake4 #ede ,,lesl,,us1 ,miss4 ,mixtum4 ,,migne1 ,patr4 ,lat41 lxxxv4 #icc ,a4 #edf ,,passaglia 7op4 cit41 iii4 #agfj7 relies on a deed of gift of #ajdg1 in which occurs the expression 8,conceptio ,immac410 at that period unknown--a clear proof of falsification4 ,the document comes from ,antonio ,dragoni1 an industrious fabricator4 ,see ,,sickel1 ,acta ,regum1 etc41 i4 #bc4 #edg ,,sicardus1 ,mitrale1 c4 #dc4 ,,migne1 ,patr4 ,lat41 ccxviii4 #edh ,,petrus ,,cell41 ad ,nicolaum ,mon4 ,epist41 #b1 #aga4 ,,migne1 ,patr4 ,lat41 ccii4 #fad4 #edi ,see ,,beleth1 ,rationale ,div4 ,off41 c4 #adf4 ,,sicardus1 ,mitrale1 c4 #dc4 ,,durandus1 ,mim4 ,rationale1 also does not know of the feast4 #eej ,,bernard41 ,epist41 #aga4 ,vacandard would like to place this letter before #aabh1 but this is out of the question4 #eea ,,bernard41 ,epist41 #ahd4 #eeb ,,mansi1 ,conc41 xxiii4 #gfd4 ,,chevalier1 ,bibl4 ,lit41 #g4 #eec ,,wadding1 ,annales ,minorum4 #eed ,,thomas1 ,s4 ,theol41 #c q4 #bg1 art4 #b4 #eee ,,schwane1 ,dogmengesch41 iii4 #dah4 #eef ,,binterim1 ,konzil41 vi4 #ecf1 ,a4 ,i4 #eeg ,,schaten1 ,annal4 ,pad41 ad ann4 #acdc4 #eeh ,,passaglia1 ,de ,imm4 ,conc41 iii4 #agfg4 ,,binterim1 ,denkw41 v4 #a1 #cjb seq4 #eei ,,binterim and ,,mooren1 ,die ,erzdizese ,kln ,i41 ,dsseldorf1 #ahib1 #ech4 ,w,,rdtwein1 ,diplomat ,magunt41 i41 ,mainz1 #aghh1 #aca1 ,no4 #fi4 ,urkunde des ,klosters ,jechaburg in ,thringen1 see ,,falk1 ,katholik1 #aijc1 #a4 #efj ,the #bnd ,canon of this synod of ,canterbury runs3--8,venerabilis ,anselmi1 prdecessoris nostri1 qui post alia qudam ,b4,m4,v4 antiquiora sollemnia ,conceptionis festum superaddere dignum duxit1 vestigiis inhrentes1 statuimus1 etc40 ,on the one hand the synod does not say that ,anselm had actually introduced the feast1 and1 on the other1 the words are too plain to allow of us thinking1 with some recent writers1 that the synod confused the uncle and the nephew4 ,one cannot charge it with ignorance of this kind4 ,see ,,hardouin1 ,conc41 vii4 #aech2 ,,labbe-,,cossart1 ,conc41 ix4 #bdgh4 #efa ,,hardouin1 ,conc41 viii4 #abff4 ,,schwane1 ,dogmengesch41 iii4 #dbg4 #efb ,,nat4 ,,alexander41 ,hist4 ,eccl41 #h1 #edf1 ed4 ,paris1 #afbg4 ,,labbe-,,cossart1 ,conc41 viii4 #adjc4 #efc ,the feast was kept with special devotion by the ,carmelite nuns in their church in ,rome4 ,under ,innocent ,,viii4 the order of the ,conceptio ,b4,m4,v4 for women was also instituted in ,rome4 ,,passaglia1 ,de ,imm4 ,conc41 iii4 #aggf4 #efd ,,passaglia1 op4 cit41 #aggg1 and1 after him1 ,,tappehorn1 ,predigtentwrfe1 ii4 #i1 give the date incorrectly as #adgf4 #efe ,,ferraris1 ,prompta ,bibl41 #c1 #cgi4 #eff ,,passaglia1 op4 cit41 iii4 #aghh2 ,constitution of #ajth ,november #afdd3 8,in his qu per40 #efg ,from #adgg-ahed is scarcely four hundred years4 #efh ,,benedict ,,xiv41 ,de ,festis41 #b1 #aeb4 #efi ,,eusebius1 ,de ,nom4 ,hebr4 ,,migne1 ,patr4 ,gr41 xxiii4 #ghi4 #egj ,see the excellent article by ,j4 ,b4 ,kraus in the first ed4 of the ,kirchenlexikons1 with the additions of ,,schrod in the #bnd ed4 ,for special treatises1 see ,,benedict ,,xiv41 ,commentarius de ,festis ,b4,m4,v41 and for a more modern work1 ,,holweck1 ,fasti ,mariani1 ,freiburg1 #ahib4 #ega ,protoevangelium1 #g4 ,evang4 de ,nativitate ,mari1 #f4 ,see ,,tappehorn1 ,ausserbibl4 ,nachrichten oder die ,apokryphen1 #be4 #egb ,,morcelli1 i4 #bhg4 ,the title runs1 4 ,j4 ,b4 ,,kraus 7,kirchenlex41 vi41 #ast ed41 #hhd7 states it was observed in ,constantinople in #gcj1 on the authority of ,simeon ,metaphrastes1 without giving the passages4 ,,alt 7p4 #eb7 and others have copied from him1 also without citing the passages4 ,the statement is very improbable1 for in #gbe the ,iconoclastic controversy had broken out1 rendering its introduction unlikely4 ,it might be considered probable if the homily of ,,tarasius1 ,de ,prsentatione ,b4,m4,v41 were genuine4 ,,morcelli 7ii4 #bej7 considers it spurious4 ,the feast is also not included in the ,menologium of ,constantinople4 #egc 8,depositio10 1 etc41 is the actual name of the feast in the ,calendars1 and in the older menologies it is called 8 40 ,arca or loculus is the wooden coffin in which ,mary is said to have been originally placed in ,jerusalem1 and which was brought to ,constantinople under ,marcian4 ,,morcelli1 ii4 #aea4 ,,muralt1 ,chronogr4 ,byz41 i4 #hc4 #egd ,,binterim1 ,denkw41 v4 #djg4 #ege ,constit4 synodica ,odonis ,episc4 ,par4 ,,mansi1 ,conc41 xxii4 #fha1 ,no4 #aj4 #egf ,,mansi1 op4 cit41 #aajh1 i4 #d4 ,,binterim1 ,konzilien1 iv4 #dhj2 ,denkw41 vii4 #a1 #ih-abi4 ,,th4 ,,esser1 ,gesch4 des ,engl4 ,grusses2 ,histor4 ,jahrbuch1 #ahhd1 #ib4 ,for the use of the ,angelic ,salutation in ,england1 see ,,fr4 ,,bridgett1 ,c4 ,,ss4 ,r41 8,our ,lady's ,dowry10 chap4 iv4 ,trans4 #egg ,for questions connected with the history of the rosary1 see a series of articles in vols4 #if and #ig of ,the ,month1 by ,,fr4 ,,herbert ,,thurston1 ,s4,j42 also1 ,unserer ,lieben ,frauen ,rosenkrantz1 by ,,fr4 ,,th4 ,,esser1 ,o4,p41 ,paderborn1 #ahhi4 ,trans4 #egh ,,holzapfel1 ,s4 ,dominicus und der ,rosenkranz1 ,munich1 #aijc4 #egi ,the originators of this form of prayer were ,dominic of ,prussia and ,adolf of ,essen1 two monks of the ,charterhouse in ,treves in the fifteenth century4 ,,th4 ,,esser1 ,beitrag zur ,gesch4 des ,rosenkranzes1 ,katholik1 #ahig1 ii4 #dji seqq41 and #aijd1 ii4 #ih seqq4 #ehj ,there is historical proof for the existence of confraternities of the ,holy ,rosary in the second half of the fifteenth century4 ,that founded in ,cologne in #adgd by ,prior ,jacob ,sprenger1 ,o4,p41 was celebrated4 ,,th4 ,,esser1 ,u4,l4 ,fr4 ,rosenkranz1 ,paderborn1 #ahhi1 #bhi4 ,it was confirmed by ,sixtus ,,iv4 in #adgh4 ,kirchenlexikon1 x41 #bnd ed4 #abha4 #eha ,kirchenlexikon1 viii4 #bnd ed4 #hah2 ,brev4 ,rom4 ,dom i41 ,oct4 lectio #g-i4 ,on the #eth ,august takes place the local feast of ,our ,lady of the ,snows1 8,maria ad ,nives10 in the basilica of ,sta4 ,maria ,maggiore in ,rome4 ,as the office has been incorporated in the ,breviary1 a short account of it may be justified in this place4 ,pope ,liberius erected a basilica on the ,esquiline1 on the site of ,livia's market1 which was called after him 8,liberiana40 ,in the next century1 ,sixtus ,,iii4 restored the church and changed its title1 dedicating it to the ,mother of ,god 7,lib4 ,pont41 ,liberius1 ,no4 #eb1 ,xystus ,,iii41 ,no4 #fc74 ,from henceforth it was known as 8,basilica ,s4 ,mari10 at the present day1 ,sta4 ,maria ,maggiore4 ,the miracle of the snow is not mentioned in any of the original documents1 but only in medival writings4 ,the #eth ,august may have been the day of the dedication of the basilica4 ,see ,,grisar1 ,gesch4 ,roms41 i4 #aec ,a4 #a4 ,the legend of the translation of the ,holy ,house of ,loreto 7#ajth ,dec47 will not stand historical investigation4 ,according to trustworthy accounts1 pilgrims to ,nazareth already in the eighth century found the holy house there no longer1 but only a church on the site where it had stood4 ,,adamnan1 ,de ,locis ,sanctis1 #b1 #bf2 ,,migne1 ,patr4 ,lat41 lxxxviii4 #cjd4 ,,antoninus ,,plac41 ,itinerarium1 c4 #e1 in ,,geyser1 ,itinerarium ,hieros41 #afa1 #aig2 ,,nicephorus ,,call41 7,hist4 ,eccl41 #h1 #cj71 names ,helena as the foundress of the church built on the spot where the house of the ,anunnciation had stood4 ,see ,l4 ,,de ,,feis1 ,la ,santa ,casa di ,loreto ed il ,santuario di ,nazareth1 ,florence1 #aijd4 ,for ,our ,lady's feasts as observed in ,england1 see ,fr4 ,bridgett1 op4 cit41 chap4 vi4 ,for what may be urged in favour of the ,holy ,house of ,loreto1 see an article by the ,rev4 ,g4 ,e4 ,phillips1 ,s4,j41 in the ,ushaw ,magazine1 ,march #aijh4 ,trans4 #ehb ,,pf,,lf1 ,die ,verehrung des hl4 ,joseph in der ,geschichte1 in ,stimmen aus ,maria-,laach1 xxxviii 7#ahij71 #aag1 et seqq4 ,rvue ,bndictine1 xiv4 #ahig1 #ajf seqq41 #ade seqq41 #bjc seqq4 ,le ,dveloppement ,hist4 du ,culte de ,st ,joseph4 #ehc ,de ,syn41 iii4 c4 #ae1 #bbj et seqq4 #ehd ,script4 ,vet4 ,nova ,coll41 iv4 #ae1 et seqq4 #ehe 8,in ,antioch4 natalis ,josephi10 ,codex ,epternac4 #ehf ,printed in the ,analecta ,bolland41 i4 #ai4 #ehg ,rvue ,bndictine1 xiv4 7#ahig7 iii4 seqq4 and #ade seqq4 #ehh ,ib41 #ade seqq4 #ehi ,,panvinius ,vita ,sixti ,,iv41 in the continuation to ,platina4 #eij ,,grotefend1 ,handbuch der ,chronol41 ii4 passim4 #eia ,,procopius1 ,de dif41 i4 #c4 #eib ,de ,hr41 #gi4 #eic ,,panvinius1 op4 cit4 #eid ,see the article 8,anna0 by ,schegg1 and 8,joachim0 by ,jocham in the ,kirchenlexikon1 #bnd ed41 i4 and vi4 ,trithemius wrote a tract on the worship of ,st ,anne in #adhd4 #eie ,,baillet1 v4 #cfc4 #eif ,,migne1 ,patr4 ,lat41 cxxix4 #ajbc2 ,sermo de ,s4 ,matth41 ,acta ,,ss4 ,boll41 #c ,febr4 #dhg4 #eig ,opera ,s4 ,leonis ,i42 ,,migne1 ,patr4 ,lat41 lv4 #eg2 lxxiv4 #aafh under ,no4 #cc4 #eih ,,beleth1 ,rationale ,div4 ,off4 c4 #abd2 ,,migne1 ,patr4 ,lat41 ccii4 #aca4 #eii ,,socr41 ,hist4 ,eccl41 i4 #af3 4 #fjj ,,euseb41 ,vita ,const41 #d1 #ga4 #fja ,theophanes1 ,nicephorus1 etc4 ,,muralt1 ,chron4 ,byz41 i4 #aig4 #fjb ,edited in ,greek by ,usener in the ,bonn ,lektionskatalog for #ahgg4 #fjc ,,duchesne1 ,origines1 #bee4 #fjd ,,gregor1 ,nyss4 ,opera2 ,,migne1 ,patr4 ,gr41 xlvi4 #gbe1 #ghg4 #fje ,,ambros41 ,de ,virg4 c4 #ai1 ,no4 #abd3 8,dies factus est ,petrus1 dies ,paulus ideoque hodie natali eorum ,spiritus ,sanctus increpuit dicens1 etc40 ,,migne1 ,patr4 ,lat41 xvi4 #bii4 #fjf ,hom41 #fh-gc and ,sermo1 #ff-fi2 ,,migne1 ,patr4 ,lat41 lvii4 #fjg ,,augustin41 ,sermo1 #bie1 c4 #h2 #bif1 c4 #a4 #fjh ,see my article 8,petrus und ,paulus0 in the ,katholik1 #ahhg1 i4 #aa-ci4 #fji ,,chrysostom1 ,opera1 ed4 ,montfaucon1 ii4 #a4 #faj ,,prudentius1 ,perist41 #ab1 #b3 8,romam per omnem cursitant orantque20 v4 #eb3 8,aspice per bifidas plebs ,romula funditur plateas10 and especially v4 #fc3 8,transtiberina prius solvit sacra pervigil sacerdos1 ,mox huc recurrit duplicatque vota40 #faa ,sermo1 #hd1 al4 #ha of ,leo the ,great is entitled3 ,in ,octavis ,,ss4 apostolorum4 ,see ,,amalarius1 ,de ,off4 ,eccl41 #c1 #cf4 #fab ,hist4 ,eccl41 #b1 #af1 ed4 ,vales1 #eah4 ,,theophanes1 ad an4 #dib4 #fac ,among the ,calendars published by ,seldenius 7,de ,synedriis ,,iii41 c4 #ae7 one contains it1 another on #bgth ,june has 8,planctus ,pauli0 7see p4 #bab71 and the third 7p4 #bda7 has another martyr called ,basamon4 ,binterim is mistaken in thinking the feast is absent from no ancient ,calendar 7,denkw41 v4 #chc74 #fad ,eudocia lived as a widow at ,jerusalem1 #dej-dee1 and died there4 ,she had previously visited ,jerusalem in #dch4 ,,muralt1 ,chron4 ,byz41 i4 #dg1 #fh4 #fae ,a priest of this church1 called ,philip1 was papal legate at the ,council of ,ephesus4 #faf ,,de ,,rossi1 ,inscr4 ,chr41 ii4 #a1 #aaj1 #acd1 #afd4 ,,grisar1 ,gesch4 ,roms41 i4 #agb1 pt4 ,i4 ,other witnesses for the existence of ,st ,peter's chain at ,rome are ,,arator1 ,acta ,apost41 i4 #ajfg2 ,,justinian1 ,epist41 in ,labbe-,cossart1 iv4 #adaf2 ,,gregor ,m41 ,epist41 i4 #cj1 ix4 #abb1 xi4 #ec1 etc4 #fag ,,sigebert of ,gemblours mentions the event ad ann4 #ifi4 ,,migne1 ,patr4 ,lat41 clx4 #aia4 #fah ,it is not in the ,kalendarium ,gothicum1 the ,neapolitan ,calendar1 nor in that of ,charlemagne belonging to #gha 7ed4 ,piper71 nor in the ,greek menologies of ,basil and ,constantinople4 #fai ,rmische ,quartalschrift1 #aija1 #bdd seqq4 ,ranke is much mistaken in thinking that ,bede celebrated the conversion of ,st ,paul 8in the ancient manner0 on #cjth ,june4 ,see ,,beda1 ,martyrol41 ed4 ,migne1 ,patr4 ,lat41 xciv4 #ifb4 #fbj ,,hieron4 ,de ,vir4 ,ill41 c4 #g1 ,chron4 ,pasch4 ,the ,,fasti ,,idat4 and ,,theod4 ,,lector 7,hist4 ,eccl41 #b1 #fa7 agree in giving the #crd ,march as the date4 #fba ,edited by ,usener from a ,parisian ,,ms4 of the ninth to twelfth century1 in ,anal4 ,boll41 xiii4 #cgc-gh4 ,see the author's art41 8,zur ,gesch4 des ,aposels ,andreas10 in the ,katholik1 #aijf1 vol4 iii4 #fbb ,printed by ,mombritius ,surius in ,latin only4 ,c4 ,chr4 ,woog 7,lips41 #agdi7 published the ,greek text4 ,,morcelli1 ,menol4 ,const41 i4 #bde1 and ,,tischendorf1 ,acta ,apost4 ,apocr41 ,lips41 #ahfa1 #aje seqq4 ,the 7op4 cit41 #dcb seqq47 are full of childish legends4 #fbc ,passio ,s4 ,artemii auctore ,johanne mon41 c4 #af4 ,,migne1 ,patr4 ,gr41 xcvi41 #abff4 ,,paulinus ,,nol41 ,poema1 #ai1 #cc4 ,see also the ,enconium ,s4 ,luc1 printed for the first time in the ,august number of the ,jahrbuch fr protest4 ,theologie for #ahij1 by ,ph4 ,,meyer1 and ,,abu',l ,,barakat1 ,oriens ,chr41 ,rome1 #aijb1 #ccg1 ,no4 #f4 ,tb4 ,quartalsch41 #aije1 #eif et seqq4 #fbd ,see the ,calendar in ,,seldenius1 ,de ,synedriis ,hebr41 and that given by ,mai4 #fbe ,,venantius ,,fort41 ,carmina1 #h1 #f4 ,see ,kirchenlexikon1 iii41 #bnd ed41 #ggd1 art4 8,compostela10 by ,hefele4 #fbf ,,notker ,,balbulus1 ad ,,viii4 ,kal4 ,aug41 says3 8,iussu ,herodis regis decollatus est ,hierosolymis4444 ,hujus ossa ad ,hispanias translata40 ,,migne1 ,patr4 ,lat41 cxxxi4 #aabe4 #fbg ,pope ,innocent ,i4 flatly denies that any apostle had founded the ,church of ,spain4 ,epist4 ad ,decentium1 #be1 c4 #b3 8,aut legant1 si in his provinciis alius apostolorum invenitur1 etc40 ,,migne1 ,patr4 ,lat41 xx4 #eeb4 #fbh ,edited by ,duchesne in ,acta ,,ss4 ,nov41 vol4 ii41 pars4 #a1 #if4 #fbi ,and also on the #beth ,may4--,trans4 #fcj ,,hieron41 ,de ,vir4 ,ill41 c4 #b4 #fca ,for the proof of this1 see the ,author's art4 in the ,katholik1 #ahhg1 i4 #bc4 #fcb ,,morcelli1 i4 #afh4 ,he can only produce as evidence the ,calendars of ,reichenau and ,rheinau1 but they are sufficient for his purpose4 #fcc ,the ,hieronymianum at least says so on the #bgth ,december3 8,adsumptio ,s4 ,johannis ,evangelist apud ,ephesum et ordinatio episcopatus ,s4 ,jacobi fratris ,domini qui ab apostolis primus ex ,judaeis ,hierosolymis episcopus est ordinatus40 #fcd ,,theodosius 7#ecj circ471 ,de ,situ ,terr ,sanct1 ed4 ,vindob41 #ahih1 #adb1 #agd4 ,,venantius ,,fort41 ,carmina1 #h1 #f4 #fce ,so the ,chronographer of #ced4 ,the ,hieronymianum in its oldest recension 7,weissenburg7 has the entry3 8,in ,africa natalis ,s4 ,philippi ,apostoli1 ,jacobi1 ,quintiani1 etc40 ,the recensions of ,echternach and ,metz have3 8,natalis ,,ss4 ,apostolorum ,philippi et ,jacobi10 and the incorrect addition in ,africa is transferred to another place4 #fcf ,liber ,pont41 ed4 ,duchesne1 i4 #cjc1 #cjf1 note #b4 #fcg ,,morcelli1 ii4 #ig1 gives more particulars4 ,the name ,manna implies that the substance was white--probably the salt which gathers upon walls4 #fch ,op4 cit41 i4 #afg et seq4 #fci ,,baumstark1 ,rm4 ,quartalschrift41 #ahii1 #cad4 #fdj ,there is no explanation of the entry on the #bdth ,june1 8,,viii4 ,kal4 ,jul4 ,natalis dormitionis ,s4 ,joannis ,apost4 et ,evang4 in ,epheso40 ,the view of those who ascribed the death of a martyr to ,st ,john on the grounds of ,st ,mark x4 #ci has never found much support4 ,see ,,schanz1 ,kommentar zu ,joh41 #ccb4 #fda ,de ,prser41 c4 #cf4 #fdb ,,abdias1 ,de ,historia ,certaminis ,apostolorum ,libri ,x41 ,,gutschmid 7,kleine ,schriften1 ii4 #cfd-cgb71 considers the author of the ,acta ,simonis et ,jud contained in this history is familiar with ,persian customs and lived in the ante-,nicene period4 ,gutschmid adds that both apostles preached in ,armenia1 ,a4,d4 #ci-dg1 which was then subject to ,persia1 and fancies he can discover allusions to the civil war waged by the two ,persian kings1 ,vardanes and ,gotarzes4 ,in the history ,vardanes was favourable to ,greek customs and had been visited by ,apollonius of ,tyana4 #fdc ,suana is mentioned by ,claud4 ,ptolem41 #e1 #ac1 #aai1 as situated in ,greater ,armenia4 ,the ,suani were a ,caucasian tribe4 ,see ,,muralt1 ,chron4 ,byz41 i4 #he1 #aej1 #baa1 #bah1 #bej4 #fdd ,chron4 ,pasch41 ed4 ,bonn1 #dga2 see also #dcb1 and ,cal4 ,calcasendi in ,seldenius4 #fde ,card4 ,,rampolla1 ,de ,authentico ,rom4 ,pontificis ,magisterio1 in ,la ,papaut et les ,peuples1 ii41 ,paris1 #aijj1 #h-dh4 ,,andries1 ,cathedra ,romana1 etc41 ,mainz1 #ahgb4 ,,kellner1 ,verfassung ,lehramt u4 ,unfehlbarkeit d4 ,kirche1 ,kempten1 #ahgc4 #fdf ,,benedict ,,xiv4 7,opera ined4 ,heiner1 #fe-fg7 deals with the question whether the feast commemorates ,st ,peter's ordination1 or the day of his arrival in ,rome1 or the foundation of the ,roman ,church1 etc4 ,his history of the feast is based upon antiquated material1 and the greater part of the treatise is occupied with the proof that ,st ,peter had visited ,rome4 #fdg ,,marquardt ,,mommsen1 ,rm4 ,staatsverwaltung1 iii41 #bnd ed41 #caa seqq4 #fdh ,such exclamations as 8,bene vos6 ,bene te patri pater1 ,optime ,csar60 were common4 ,,ovid1 ,fasti1 #b1 #faf-fch4 ,,valerius ,,max41 #b1 #a1 #h4 ,,martial41 #i1 #ed4 ,,bonghi1 ,die rmischen ,feste1 translated by ,ruhemunn1 ,vienna1 #ahib1 #da4 #fdi ,,tertullian41 ,de ,idol41 c4 #aj4 #fej ,,augustin41 ,sermo1 #aij1 #aia2 ,opera1 v4 #fea ,see the second ,council of ,tours1 ,a4,d4 #efg1 can4 #bb4 #feb ,rationale div4 off41 c4 #hc4 ,,migne1 ,patr4 ,lat41 ccii4 #hg4 #fec ,,greg4 ,i41 ,epist4 ad ,mellitum1 #aa1 #gf al42 #i1 #ga4 ,,migne1 ,patr4 ,lat41 lxxvii4 #abae4 ,statements to the same effect are found in ,,augustin41 ,epist41 #dg2 ,,theodoret1 ,de ,grc4 aff4 cur41 #h2 ,,sidonius ,,ap41 ,epist41 #d1 #ae4 #fed ,edited by ,henschen1 ,acta ,,ss4 ,boll4 ,junii ,,vii42 ,,migne1 ,patr4 ,lat41 xiii42 and recently by ,mommsen in the ,corpus ,inscr4 ,lat41 tit4 i4 #fee ,the bishops of ,sedunum attended the ,councils of ,maon1 and belonged1 at a later date1 to the province of the ,tarantaise4 ,,wiltsch1 ,kirchl4 ,geographie u4 ,statistik1 i4 #cbc1 #cee4 #fef ,,mabillon1 ,de ,lit4 ,gall41 ii4 #bc4 ,,migne1 lxxii4 #ahb2 see also #dgb1 and ,,duchesne1 ,origines du ,culte ,chrtien1 #bff et seq4 #feg ,spicilegium1 t4 ii42 see infra1 p4 #dja4 #feh ,,ranke1 ,,vi4 xxx4 #fei ,according to the edition of ,,de ,,rossi and ,,duchesne in the ,acta ,,ss4 ,boll41 we find on the #bjth ,jan41 ,,xv4 ,kal4 ,febr41 in the ,weissenburg ,codex3 8,dedicatio ,cathedra 7sic7 ,s4 ,petri ,apostoli1 qua primo ,rom ,petrus ,apostolus sedit40 ,epternach ,codex3 8,depositio ,s4 ,mari et ,cathedra ,petri in ,roma40 ,the ,bern ,codex is imperfect here4 ,on the #bbnd ,february1 ,,viii4 ,kal4 ,mart41 the ,weissenburg ,codex has3 8,natale ,s4 ,petri ,apostoli ,cathedra quam sedit apud ,antiochia0 7sic74 ,the ,epternach has3 8,cathedra ,petri in ,antioc4 et ,rom40 ,the ,bern ,codex3 8,cathedra ,s4 ,petri ,apostoli quam sedit apud ,antiochiam40 #ffj ,,binterim ,,mooren1 ,die ,erzdizese ,kln im ,mittelalter1 i41 #bnd ed41 #ebh4 #ffa ,bullarium1 ed4 ,lux41 i4 #hcb4 #ffb ,see ,b,,umer1 #eaj4 #ffc ,,clementis ,,rom41 ,recogn41 #aj1 #gj4 ,for a different opinion1 see ,,fr4 ,x4 ,,kraus1 in the third appendix to his ,roma ,sott41 and ,,marucchi1 who wrongly considers the feast of the #bbnd ,february commemorated the ,vatican chair of ,st ,peter and that of the #ahth ,january his chair at the ,ostrian ,cemetery4 ,unfortunately the latter feast was unknown in ,rome before the #afth century4 #ffd ,concerning this point1 see ,,schanz1 ,kommentar zu ,matthus1 #ejd2 ,markus1 #dag2 ,lukas1 #bea4 #ffe ,,clementis ,,rom41 ,recogn41 #c1 #fh4 #fff ,according to ,duchesne1 it is the work of a student of ,magdalen ,college1 ,oxford1 called ,rabanus1 and belongs to the year #adef4 ,,rietsch1 #aj4 ,the work is printed in ,migne1 ,patr4 ,gr41 i4 #aab4 #ffg ,,muralt1 ,chron4 ,byz41 i4 #dfh1 #dgg4 #ffh ,,morcelli1 i4 #aja1 #bhh note4 ,baumstark communicated to the ,rm4 ,quartalschrift1 #aijj1 #caj1 a ,syrian text independent of the ,byzantine tradition1 which mentioned ,citium as the place of ,lazarus' burial4 #ffi ,,ebner1 ,inter ,ital41 ,freiburg1 #ahif1 #bib1 #e1 #ad1 #ajd1 etc4 #fgj ,,gregor4 ,,tur41 ,de ,gloria ,mart41 c4 #cj4 ,,migne1 ,patr4 ,lat41 lxxi4 #gca4 ,,modestus in ,photius1 ,bibl41 cod4 #bge2 ed4 ,bekker1 #aa4 ,,anonymus1 in ,vita ,willibaldi1 c4 #e4 ,,mabillon1 ,vit ,,ss4 ,ord4 ,bened41 iii41 #b1 #chd4 ,,tillemont1 ,hist4 ,eccl41 i4 #d4 #fga ,,glycas1 ,ann41 #d1 #aih2 ed4 ,bonn1 #eed4 ,,zonaras1 #af1 #ab1 #aa1 op4 cit4 #fgb ,see ,sdralek1 art4 8,translation0 in ,,kraus' ,realenzykl41 and ,,achelis1 ,die ,martyrologien1 #gd-gf4 ,the editors of the ,monumenta ,germani are fully alive to the value of incidents of this kind for the history of any period4 #fgc ,,jaff 7,reg4 ,r4,p47 is doubtful as to its authenticity4 #fgd ,synodus ,s4 ,symmacho1 #dii4 ,,thiel41 ,ep4 ,rom4 ,pont41 #fec4 ,lib4 ,pontif41 ed4 ,duchesne1 i4 #cje1 #cjg4 ,,venantius ,,fort41 ,miscellanea1 i4 #bj2 #h1 #f4 #fge ,,paschalis ,i41 ,epist41 i4 ,,migne1 ,patr4 ,lat41 cii4 #ajhf4 #fgf ,printed in ,,ruinart1 ,acta ,mart41 #fcc4 ,the ,calendar of ,mnsterbilsen in ,,binterim is mentioned further on1 page #daa4 #fgg ,pope ,symmacus is called 8papa urbis0 by ,avitus in the inscription of one of his letters4 ,,thiel1 ,epistol ,romanorum ,pontificum1 #gcj4 ,in an inscription in the catacombs the pope describes himself as3 8,ego1 ,damasus1 urbis ,rom ,episcopus40 #fgh ,,grisar1 art4 8,liberius0 in the ,kirchenlexikon1 vii41 #bnd ed41 #aide1 and ,j4 ,,wittig1 ,papst ,damasus3 ,rm4 ,quartalschrift1 #aijb1 #gg-hf4 #fgi ,,dessau and ,,von ,,rohden1 ,prosographia ,imperii ,rom41 iii41 ,berlin1 #ahig1 #cdi4 #fhj ,see ,,noris1 ,cenotaphia ,pisana1 ,venet4 #agha1 #dca et seq41 and ,,muratori1 ,dissertatio1 i4 and ii41 in the ,opera ,s4 ,paulini ,nol4 ,,migne1 ,patr4 ,lat41 lxi4 #ggi et seqq4 #fha ,,paulinus ,,nol41 ,poema1 #ba2 v4 #fj-hj1 #baj-bae1 #bhe-bij1 refer to the father2 v4 #cad-cbd1 to the son ,turcius ,asterius4 ,see ,,muratori1 op4 cit4 #fhb ,cf4 my articles in the ,tb4 ,quartalschr41 #aijb1 #bcg seqq42 #aijc1 #cba seqq42 #aije1 #beh seqq4 ,fr4 ,hippolyte ,delahaye1 in the ,analecta ,bollandiana 7xxii4 #aijc1 #hf seq471 when reviewing my articles1 characterised my statements as 8trop ingenieuses0 and 8fragiles10 without1 however1 being able to adduce any arguments on the other side4 ,my first opponent1 ,dr ,kirsch1 was at least sufficiently fortunate as to ferret out a misprint4 ,the sole attempt to overthrow my conclusions reduces itself to the remark that the 8,depositio ,martyrum0 is not an exhaustive catalogue of all the ,roman martyrs who had suffered previously to its compilation4 ,i never said it was4 ,but did it not contain all the martyres recogniti in ,rome at the commencement of the fourth century 7cf4 below1 page #cej1 for ,mommsen's remarks on this point71 it would be a worthless piece of paper from which nothing could be gathered4 ,fr4 ,delahaye seems not to understand that1 in dealing with material of this kind1 it is of the utmost importance to start with what is actually known of the ,roman officials and governments of the period4 ,when he scornfully criticises my work as 8trop ingenieux10 ,i must say that on my part ,i have found nothing in his obscure ex cathedra assertions to upset the date given above to the martyrdom of ,st ,cecilia4 ,see ,,lightfoot1 ,apostolic ,fathers1 pt4 ii4 vol4 i4 #eaf-ebb1 for a discussion on ,st ,cecilia's martyrdom4--,trans4 #fhc ,,nilles 7,kalendarium71 who usually pays no regard to his reader's desire for information on disputed questions1 is entirely silent concerning ,st ,catherine4 ,on the other hand1 ,kaulen has been satisfied with following the much criticised article by ,,pf,,lf 7,kirchenlexikon1 vii4 #cce71 an imperfect piece of work4 #fhd ,carmina1 #bb-bd1 ed4 ,ughelli1 ,ital4 ,s41 #aj1 #dg4 ,,migne1 ,patr4 ,lat41 cxlvii4 #abdj seqq4 #fhe ,see ,,petrus ,,dam41 ,epist41 #h1 #e4 ,,migne1 ,patr4 ,lat41 cxliv4 #dga4 #fhf ,,migne1 ,patr4 ,gr41 l4 #gjf-gab4 #fhg ,liber ,pont41 ed4 ,duchesne1 i4 #cag3 8,fecit ecclesiam ,b4 ,mari semper virginis et omnium martyrum40 ,see ,,bede1 ,hist4 ,angl41 #b1 #d2 ,,paulus ,,diac41 ,hist4 ,long41 #d1 #cg2 ,,rorbacher-,,rump1 ,kirchengesch41 x4 #ajg seqq4 #fhh ,liber ,pont41 ed4 ,duchesne1 i4 #dag4 #fhi ,id4 op41 i4 #dai4 ,,bianchini1 #bjj4 #fij ,,beleth1 ,rationale1 #abg4 ,,migne1 ,patr4 ,lat41 ccii4 ,,probst 7,kirchenlexikon1 i41 #bnd ed41 art4 8,allerheiligen07 is incorrect in some of his statements concerning the parts played by ,gregory ,,iii4 and ,gregory ,,iv4 #fia ,,ado1 ,martyrol41 ,kal4 ,nov43 8,in ,galiis monente s4 record4 ,gregorio pontifice piissimus ,ludovicus imperator omnibus regni et imperii sui episcopis consentientibus statuit1 ut solemniter festivitas omnium sanctorum in prdicta die annuatim perpetuo ageretur40 ,,migne1 ,patr4 ,lat41 cxxiii4 #chg4 ,sigebert ,gembl4 gives the year of its introduction3 8,monente ,gregorio papa et omnibus episcopis assentientibus ,ludovicus imp4 statuit1 ut in ,gallia et ,germania festivitas omnium sanctorum in ,kal4 ,nov4 celebraretur1 quam ,romani ex institutione ,bonifatii pap celebrant40 ,chron41 ad ann4 #hce4 ,,migne1 ,patr4 ,lat41 clx4 #aei4 #fib ,,nat4 ,,alexander1 ,hist4 ,eccl41 #h1 #bc2 ed4 ,paris1 #afii4 #fic ,see ,,isidori1 ,reg4 ,mon41 c4 #bd1 ,no4 #b4 ,,migne1 ,patr4 ,lat41 lxxxiii4 #hid4 ,a mass for the dead was to be celebrated for all the departed on the day after ,pentecost4 #fid ,printed in ,,migne1 ,patr4 ,lat41 cxlii4 #ajch1 from the ,bibl4 ,cluniac41 #cch4 #fie ,consuet4 ,farf42 ed4 ,albers1 #abd 7where it is enjoined that the masses be applied for all souls74 ,consuet4 of the ,carthusians1 by ,guigo 7 #aacg71 c4 #aa4 ,,migne1 ,patr4 ,lat41 clii4 #fee4 #fif ,,binterim1 ,denkw41 v4 #did4 #fig ,,binterim and ,,mooren1 ,die ,erzdizese ,kln1 i41 #bnd ed41 #ecf4 ,the archivium of ,st ,peter's in ,aix-la-,chapelle possesses a martyrology belonging to the monastery of the 8,kreuzherren10 formerly existing there4 ,it dates from #achb1 and is preceded by a calendar4 ,in this ,all ,souls' ,day does not appear1 neither do ,st ,peter's ,chair on the #ahth ,january1 nor ,st ,gereon and his companions2 the eleven thousand virgins are mentioned1 but without ,st ,ursula4 #fih ,,beroldus1 #bbb seqq4 7ed4 ,magistretti74 ,magistretti is plainly mistaken when he says the ,church of ,milan was the first to follow the example of ,st ,odilo4 #fii ,,sozomenus1 ,hist4 ,eccl41 #b1 #c4 ,,theophanes1 ,chronogr41 #ah1 ed4 ,bonn1 #cc4 ,,procop41 ,de ,acclif41 i4 #i4 ,,nicephorus1 ,hist4 ,eccl41 #g1 #ej4 #gjj ,,morcelli1 i4 #bai1 and ,acta ,,ss4 ,boll41 loc4 cit41 #eg4 #gja ,,epiphanius1 ,hr41 #ba1 and ,,theodoret on ,col4 ii4 #ah1 speak of the heresy in question4 ,see ,,thomassin1 #ddj4 #gjb ,,ambrosius1 ,epist41 #ba 7#aa74 ,,hilarius1 ,hom4 in ,matth4 xxviii41 and on ,psalms #aai and #acg4 ,see ,,baillet1 vi4 #b1 #djd-dac4 #gjc ,sacram4 ,leon4 ,,migne1 ,patr4 ,lat41 lv4 #ajc4 #gjd ,this addition is also found in a missal at ,padua belonging to the ninth century4 ,see ,,ebner1 ,iter ,ital41 #abg4 #gje ,lib4 ,pont41 ed4 ,duchesne1 i4 #bfb3 8intra civitatem10 and the note4 #gjf ,acta ,,ss4 ,boll41 ,sept4 tit4 viii4 ,,ado1 ,mart41 #bith ,sept4 ,it stood1 according to ,ado1 in summitate circi1 according to ,baronius3 circuli molis ,hadriani1 i4e4 on the terrace of the ,castle of ,st ,angelo4 #gjg ,cf4 ,lectionary of ,silos4 #gjh ,,spelman1 ,conc41 i4 #ebj4 #gji ,as1 for example1 in the ninth century ,calendars of ,stablo and ,cologne4 ,notker ,balbulus is ignorant of the church on the ,via ,salaria1 but gives the story of ,monte ,gargano on the #bith ,september4 ,,migne1 ,patr4 ,lat41 cxxxi4 #aaed4 #gaj ,it is the same with the missals of ,ivrea and ,florence in ,,ebner1 ,iter ,ital41 #bh and #eb4 #gaa ,see ,,schrod41 art4 8,schutzengelfest0 in the ,kirchenlexikon1 x41 #bnd ed41 #bjae4 ,the ,spanish calendars printed in ,,migne1 ,patr4 ,lat41 lxxxv4 and lxxxvi41 have not the ,festival of the ,guardian ,angels4 #gab ,,marzohl and ,,schneller1 iv4 #gjg note4 #gac ,,tillemont1 ,hist4 des ,emp41 iv41 art4 ix4 #bea et seq4 ,also #ic1 art4 lxii4 #gad ,,niceph4 ,,call41 ,hist4 ,eccl41 #h1 #ca4 ,,tillemont1 ,mm41 vii41 art4 viii4 #h4 #gae ,,theophanes1 ,chronogr41 ed4 ,bonn1 i4 #cg-dj4 #gaf ,,ambrosius1 ,de ,obitu ,theod41 c4 #dj4 ,,migne1 ,patr4 ,lat41 xvi4 #acii4 ,,paulinus ,,nol41 ,epist4 ad ,severum4 ,,migne1 ,patr4 ,lat41 lxi4 #cbf4 ,,theodoret1 ,hist4 ,eccl41 i4 #ah4 #gag ,,migne1 ,patr4 ,lat41 cxxiv4 #cgd3 8,via ,lavicana ,s4 ,helen1 matris ,constantini imperatoris40 ,the place of her first burial was the present ,torre ,pignattara4 #gah ,she appears1 however1 in the supplement to both the ,breviary and ,missal4 ,trans4 #gai ,,marucchi1 ,nuovo ,bull4 di ,arch4 ,christ41 iv4 #afc1 takes the opposite view4 #gbj ,vita ,constant41 #c1 #be4 #gba ,op4 cit41 cc4 #bf-bh4 #gbb ,op4 cit41 cc4 #cc-dj4 #gbc ,op4 cit41 cc4 #db1 #dc4 #gbd ,in this he says that wonderful things have taken place at the ,lord's sepulchre during his own life-time4 ,in ,constantine's letter to ,macarius also the references are expressed in general terms4 #gbe ,,socrates1 ,hist4 ,eccl41 i4 #ag4 ,,sozomenus1 #b1 #a4 ,,theodoret1 i4 #ah4 ,,theophanes1 ,chronogr41 i41 ad ann4 m4 #ehag1 ,chr4 #cag4 ,,chrysostom41 ,in ,joann41 #hd4 ,,rufin41 ,hist4 ,eccl41 i4 #h4 ,,sulpicius ,,sev41 #b1 #cd4 #gbf ,epist4 ad ,severum1 #ba1 #e4 #gbg ,excerpta ,lat4 ,barbari1 ed4 ,frick1 #cei4 ,,theophanes gives a still earlier date1 i4e4 #ehag of the world #cag ,a4,d4 ,he also places the death of ,macarius and ,helena in the same year as the discovery of the cross4 ,in the ,excerpta ,barbari we find the words 1 but this must be an error1 for immediately afterwards follows '4 ,,thoth coincides with ,september1 not with ,december4 ,see ,,schoene1 ,euseb4 ,chron41 i4 #bcd4 ,the ,liber ,pontificalis1 8,vita ,euseb410 i4 #afg1 places the finding of the cross on the #crd ,may #caj2 but this is obviously a mistake4 #gbh ,,duchesne1 ,lib4 ,pont41 i41 preface1 cviii4 #gbi ,peregr4 ,silvi1 c4 #dh1 ed4 ,geyer1 #gd cod4 #gcj ,,geyer1 ,itin4 ,hierosol41 #adi4 #gca ,,arculf in ,adamnanus1 ,de ,locis ,sanctis1 #c1 #c2 ib4 #bhg4 #gcb ,,muralt1 ,chronogr4 ,byz41 i41 #bgb1 #bhf4 ,,theophanes1 ed4 ,bonn1 i4 #ejd1 ad ann4 #fabj4 ,chron4 ,pasch41 ed4 ,bonn1 i4 #gjd1 ad ann4 #fabb1 relates only the carrying away of the cross1 and then concludes4 #gcc ,the ,menologium ,constantinopolitarium has an 8,adoratio ,pretios ,crucis0 on #cast ,july1 the meaning of which is not stated4 ,,morcelli1 i4 #fc4 #gcd ,,migne1 ,patr4 ,lat41 lxxii4 #bhe1 #eaa4 #gce ,see the new edition by ,wilson4 #gcf ,the text of ,,de ,,rossi and ,,duchesne in ,act4 ,,ss4 7#ed74 ,a better word would have been 8recuperatio40 #gcg ,,ebner1 ,quellen und ,forschungen zur ,gesch4 des ,missale1 etc41 ,freiburg1 #ahif1 #abc4 ,in addition to these two festivals in honour of the ,holy ,cross1 the ,egyptians and ,abyssinians celebrate one on the #fth ,march1 8,manifestatio ,s4 ,crucis per ,heraclium ,imp410 instead of the #crd ,may4 ,see the ,synaxaria in ,,seldenius and ,,mai4 #gch ,,magistretti1 op4 cit41 #ada4 #gci ,,duchesne1 ,origines1 #aac-acg4 #gdj ,,ebner 7,iter4 ,italicum1 #cha7 proves against ,probst that the letter deals not with an antiquated rite1 but with the rite then actually in use in ,rome4 #gda ,epist4 ,hadr41 #di2 ,cod4 ,carol41 #gb4 ,,migne1 ,patr4 ,lat41 xcviii4 #dce4 ,the oldest of the numerous existing ,,mss4 is the ,codex ,ottobonianus #cac 7ninth century71 originally belonging to ,paris4 ,the codex in the library of the seminary at ,mainz is of the middle of the ninth century4 ,in the ,cathedral ,library at ,cologne are two codices1 ,no4 #acg belonging to the end of the ninth century1 and ,no4 #hh somewhat more recent4 #gdb ,printed together in ,,migne1 ,patr4 ,lat41 lxxii41 from the edition of ,mabillon4 ,see ,e4 ,bishop's art4 on the 8,earliest ,roman ,mass-book10 ,dublin ,review1 ,oct4 #ahid4 ,trans4 #gdc ,,binterim1 ,denkw41 v4 #ah et seq4 ,,hontheim1 ,prodromus1 i4 #ceh4 #gdd ,see the author's article in the ,tb4 ,quartalschrift1 #aije1 #eij-fjh4 #gde ,e4g41 the ,ordinarium of the diocese of ,rouen1 etc41 in ,,migne1 ,patr4 ,lat41 cxlvii4 #aeg2 the ,consuetudines ,avellanenses1 ib4 cli4 #gdf ,see ,appendix xi4 #gdg ,regula ad monachos4 ,,migne1 ,patr4 ,lat41 lxviii4 #cif4 #gdh 8,ut ad capitulum primitus martyrologium legatur et dicatur versus1 deinde regula aut homilia qulibet legatur1 deinde a #8,tu autem' dicatur0 7,,hardouin1 ,conc41 iv4 #abcb74 #gdi ,,leo ,,allatius1 ,de ,libris ,eccl4 ,grcorum1 ,rom1 #afde1 #gh1 #hb1 #ia4 ,,daniel1 ,cod4 ,lit41 iv4 #cbj et seq4 #gej ,with regard to the ,chronograph of #ced1 ,leipzig1 #ahej1 #eha1 the title runs3 ,hic continentur dies nataliciorum martyrum et depositiones episcoporum1 quos ecclesia ,carthaginis anniversaria celebrat4 #gea ,the statement in ,,teuffel 7,gesch4 der ,rm4 ,literatur1 iv4 #aah7 that everything savouring of heathen superstition is omitted1 is incorrect4 #geb ,w4 ,,wright1 in ,journal of ,sacred ,literature1 ,october #ahfe and ,january #ahff4 ,a better edition is given by ,,duchesne1 ,acta ,,ss4 ,boll41 ,nov4 ,,ii4 #a1 lii4-lxv41 under the title3 ,breviarium ,syriacum4 ,it is perhaps only fair to add that all scholars are not agreed upon the ,arian character of this document4 ,trans4 #gec ,,philostorgius1 ,hist4 ,eccl41 #d1 #g1 passim4 #ged ,,le ,,quien1 ,oriens ,christ41 ii4 #gah4 #gee ,op4 cit41 ii4 #aajg and #abcg4 #gef ,,sozomenus1 ,hist4 ,eccl41 #b1 #ac1 #ad4 #geg ,,le ,,quien1 ,oriens ,christ41 ii4 #aajb4 ,,nestle1 ,theol4 ,literaturztg41 #ahid1 ,no4 #b1 #dc4 #geh ,,samuel ,,anian41 ed4 ,mai1 #dc4 #gei ,see ,h4 ,,achelis1 ,die ,martyrologien1 ihre ,geschichte und ihr ,wert1 ,berlin1 #aijj1 #fa4 #gfj ,the ,bononia mentioned on the #cjth ,december is not ,bologna1 but ,bononia in ,msia1 now ,widdin1 to which1 according to other documents1 the martyr ,hermes also belonged4 ,the town of ,tomi1 now ,kustendsche1 was called ,constantia at the end of the fourth century1 but in this document and in ,peutinger's table it appears under its old name4 ,constantinople 7#aath ,may7 and ,byzantium 7#aith ,may7 appear side by side1 which marks the date when this document was drawn up4 ,babiduna is a slip for ,noviodunum in ,msia1 now ,isaktscha4 #gfa ,see ,,achelis1 op4 cit41 #cc et seq41 for the connection between the ,arian martyrology and the ,hieronymianum4 #gfb ,,duchesne1 ,acta ,,ss4 ,boll41 ,nov4 ,,ii41 lviii4 ,it is better to say from the #hth to the #cjth than from the #fth to the #cjth2 for ,tirinus and his sixteen companions are not to be found in the ,hieronymianum1 and1 instead of ,arius on #fth ,june1 the ,bern ,codex has3 ,in ,alexandria ,arthoci2 the ,epternach has ,artotis2 and the ,weissenburg1 ,ari-thoti4 ,it is impossible to say whether these names are intended for ,arius or not4 #gfc ,see ,,tillemont1 ,mm41 vi4 #h1 art4 xxv4 #gfd ,according to the view of ,,duchesne and ,,achelis1 the #fth ,july was the day of his death4 ,in this case the year would be #cce4 #gfe ,the name ,eusebius occurs very frequently in this calendar1 both with and without distinguishing additions4 #gff ,,chrys41 ,hom41 i4 #bia4 #gfg ,hist4 ,eccl41 #f1 #ci1 #d4 #gfh ,it is printed in ,,migne1 ,patr4 ,lat41 xviii4 #hgh4 #gfi ,nos autem pne omnium martyrum distinctis per dies singulos passionibus collecta in uno codice nomina habemus atque cotidianis diebus in eorum veneratione missarum solemnia agimus4 ,non tamen in eodem volumine quis qualiter sit passus indicatur1 sed tantummodo nomen1 locus et dies passionis ponitur4 ,unde fit1 ut multi ex diversis terris atque provinciis per dies1 ut prdixi1 singulos cognoscantur martyrio coronati4--,,greg4 ,m41 ,registrum1 #h1 #bi4 #ggj ,the passage is capable of receiving various interpretations4 ,see ,,duchesne1 ,prolegg4 ad ,mart4 ,hieron4 in ,acta ,,ss41 ,nov4 ,,ii4 xi41 xlvii4 ,the words are as follows3 8,passiones martyrum legite constanter1 quas inter alia in epistola ,s4 ,hieronymi ad ,chromatium et ,heliodorum destinta procul dubio reperietis1 qui per totum orbem terrarum floruere1 ut sancta invitatio vos provocans ad clestia regna perducat40 ,,cassiodor41 ,instit4 ,div4 ,lit41 #cb4 ,,migne1 ,patr4 ,lat41 lxx4 #aadg4 #gga ,,beda1 ,liber ,retractionis in ,acta ,ap41 c4 i4 ,,migne1 ,patr4 ,lat41 xcii4 #iig3 ,liber martyrologii1 qui ,b4 ,hieronymi nomine ac prfatione intitulatur1 quamvis ,hieronymus illius libri non auctor sed interpres1 ,eusebius autem auctor exstitisse videatur4 #ggb ,,hilduin41 ,epist4 ad ,ludov4 ,pium4 ,,migne1 ,patr4 ,lat41 cvi4 #ai4 #ggc ,since the appearance of the second edition of ,dr ,kellner's ,heortologie1 a work of the first importance on the ,roman martyrology has been published1 ,les martyrologes historiques du moyen ge1 par ,don4 ,henri ,quentin1 bndictin de ,solesmes1 ,paris1 #aijh1 ,lecoffre4 ,trans4 #ggd ,b4 ,,krusch 7,neues ,archiv fr ltere deutsche ,gesch41 xx4 #ahie #dcg-ddj and xxvi4 #aija #cdi-chi7 is in favour of ,autun as the place of its origin4 ,but what is gained8 #gge ,,grisar 7,gesch4 ,roms41 #bia7 thinks it may belong to the time of ,xystus ,,iii4 7#dcc-ddf74 #ggf ,aug4 ,urbain has attempted to reconstruct the original ,martyrologium ,romanum1 as it was at the end of the fifth century from the ,hieronymianum ,,harnack3 ,texte und ,unters41 vi4 #c1 ,leipzig1 #aija4 #ggg ,martyrs of the name of ,felix1 number #aah1 ,saturniuus #hf1 ,januarius #fh1 ,donatus #fd1 ,cajus #dj1 ,alexander #db1 ,lucian #bh1 etc4 ,similarly the common feminine names and ,thecla4 ,afra occurs four times4 ,strange sounding names are found everywhere3 e4g4 ,piperion1 ,prunimus1 ,tipecirus1 ,herifilius1 ,manira1 ,itercola1 ,eunuculus1 and ,eununculus1 ,barbalabia1 etc4 ,we are1 however1 ignorant of the names which the wealthy ,romans were wont to give to their slaves4 #ggh ,see ,,gregor4 ,,turon41 ,mirac41 i4 #fc4 ,,migne1 ,patr4 ,lat41 lxxi4 #gfb4 #ggi ,,achelis sees in the phrase 8in ,africa0 a reference to the massacres of ,christians by the ,vandals4 ,see #aja1 seqq4 #ghj ,,achelis gives examples1 #bji1 #bdb1 etc4 #gha ,,achelis1 #aae-aah1 has collected together #fh instances1 which he has analysed critically and historically as far as possible4 #ghb ,the entries respecting ,st ,gereon and his companions may serve as an example4 ,st ,ursula and ,palmatius with the 8innumerabiles trevirenses0 have no existence in the ,hieronymianum4 viii4 ,id4 ,oct4 7#hth ,october73-- ,,berne ,,epternach ,,weissenburg ,nothing4 ,agrippin4 sct4 ,gereon ,nothing4 et aliorum cccxcii4 mart4 vii4 ,id4 ,oct4 ,gereon ,et alibi ,cassi1 eusebi1 ,coloni ,agrippine cum sociis suis florenti1 jocundi2 nat4 sctorum cccxvii4 trecentorum decim et ,agrippin depos4 scor4 quorum nomina ,deus vii martirum quorum mart4 mart4 maurorum cum scit4 nomina ,deus scit4 alis cccxxx4 vi4 ,id4 ,oct4 ,et ,nothing4 ,et alibi 444 ,heracli1 alibi ,cassi1 eusebi1 cassi1 eusebi1 florenti1 victoris1 florenti1 victoris1 ,agrippin mallusi ,agrippin mallus cum aliis trecentos cum aliis cccxxx4 xxx4 #ghc ,,achelis1 #ia seqq4 #ghd ,if this be the case1 and it is not free from doubt1 still the name of ,arius was not read out 8at the altar10 as ,,achelis states 7#hg and #ih71 for the martyrologies were not read at the altar but in the choir1 and it would have happened only were the ,weissenburg ,codex in use1 for other codices have different readings4 ,the reading of the martyrology--not of the 8,passions0 of the martyrs--at the choir office dates back1 as far as the evidence exists1 to the ninth century4 ,bishop ,gregorius of ,corduba1 whom ,,achelis 7#ih1 note #d7 places at a very early period1 is not an historical personage2 he exists only in the list of bishops contained in the letters ascribed to ,st ,jerome4 #ghe ,in ,codex #baga nov4 acqu4 of the ,nat4 ,libr41 ,paris1 ed4 by ,g4 ,morin in ,anecdota ,maredsolana1 vol4 i4 #ahic4 ,cf4 prf41 ii41 viii41 xiii41 etc4 ,see also ,le ,liber ordinum de l',eglise d',espagne du ,v au ,,xi sicle1 published by ,dom4 ,m4 ,frotin1 #aijd4 ,trans4 #ghf ,,joh4 ,,seldenius1 ,de ,synedriis et ,prf4 ,jurid4 ,vet4 ,ebreorum41 ,amstelod41 #afgi1 lib4 #c1 c4 #ae1 #bjd-bdg4 #ghg ,f4 ,w,,stenfeld1 ,synaxarium1 ,gotha #ahgi4 ,introduction4 #ghh ,,le ,,quien1 ,oriens ,christ41 ii4 #dec4 #ghi ,,muralt1 ,chronogr4 ,byz41 i4 #bhf4 #gij ,,le ,,quien1 op4 cit41 #deb1 #dgf4 #gia ,a4 ,,mai1 ,nova ,collectio ,veterum ,script41 iv4 #ae-cd4 #gib ,w,,stenfeld1 ,synaxarium1 #aj1 ,hatur4 ,the ,patriarchs mentioned above are also omitted4 #gic ,,le ,,quien1 op4 cit41 ii4 #dgi and #dde-dff4 #gid ,when the name of ,st ,john ,chrysostom occurs more than once in the ,byzantine1 ,egyptian1 and ,syrian calendars1 it commemorates certain events connected with him besides the day of his death 7#adth ,september74 ,such dates are the #gth ,may and the #acth ,november1 the #bgth ,january is the day of his return to ,constantinople1 i4e4 his translation by ,proclus under ,theodosius ,,ii41 in #ddh1 and is celebrated by the ,greeks and ,syrians4 ,the meaning of the other two days is unknown2 ,see ,morcelli1 i4 #bbc2 ii4 #da4 #gie ,a4 ,,mai1 ,nova ,collectio ,veterum ,script41 iv4 #ib-abb4 #gif ,w,,stenfeld1 ,synaxarium1 etc41 #ig4 #gig ,op4 cit41 #abj seqq4 #gih ,,morcelli1 ,calend4 ,eccl4 ,const4 i41 #bbg4 #gii ,,morcelli 7op4 cit41 i4 #ae71 declares it is the oldest1 and older than the ,menologium ,sirleti in particular4 #hjj ,,muralt1 ,chronogr4 ,byz41 i4 #dge4 #hja ,both appear in the ,calendar of the ,syrian ,church3 ,jacobus ,zebedi on the #cjth ,april1 ,jacobus ,alphi on the #ith ,october1 and ,jacobus frater ,domini on the #bcrd ,october and #bhth ,december4 #hjb ,printed in ,,morcelli1 i4 #fi-aje4 #hjc ,,gams1 ,series ,epp41 #ijd4 #hjd ,nova ,collectio ,script4 ,vet41 v41 ,rom1 #ahba1 #eh-fe4 #hje ,e4g4 in ,aurelian of ,arles1 #eec 7,,migne1 ,patr4 ,lat41 lxviii41 #eif73 8,in martyrum festivitatibus1 etc40 #hjf ,,migne1 ,patr4 ,lat41 cxxxviii41 #hha4 ,,mone1 ,lat4 und4 ,griech4 ,messen aus dem #b-f ,jahrhundert1 ,frankfurt1 #ahej4 #hjg ,projectus1 deacon of ,bishop ,evasius of ,asti1 appears to belong to the ,lombard period1 and his veneration dates from about the time of ,luitprand 7#gac-gdc74 #hjh ,calendarium ,romanum nongentis annis antiquius1 ed4 ,f4 ,joh4 ,fronto1 ,parisiis1 #afeb4 ,the title ,calendarium is not well chosen4 #hji ,liber ,pontif41 ed4 ,duchesne1 i4 #dbj4 #haj ,op4 cit41 #djb1 ,vita ,gregorii1 ii4 #haa ,introduction1 #ih4 #hab ,much light has recently been thrown upon these calendars and their relation to one another by ,dom4 ,henri ,quentin1 op4 cit4 ,trans4 #hac ,,beda1 ,hist4 ,eccl4 iii41 #bd4 ,,migne1 ,patr4 ,lat41 xcv4 #bij4 #had ,printed in the ,acta ,,ss4 ,boll41 ,march1 vol4 ii4 ,both recensions are placed side by side in ,,migne1 ,patr4 ,lat41 xciv4 ,a 8,kalendarium ,anglicanum0 is in the same vol41 #aadg et seqq4 ,,bede',s words under the #gth ,feb4 are remarkable3 8,britaniis in ,augusta natale ,augusti ,episcopi et martyris40 ,the feast of ,all ,saints is given on the #ast ,nov4 as well as the feast on the #acth ,may1 whose transference to the #ast ,nov4 only took place later under ,gregory ,,iv4 7#hbg-hdd74 ,no explanation has been given of ,andrew with #beig companions on the #aith ,august4 #hae ,,wandelbert1 ed4 ,,migne1 ,patr4 ,lat41 cxxi4 #egg4 ,see also cxix4 #aj1 #aa4 #haf ,and the same is true of the other works mentioned3 e4g41 ,,florus has admitted ,gereon and #cae companions on the #ajth ,october1 who are omitted by ,,bede1 but he knows nothing of ,ursula4 ,,wandelbert mentions on the #bast ,october flocks of virgins amounting to some thousands murdered by the tyrant in ,cologne1 whose trophies adorn the banks of the ,rhine4 ,gereon has ,cassius1 ,florentius1 and ,victor as his companions 7,,migne1 ,patr41 ,lat41 xciv4 #ajfg1 #ajgh2 cxxi4 #fad74 #hag ,edited with an introduction1 ,english translation1 and notes by ,whitley ,stokes in the ,transactions of the ,royal ,irish ,academy1 i41 ,dublin1 #ahhj4 #hah ,edited by the same under the title1 ,felire hui i ,gorman3 ,the ,martyrology of ,gorman1 among the publications of the ,bradshaw ,society1 ,london1 #ahie4 ,see also ,analecta ,boll41 xiii4 #aic4 ,,bellesheim1 ,gesch4 der kathol41 ,kirche in ,irland1 i4 #bci seqq4 #hai ,d,,mmler 7,das ,martyrologium ,notkers1 etc41 in the ,forschungen z4 deutsch4 ,gesch41 xxv4 #bja71 incorrectly dates it from between #hfj-hgj4 #hbj ,,migne1 ,patr4 ,lat41 cxxiii4 #adf-agh4 #hba ,ib41 #ahb-bjb4 #hbb ,ib41 #bib-dai4 #hbc ,ib41 #adc1 #add4 ,mosander1 before ,rosweyde1 had edited the larger ,ado by itself without the smaller4 #hbd 8,quod ego diligenti cura transscriptum 444 in capite hujus libri ponendum putavi40 ,transscriptum cannot be understood of mere copying 7describere7 but of re-editing4 ,the ,roman ,calendar makes no mention of ,old ,testament names1 ,jeremias1 ,moses1 etc41 nor of ,alban1 ,servatius1 etc4 ,accordingly this ,mart4 ,rom4 ,parvum has not the importance which ,,achelis 7p4 #aab7 attributes to it4 #hbe ,b,,umer1 #dgd4 #hbf ,h4 ,l,,mmer1 ,de ,martyrol4 ,rom41 #ai4 #hbg ,b,,hmer-,,will1 ,regesta ,archiep4 ,mogunt41 i4 #fg1 #fh4 ,the martyrology of ,rabanus is printed in ,,migne1 ,patr4 ,lat41 cx4 #hbh ,,migne1 ,patr4 ,lat41 cxxxi4 #ajgj4 ,see also ,,binterim1 ,denkw41 v4 #fb4 8,cujas caus nos utpote barbari et in extremis mundi climate positi sumus ignari40 #hbi ,l,,mmer1 op4 cit41 #aj-ag4 #hcj ,,benedict1 xiv41 ,de ,servorum ,die ,beatificatione1 i4 #dc1 and iv4 #b1 #ag4 ,n4 ,,paulus1 ,martyrolog4 u ,brevier als histor4 ,quellen1 ,katholik1 #aijj1 i4 #cee4 #hca ,the reader will find much information bearing upon ,english heortology in the following works3--,a ,menology of ,england and ,wales1 by ,r4 ,stanton1 #ahhg1 ,london1 ,burns ,oates2 ,die ,heiligen ,englands1 by ,f4 ,liebermann1 #ahhi1 ,hannover1 ,hahn2 ,the ,bosworth ,psalter1 ed4 by ,gasquet and ,bishop1 #aijh1 ,london1 ,bell ,sons4 ,trans4 #hcb ,edited by ,ferd4 ,piper1 ,berlin1 #aheh4 #hcc ,,lanfranc1 i4 #i4 ,,migne1 ,patr4 ,lat41 cl4 #dgb-dgh4 #hcd ,,hartzheim1 iv4 #ajf1 for ,a4,d4 #acjg4 ,the correct date1 according to ,binterim1 is #acjg4 ,conc41 vi4 #aah1 note #a1 #acjh4 ,,joerres regards the sixth canon as not authentic1 ,rm4 ,quart4 ,schr41 #aijb4 #hce ,,hartzheim1 vi4 #dih4 #hcf ,j4 ,braun 7,innsbr4 ,zeitschr4 fr ,kath4 ,theol41 #aija1 i4 #aee seqq47 contends that white was not the only liturgical colour in antiquity1 and rests his contention on some representation 7not miniatures7 of the fifth to the ninth centuries in which yellow1 brown and other colours appear4 ,but 8white0 is not to be taken as meaning always 8snow-white10 and the natural colour of silk and wool would border on yellow4 ,the representations may have grown darker through age1 or been painted over at a later date4 ,at any rate the proofs on which he relies are not sufficiently strong to overthrow the received view which is based on many statements in original sources4 #hcg ,,sicardus1 ,mitrale1 #b1 #e 7,,migne1 ,patr4 ,lat41 ccxiii4 #gg73 ,in colore pro qualitate temporis alternatur1 albo utimur in resurrectione 444 rubeo in pentecoste4 ,the passage in ,johannes ,abrinc41 ,de ,off4 ,eccl4 7,,migne1 ,patr4 ,lat41 cxlvii41 #fb7 is defective and obscure4 ,it seems only to refer to the high priest of the ,old ,testament4 #hch ,,durandus1 ,rationale ,div4 ,off41 #c1 #ah4 ,the ,ordo ,rom4 xiv41 c4 #di seqq4 of the thirteenth century mentions five colours3 white1 red1 green1 violet and black4 #hci ,,innocent ,,iii41 ,de ,s4 ,alt4 ,myst41 i4 #fe2 ,,migne1 ,patr4 ,lat41 ccxvii41 #gii-hjb4 #hdj ,for the history of liturgical vestments1 see ,j4 ,braun1 ,s4,j41 ,die ,priesterlichen ,gewnder des ,abendlandes1 ,freiburg im ,breisgau1 #ahig1 and a larger and more recent work by the same author1 ,die ,liturgische ,gewandlung im ,occident u4 ,orient1 etc41 ,freiburg im ,breisgau1 #aijg4 ,also ,j4 ,wilpert1 ,die ,gewandlung der ,christen in den ersten ,jahrhunderten1 ,cologne1 ,bachem1 #ahih4 ,trans4 #hda ,see ,,thalhofer1 ,liturgik1 ii4 #hb1 who points out this meaning in ,micrologus4 #hdb 8,sacramenta0 is found1 amongst others1 in ,,innocent ,i41 ,epist41 #ag1 c4 #e1 #ab2 #be1 c4 #d4 #hdc ,,tertull41 ,de ,exhort4 ,cast41 #aa2 ,apol41 #b2 ,ad uxor41 #b1 #h2 ,de ,prscr41 #d2 ,de ,virg4 ,vel41 #ac2 ,de ,corona1 #b2 ,de ,carne ,christi1 #b1 etc4 ,tertullian uses 8sacrificium10 ,de ,cultu ,fem41 #b1 #aa1 etc4 ,,cyprian1 ,epist41 #ab1 #b2 #ae1 #a2 ,ad ,cc41 #i and #ag1 etc4 ,,ambrosius1 ,de ,obitu ,valent41 #b1 #aac2 ,in ,psalm41 #ch1 c4 #be2 #aah1 c4 #dh2 ,epist41 #ci1 #d4 #hdd ,de ,civ4 ,dei1 #aj1 #f-bj2 ,cont4 ,faustum1 #bj1 #ah2 ,enarr4 in ,psalm41 #cc1 c4 #f2 #ajf1 c4 #ac2 ,epist41 #ed1 #d2 #adi1 #ae2 #aei2 ,sermo1 #acg1 #h2 #caj1 #cj2 #caa1 #ah2 #cde1 #d1 etc4 #hde ,,baronius1 ,annales1 ad an4 #cd1 c4 #ei4 #hdf ,epist4 ,i4 ad ,gundobadum1 c4 i41 and ,epist41 #c4 #hdg ,test4 ,de ,anima1 c4 #i4 #hdh ,the formula in question runs3 1 i4e4 8,depart in peace10 or1 1 or1 4 ,,daniel1 ,cod4 ,lit41 iv4 #gi1 #aca1 #cgj1 #ddi4 8,ite missa est0 literally means3 ,go1 it is the dismissal4 #hdi ,peregr4 ,silvi1 ed4 ,geyer1 c4 #bd seqq4 #hej 8,missa autem qu fit 444 hoc est oblatio02 the passage seems to have been corrected4 ,the other passage adduced by ,professor ,funk 7,tb4 ,theol4 ,quartalschr41 #aijd1 #ef7 to prove the contrary--8fit oblatio in ,anastase maturius1 ita ut fiat missa ante solem0--ought to be translated3 8the ,mass took place earlier1 so that its conclusion came before sunrise40 ,missa here the dismissal at the end of ,mass4 #hea ,,cassian1 ,de ,cnobiorum ,institutis1 #b1 #g1 #ac and #ae2 #c1 #g2 #aa1 #ae4 #heb ,see ,,leo ,i41 ,sermo1 #da1 c4 #c2 ,epist41 #aef1 c4 #e4 ,once1 in ,epist41 #i1 c4 #h1 we find 8missa40 ,but the general employment of the term cannot be inferred from its use in one isolated instance4 #hec 8,missa catechumenorum0 meant originally not that part of the ,mass at which the catechumens assisted1 but the dismissal of the catechumens4 #hed ,for miss in the sense of the canonical hours1 we may cite ,,gregor4 ,m41 ,epist41 #b1 #ab2 #c1 #fc2 #aa1 #fd2 ,,migne1 ,patr4 ,lat41 lxxvii4 #aahg2 in the sense of the ,mass3 ,epist41 #d1 #ci2 ,hom41 #ej1 #h2 as a general term for both1 ,epist41 #c1 #fc2 #d1 #ah1 etc4 ,as regards ,st ,benedict's usage1 ,fr4 ,lindenbauer1 ,o4,s4,b41 draws our attention to ,mattins4 ,it means dismissal at the hours3 ,regula1 c4 #ag 7,,migne1 lxvi4 #dfj71 but ,mass1 ib4 c4 #ce1 #fj4 #hee ,acta ,s4 ,ludgeri1 c4 #bj4 ,,migne1 ,patr4 ,lat41 xcix4 #ggi4 #hef ,agathense #ejf1 can4 #cj3 8miss vespertin40 #heg ,e4g41 ,braccarense1 ii41 can4 #fd2 ,agath41 can4 #dg4 #heh ,epist41 #a1 #bj1 c4 #c-e4 #hei ,as by ,prof4 ,funk1 ,tb4 ,theol4 ,quartalschr41 #aijd1 ,no4 #a4 #hfj ,it was published by ,b4 ,georgiades from a ,,ms4 discovered in the ,monastery of ,chalki 7,constantinople1 #ahhe-hf71 then by ,bratke1 ,bonn1 #ahia1 and by ,,bonwetsch1 ,hippolyts ,werke1 vol4 i41 ,leipsig1 #ahig4 #hfa ,in ,cyril of ,scythopolis1 the ,arabian bishop1 ,george of ,horta 7before #gbd71 and ,photius1 ,bibl4 cod41 #bbb1 #afc b1 ed4 ,bekker1 and perhaps also in ,germanus4 ,the passages are collected in ,,bonwetsch1 op4 cit41 xv4 seqq41 and partially in ,,gallandi1 ,bibl4 ,vet4 ,patr41 ,,ii4 ,such minute indications of time in so ancient a writer were too precious to be passed over4 #hfb ,the ,liber ,generationis 7,,migne1 ,patr4 ,lat41 iii4 #fea seqq41 ,corp4 ,inscr4 ,lat41 and ,,frick1 ,chron4 ,min41 i4 #a-gg7 is certainly a part of the ,chronicle of ,hippolytus1 as ,mommsen has conclusively proved 7,abhandl4 der ,schs4 ,akademie d4 ,wissensch41 #ahej1 i4 #ehf seqq474 #hfc ,that interpolations of this kind were formerly made by unskilful hands is shown by the addition to the ,,ms4 belonging to ,mount ,athos1 by the ,slav translation3 7instead of ,sentii7 1 the consuls for the year #da ,a4,d41 which ,bonwetsch has placed in the text1 although within brackets4 #hfd ,,leo ,,allatius1 ,de ,dominicis et ,hebdom4 ,recent4 ,grcorum1 ,cologne1 #afdh1 #adjj quoted by ,daniel1 ,cod4 ,lit41 iv4 #bab seqq4 ,,alt41 #aha-bba4 ,,nilles1 ,,ii4 xvii4-xxi4 #hfe ,the adjective is formed after the analogy of 4 #hff ,,anselm speaks of him1 ,epist41 #c1 #dc and #gg2 #d1 #aad4 ,,migne1 ,patr4 ,lat41 clviii4 ,,eadmer refers to him1 ,hist4 ,novorum41 #e1 #dib and #dig4 ,,migne1 clix4 #hfg ,it is found in ,,mss4 among the works of the elder ,anselm1 to whom it was at first ascribed4 ,fr4 de ,buck and others set it down to the nephew1 but in the earliest codex at ,canterbury1 belonging to the twelfth century1 it is expressly described as a work of ,eadmer's4 ,see ,,thurston ,,et ,,slater1 ,eadmeri ,mon4 ,cant4 ,tractatus de ,conceptione ,s4 ,mari1 ,frib4 ,brisg41 #aijd4 ,,chronological ,,table ,,giving ,,the ,,chief ,,events ,,relating ,,to ,,the ,,liturgy ,,and ,,festivals ,,of ,,the ,,church #ast cent4 ,reference to ,easter by ,st ,paul 7#a ,cor4 v4 #g et seqq474 ,pascha nostrum immolatus est ,christus4 ,itaque epulemur1 non in fermento veteri 444 sed in azymis sinceritatis et veritatis4 #bnd cent4 ,the #fth ,jan4 observed as ,christ's birthday in ,alexandria by a section of the ,christians4 #crd cent4 ,the ,festivals of ,easter and ,pentecost mentioned by ,tertullian 7,de ,bapt41 #ai7 and ,origen 7,c4 ,cels41 #h1 #bb74 #cjd4 ,evidence for the ,feast of the ,epiphany in ,thrace4 #cbj4 ,discovery of the ,holy ,cross by ,st ,helena4 ,excerpta lat4 ,barbari4 #cba4 ,constantine the ,great1 by the law of #c ,july1 forbids law courts to sit on ,sunday 7,cod4 ,theod41 #b1 #h de feriis i474 #cbe4 ,the ,ascension mentioned by ,eusebius4 #cbf4 ,death of ,st ,helena at the age of #hj1 foundress of the churches at ,bethlehem and on the ,mount of ,olives4 #cce4 ,consecration of the church built by ,constantine in ,jerusalem on #adth ,sept4 ,it was named ,martyrium or ,anastasis 7,euseb41 ,vita ,constant41 #c1 #be1 and #ce74 ,the same day is also the ,feast 4 #cdj4 ,observance in ,egypt of the fast of forty days mentioned by ,st ,athanasius4 #ccg-ceb4 ,under ,pope ,julius ,i41 #beth ,dec4 kept at ,rome as ,festival of ,christ's ,nativity4 #ced4 ,in ,rome1 #bbnd ,feb4 kept as ,natale ,petri de ,cathedra1 and #bith ,june as day of the ,apostles' death4 #cef4 ,translation of ,st ,timothy's relics to ,constantinople on #ast ,july 7,fasti ,idat41 ,hieron4 ,chron474 #ceg4 #crd ,march1 translation of relics of ,st ,andrew and ,st ,luke to the basilica of the ,holy ,apostles in ,constantinople 7,fasti ,idat41 ,chron4 ,pasch4 ,hieron41 catal4 #g74 #cfj4 ,the ,festival of the ,epiphany in ,gaul mentioned by ,ammianus ,marcellinus4 #cgi4 #beth ,dec4 celebrated for the first time as ,christmas in ,constantinople by ,st ,gregory ,naz4 #chj4 ,evidence for ,epiphany in ,spain 7,syn4 ,sarag41 c4 #c74 ,theodosius the ,great publishes a law on #bgth ,march forbidding the sittings of law courts during the forty days of ,lent4 #che-chg 7circ474 ,the ,presentation of ,christ in the ,temple mentioned by the pilgrim from ,gaul in ,jerusalem2 also the feast of the #adth ,sept4 #cgj-chj 7circ474 ,compilation of an ,arian ,calendar on ,martyrology4 #chf4 ,the ,nativity of ,christ celebrated for the first time in ,antioch on #beth ,dec4 ,by a law of #bfth ,feb41 ,theodosius forbids unauthorised translations of the bodies of the saints1 the dividing into parts of the remains of the martyrs1 and all traffic in relics4 #chf4 ,by the law of #bfth ,feb41 judges of arbitration were forbidden to exercise their functions on ,sunday4 #bjth ,may games in the circus and theatrical representations were forbidden4 #chi4 ,theodosius ,i4 and ,valentinian ,,ii4 publish a law forbidding the law courts to sit for seven days before and seven days after ,easter4 #cid4 ,the relics of the ,apostle ,st ,thomas translated to the great church in ,edessa 7,socrates1 ,hist4 ,eccl41 #d1 #ah2 ,chron4 ,edess41 ed4 ,assemani74 #cie4 ,christmas definitely established in ,constantinople4 #cih4 ,st ,john ,chrysostom chosen patriarch of ,constantinople1 #bfth ,feb4 #cii4 ,honorius and ,arcadius forbid races on ,sunday 7,cod4 ,theod41 #b1 #h1 #bc74 #djj4 ,the same emperors forbid games in the circus on ,christmas1 ,epiphany1 and during ,eastertide4 #djb4 ,discovery of the relics of ,st ,stephen1 ,gamaliel1 and ,nicodemus by the priest ,lucian of ,jerusalem at ,caphargamala4 ,some writers date this #eth ,dec4 #dae4 #dje4 ,the day of the death of ,,ss4 ,peter and ,paul mentioned as an ecclesiastical festival in ,rome by ,prudentius 7,perist41 #ab74 #dbe4 ,theodosius extends prohibition of games to ,whit-week4 #dca4 ,bishop ,paul of ,emesa mentions that ,christmas had been introduced in ,alexandria4 #cdh4 ,the patriarch ,proclus has the relics of ,st ,john ,chrysostom brought to ,constantinople on #bgth ,jan4 #dci4 ,the ,empress ,eudocia translates the relics of ,st ,stephen from ,jerusalem to ,constantinople and lays them in the basilica of ,st ,lawrence1 #bast ,sept4 #ddj 7circ474 ,st ,leo refers to the ,ember fasts in ,rome4 #ddh 7circ474 ,the ,calendar of ,bishop ,polemius ,silvius of ,sion for ,southern ,gaul4 #deb4 ,discovery of the head of ,john the ,baptist1 and its translation to ,constantinople on #bdth ,feb4 #dgj 7circ474 ,rogation procession introduced by ,mamertus of ,vienne4 #dia4 ,perpetuus1 ,bishop of ,tours1 orders the ,advent fast4 ,the two ,festivals of the ,nativity and ,beheading of the ,baptist celebrated in ,tours4 #dib4 ,the ,festival of ,,ss4 ,peter and ,paul on #bith ,june adopted in ,constantinople4 #dib-dif4 ,pope ,gelasius appoints the ordination of priests to take place at the ,embertides4 #ejj 7circ474 ,the monks of ,palestine keep the annual commemoration of the ,holy ,mother of ,god 7 7 in their monasteries4 #ejd4 ,the ,emperor ,anastasius has the relics of the ,apostle ,bartholomew brought to the city of ,daras1 on the borders of ,mesopotamia1 which he had fortified4 #ejf4 ,the ,council of ,agde 7canon #fc7 includes the ,nativity of ,st ,john ,baptist among the festivals of obligation4 #ecd4 ,justinian ,i4 renews the prohibition against the sittings of the law courts on #beth ,dec4 and #fth ,jan4 #edb4 ,candlemas celebrated for the first time in ,constantinople on #bnd ,feb41 and ordered to be observed throughout the empire by ,justinian4 ,the patriarch ,menas translates the relics of ,,ss4 ,andrew1 ,luke1 and ,timothy to the recently completed basilica of the ,apostles in ,constantinople4 ,before #efe4 ,justinian ,i4 builds a church of ,st ,anne in the second region of ,constantinople4 #ehb-fjb4 ,the three ,festivals of ,our ,lady's ,nativity1 ,annunciation1 and ,purification said to have been introduced by the ,emperor ,maurice4 ,sixth cent4 ,the ,sundays in ,advent to the number of five appear in the ,gelasianum4 #eib-fjj4 ,composition of the so-called ,martyrologium ,hieronymianum4 ,before #fjd4 ,pope ,gregory the ,great increases the solemnity of the ,litania ,major in ,rome4 #fji or #faj4 ,the ,emperor ,phocas grants the ,pantheon to ,pope ,boniface ,,iv41 who adapts it as a church1 and dedicates it to our ,lady and all the ,holy ,martyrs1 on #acth ,may4 ,since then it has been called ,maria ad ,martyres4 #fbi4 ,king ,siroes of ,persia restores to the ,emperor ,heraclius the part of the ,holy ,cross which had been taken from ,jerusalem4 #fej 7circ474 ,evidence for the ,feast of the ,exaltation of the ,holy ,cross for ,spain in the ,lectionary of ,silos4 #fhg-gja4 ,pope ,sergius ,i4 orders processions 7litani7 in ,rome on the ,feasts of the ,annunciatio ,domini1 ,dormitio1 and ,nativitas ,b4,v4,m4 #gca4 ,the ,ven4 ,bede composes his martyrologium4 #gdg4 ,the ,embertides legally established in ,england4 #gfi4 ,the same in ,germany4 #gha 7circ474 ,the ,octava ,domini 7#ast ,jan47 appears as the ,festum ,circumcisionis in the ,calendar of ,charlemagne4 ,between #ghd and #gia4 ,under ,adrian ,i41 the ,sacramentarium ,gregorianum sent to the ,frankish ,empire1 and introduced there4 ,between #ghf and #gig4 ,paul the deacon compiles a ,homilarium at the command of ,charlemagne4 #ghg4 ,the second ,council of ,nica re-establishes the worship of images4 #hjj 7circ474 ,compilation of the ,menologium of ,constantinople4 ,between #hbg and #hce4 ,gregory ,,iv4 changes the ,feast of ,all the ,martyrs 7#acth ,may7 into a ,feast of ,all ,saints1 and places it on the #ast ,nov4 #hce4 ,the ,emperor ,louis the ,pious introduces the ,feast of ,all ,saints into the ,frankish ,empire4 ,between #ijb and #ibj4 ,the first ,sunday after ,pentecost kept as a ,festival of the ,holy ,trinity in ,lige by ,bishop ,stephen4 #iic4 ,the first papal canonisation--that of ,st ,ulrich by ,pope ,john ,,xv4 #iih4 ,abbot ,odilo of ,cluny introduces the ,commemoratio ,omnium ,fidelium ,defunctorum 7#bnd ,nov47 in his ,order4 #ajth cent4 ,the ,festum ,conceptionis ,b4,v4,m 7#hth ,dec47 appears in several calendars 7e4g4 the ,neapolitan74 #ajjj-ajbe4 ,composition of the ,menologium ,basilianum4 #ajfh-ajga4 ,adoption of the ,roman rite in ,aragon under ,king ,sancho ,ramirez4 #ajgh4 ,adoption of the ,roman rite in ,castile4 #ajhj 7circ474 ,gregory ,,vii4 fixes the number of ,sundays in ,advent at four1 and suppresses deviations from the ,roman custom of observing ,advent4 ,between #ajic-aaji4 ,the ,festum ,conceptionis ,b4,v4,m4 introduced into ,england by ,st ,anselm of ,canterbury4 #aabh-bi4 ,the ,feast of ,our ,lady's ,conception introduced into some ,english monasteries4 #aadj4 ,the same feast introduced at ,lyons4 #aaff4 ,the ,emperor ,manuel ,comnenus puts out an order concerning festivals4 #aaih4 ,innocent ,,iii4 enjoins the ,bishop of ,worms to celebrate the ,festum ,conversionis ,s4 ,pauli ,ap4 in his diocese as it is in ,rome 7,reg41 i4 #dd74 ,in the statutes of the synod held by ,bishop ,odo of ,paris it is enjoined to say the ,ave ,maria4 ,before #abaf4 ,innocent ,,iii4 regulates the use of liturgical colours4 #abdg4 ,corpus ,christi celebrated for the first time in ,lige4 #abfj4 ,the ,conversion of ,st ,paul adopted in ,cologne by ,archbishop ,conrad von ,hochstaden4 #abfc4 ,the ,general ,chapter of the ,franciscans at ,pisa enjoins the ,feast of ,our ,lady's ,conception for the whole ,order4 #abfd4 ,the ,feast of ,our ,lady's ,visitation prescribed for the whole ,church by ,urban ,,iv4 #abih4 ,boniface ,,viii4 raises all festivals of ,apostles to the rank of ,festa duplicia4 #acaa4 ,clement ,v4 at the ,synod of ,vienne repeats the injunction to celebrate ,corpus ,christi throughout the ,church4 #acaf4 ,john ,,xxii4 repeats and confirms the bull of ,urban ,,iv4 with regard to ,corpus ,christi4 #acbh4 ,the ,synod of ,london appoints the ,conceptio ,b4,v4,m4 as a holy day of obligation for the province4 #accd4 ,the ,festum ,,ss4 ,trinitatis enjoined by ,john ,,xxii4 to be kept throughout the ,church4 #aced4 ,innocent ,,vi41 at the request of the ,emperor ,charles ,,iv41 appoints the ,festum ,lance et ,clavorum4 #acga4 ,gregory ,,xi4 institutes the ,festum ,prsentationis ,b4,v4,m4 #achi4 ,urban ,,vi4 makes the ,festum ,visitationis ,b4,v4,m4 a universal feast for the whole ,church4 #adjh4 ,chancellor ,john ,gerson finds fault with the number of festivals4 #adaf4 ,publication of the book of ,nicholas of ,clemangis against the increase of holy days4 #adbc4 ,the ,festum ,,vii4 ,dolorum ,b4,v4,m4 adopted in ,cologne4 #adeb4 ,the ,feast of the ,seven ,dolors approved by the provincial ,synod of ,cologne4 #adef4 ,calixtus ,,iii41 following the precedent of the ,greeks1 orders the ,feast of ,our ,lord's ,transfiguration to be celebrated on #fth ,aug4 #adfd4 ,the ,festival of ,our ,lady's ,presentation introduced into the ,duchy of ,saxony1 and1 in #adfh1 into the province of ,mainz4 #adgd4 ,sixtus ,,iv4 gives his approval to the public veneration of ,st ,joseph and ,st ,anne4 #adgg4 ,sixtus ,,iv4 inserts the ,conceptio ,immaculat ,virg4 ,mari into the ,roman ,breviary4 #aebc4 ,publication of ,luther's little work on baptism in ,german4 #aecf4 ,cardinal ,quiones1 ,o4,s4,f41 puts out his edition of the ,breviary for the use of the secular clergy4 ,it was approved by ,clement ,,vii4 and ,paul ,,iii41 and widely used1 but withdrawn under ,pius ,v4 in #aefh4 #aecf-cg4 ,the ,devotion of the ,forty ,hours introduced in ,milan4 #aefc4 ,the ,council of ,trent in its session 7xxv47 of #eth ,dec4 commits to the ,pope the final arrangements concerning the details of the ,breviary and ,missal4 #aefh4 ,the revised ,roman ,breviary published4 #aegj4 ,the revised ,roman ,missal published4 #aehb4 ,reform of the ,calendar by ,gregory ,,xiii4 takes effect on #aeth ,oct4 #aehd4 ,publication by papal bull of #adth ,jan4 of the official ,martyrologium ,romanum prepared by ,baronius4 #aehh4 ,sixtus ,v4 institutes the ,congregatio ,rituum by the bull ,immensa terni4 #aeif4 ,publication of the ,pontificale ,romanum4 #afjb4 ,clement ,,viii4 takes steps for a revision of the ,roman ,breviary1 and1 in #afjd1 of the ,roman ,missal4 #afjh4 ,paul ,v4 institutes the ,feast of the ,guardian ,angels4 #afad4 ,paul ,v4 publishes the ,ritual prepared by the ,cardinal of ,san ,severino4 #afba4 ,gregory ,,xv4 appoints the #aith ,march as a ,festival of ,st ,joseph for the universal ,church4 #afca4 ,urban ,,viii4 proposes a fresh revision of the ,breviary4 #afcd4 ,revision of the ,roman ,missal by ,urban ,,viii4 #afdb4 ,urban ,,viii4 reduces the number of festivals 7in foro7 by the bull ,universa per orbem4 #afdd4 ,the ,conceptio ,b4,v4,m4 made a holy day of obligation for ,spain4 #afff4 ,archbishop ,harduin of ,paris suppresses the festivals of three ,apostles and ,st ,michael4 ,these feasts were restored by his successor1 de ,harlay1 in #afgc4 #affh4 ,publication of ,thiers' book 8,de ,festorum ,dierum ,imminutione0 at ,lyons4 ,commencement of the public worship of the ,sacred ,heart of ,jesus4 #affi4 ,clement ,,ix4 institutes the ,congregatio ,indulgentiarum et ,,ss4 ,reliquarum4 #afhc4 ,innocent ,,xi41 at the request of the ,emperor ,leopold1 establishes the ,festival of the ,name of ,mary in commemoration of the relief of ,vienna4 #agjh4 ,the ,conceptio ,b4,v4,m4 appointed a feast in choro of the universal ,church4 #agba4 ,pope ,innocent ,,xiii41 at the request of the ,emperor ,charles ,,vi41 appoints the ,feast of the ,name of ,jesus to be celebrated on the second ,sunday after ,epiphany4 #agbg4 ,benedict ,,xiii4 proposes a further reduction of feast days for ,spain4 #agda-agdg4 ,commission in ,rome1 under the presidency of ,cardinal ,gonzaga1 for the improvement of the ,breviary4 ,the legends were severely criticised1 and much valuable material was collected for future use4 #agdg4 ,muratori speaks in favour of the reduction of feast days in his work 8,della ,regolata ,divozione de' ,cristiani40 #agfe4 ,clement ,,xiii4 appoints the ,feast of the ,sacred ,heart4 ,m4 ,gerbert writes his 8,de ,dierum ,festorum ,numero ,minuendo1 ,celebratione ,amplianda4 ,s4 ,blasian40 ,benedict ,,xiv4 discusses the same subject 7,diss4 de ,festorum de ,prcepto ,imminutione4 ,cf4 ,de ,serv4 ,d4 ,beatif41 #d1 #b74 #aggb4 ,new regulations for feast days in ,prussia4 #aghh4 ,decrease of ,catholic festivals in ,prussia by ,pius ,,vi4 ,this arrangement forms the basis of that now in use4 #ahjb4 ,concordat with ,france1 by which the feasts falling on week days were reduced to four4 #ahbh4 ,convention of ,leo ,,xii4 with ,prussia concerning feast days4 #ahed4 ,definition of the ,conceptio ,immaculata and extension of the feast to the whole ,church4 ,,index ,abbo of ,fleury1 #afj ,abdias pseudo-,abdias1 #bih ,acta1 ,the1 of ,martyrs1 #bjh seq4 ,ado1 see ,martyrology ,adolf ,,iii4 7,archbishop of ,cologne71 #aii of ,essen 7,carthusian71 #bgj n4 ,adrian ,i4 7,pope71 #cdd ,agde1 ,synod of1 #fh d',ailly1 ,peter1 #bgd ,aix-la-,chapelle1 ,council of1 enumeration of festivals1 #bb1 #ahh1 #aid1 #cdh ,alacoque1 ,marg4 ,mary1 ,bl41 #abf ,alanus de ,rupe1 #bfi ,albero ,,ii4 7,bishop of ,lige71 #beh ,alcuin1 #gb1 #gh1 #aaf seq41 #bbb ,alexander ,,ii4 7,pope71 #aaf1 #aah ,,iii4 0 on rest from labour1 #ab ,severus 7,emperor71 #cag seq4 ,alfanus 7,abbot of ,monte ,cassino71 #cbb ,altfrid1 his use of the word ,missa1 #dcf ,alvarus ,pelagius1 #bfj ,amadeus of ,lausanne1 #bgb ,amalarius1 #fg1 #ih1 #afj1 #aic ,ambarvalia1 ,the1 #aij ,ambrose1 ,st1 on the date of ,easter1 #ec n41 #gc1 #ib1 #ic1 #adh seqq41 #aif1 #bhc1 #ccd1 #dcf seq4 ,amburbalia1 ,the1 #aij ,anastasius 7,emperor71 #bhf ,andrew of ,crete1 #bcf ,anne1 ,st1 festival of the ,conception of1 #bdb ,anselm of ,canterbury1 ,st1 #bdh seqq41 #bee1 #dde the younger1 #bdh seqq41 #bee1 #dde ,antioch1 the ,lenten fast at1 #ii1 #ajh2 ,christmas at1 #aca seq4 ,antony of ,grenoble1 #abe4 ,apostles1 ,the1 on the date of ,easter1 #ed ,apostolic ,canons1 ,the1 #da1 #ib1 #if seq4 ,constitutions1 ,the1 on observance of ,sunday and ,saturday1 #ab2 list of feasts in1 #bj2 on fasts1 #ia1 #id seq41 #ig1 #ajf1 #aab1 #aad ,arabic ,canons1 ,the1 #dj ,arator1 #bhd ,arcadius 7,emperor71 forbids races on ,sunday1 #ai1 #aca1 #ace ,arian ,martyrology1 ,the1 #bhb1 #bid1 #cdi1 #cfj2 see ,calendars ,arius 7heretic71 #cfj seq4 ,arles1 ,synods of1 #aah1 #dcf ,artemius1 ,st 7,martyr71 #bij ,athanasius1 ,st1 #ee1 #ib1 #adi1 #bbj ,augsburg1 ,corpus ,christi procession at1 #abd ,augustine1 ,st1 #eg1 #gb2 said to have composed the ,exsultet1 #ha1 #ig1 #ajj1 #ajf1 #aac1 #adf1 #aef1 #aei1 #afh1 #agb1 #bag seq41 #bbc1 #bbi1 #bhc seq41 #cjc ,aurelian 7,bishop of ,arles71 #baj ,austria1 see ,festivals of obligation ,autpert 7,abbot of ,monte ,cassino71 #bgh ,auxerre1 ,synods of1 #fa1 #afd1 #aga ,avignon1 ,synod of 7,a4,d4 #adeg71 #bfj ,avitus 7,bishop of ,vienne71 #gj1 #aib2 on the word ,missa1 #dcb 7priest of ,braga71 #bbc ,bacchylus of ,corinth1 #ci ,baillet1 ,adrien1 on the ,lenten fast1 #ig1 #baj1 #baf n41 #cbj1 #dbj ,baldwin 7,archbishop of ,treves71 #abd1 #aii2 statutes of1 #dbc ,bardenhewer1 ,o41 #bfe ,baronius 7,cardinal71 see ,martyrology ,basel1 ,council of1 #bei seq41 #bfg ,basil ,,ii4 7,emperor71 see ,menology ,basilidians1 ,the1 #adf1 #afg ,bumer1 ,dom4 7,o4,s4,b471 #baj ,bavaria1 festivals for1 #cb1 #bja2 see ,festivals of obligation3 ,german ,states ,bede1 ,the ,ven41 on date of ,easter1 #eh seq41 #bca n41 #bhi n41 #big2 see ,calendars2 ,martyrology ,beleth 7liturgist71 #bef1 #bhj1 #cjd ,belgium1 see ,festivals of obligation ,belgrade1 ,victory over the ,turks at1 #aje ,benedict ,,ix4 7,pope71 #cae ,,xiii4 0 #ca1 #bge ,,xiv4 0 #cb1 #bhg1 #cjb n41 #daj1 #dbj ,canon1 the ,ordo of1 #bbb ,benedictines1 ,the1 and the ,immaculate ,conception1 #bej seq41 #bee1 #bfa ,benevento1 ,council of 7,a4,d4 #ajia71 #ajb ,bernard1 ,st41 #bee seq41 #bgb1 #bgd 7,bishop of ,st ,davids71 #bej1 #bee ,bernardine de ,bustis1 #bgd of ,siena1 ,st41 #aff1 #bgd ,berno of ,reichenau1 #aae1 #afj1 #ahi n4 ,bethlehem1 ,christmas at1 #aec ,binterim1 ,ant41 #fb1 #cbg1 #dbj ,bolsena1 ,the miracle of1 #abb ,bonaventure1 ,st41 on the ,immaculate ,conception1 #beh ,boniface1 ,st41 on festivals1 #bb1 #hj n41 #aaf seq41 #afj1 #afd1 #ahh1 #bch2 see ,lectionary ,,iv4 7,pope71 #cbd ,,viii4 0 #af1 #bhj ,,ix4 0 #bfg ,bonn1 ,the ,martyrs of1 #cgc ,borromeo1 ,charles1 ,st41 #ahf1 #cbg ,boucher ,bucherius gidius 7,s4,j471 #acg ,braun1 ,j4 7,s4,j471 #dcj n4 ,brazil1 see ,festivals of obligation ,brigid1 ,st4 7of ,sweden71 #bgd ,burchard of ,worms1 ,canons of1 #bd ,byzantine ,empire1 festivals in the1 #bf seqq4 ,cecilia1 ,st41 #cae seqq4 ,caius 7,pope71 #bjf ,cajetan1 ,james 7,cardinal71 the ,ordo ,romanus of1 #he ,calcasendi1 ,abulaibsan ,achmed1 see ,calendars ,calendars3-- ,alt-,corbie1 #dab ,anglo-,saxon 7,winchester71 #dac ,arian1 #ceb seq4 ,armenian1 #bhc ,bede1 #bah1 #bcj1 #bhg2 see ,martyrology ,besanon 7,s4 ,protadii71 #dad ,bologna1 #daa ,calcasendi1 #bf1 #bah1 #bbe1 #cjj n41 #cca1 #chc ,carthage1 #bjf1 #bhf1 #bid1 #caf1 #cej ,charlemagne1 #afe1 #bhb1 #bib1 #cjj1 #cjf1 #dab ,cologne1 #cjg1 #cbg1 #ccb n41 #dab1 #daf ,coptic1 #afh1 #baa1 #bah1 #bbd seq41 #bgc1 #bii seq41 #cab1 #ccb1 #cch2 description of the1 #cha seq4 ,english 7,church of ,england71 #cf ,floriac1 #dad ,freising1 #daf ,fronteau 7of ,st ,genevive71 #afe1 #agj1 #age1 #agi seq41 #bic1 #cjj seq41 #cjf2 description of the1 #djj 8,germanicum pervetustum sc4 ,x410 #daf ,gotho-,gallican1 #bcj1 #cjf1 #dac ,gregorian1 #df1 #baa1 #bii ,jewish 7,semitic71 #ae1 #dd1 #df1 #dg seq41 #di1 #ea ,julian1 #de1 #df1 #ej seq41 #eg ,luxeuil1 #bcj ,mainz1 #dad ,mantua1 #dad ,mozarabic1 #bah1 #bcj1 #bed ,neapolitan1 #bah1 #bde1 #bge1 #bhb1 #bij1 #bic seq41 #cjj1 #cjf2 description of the1 #cid seqq4 ,nestorian1 #bhc ,philocalian1 #acf seqq41 #aea1 #bag1 #cej seq42 see ,chronograph ,polemius ,silvius1 #fi1 #aai1 #afi1 #aia1 #bag1 #bhc1 #cea ,roman 7of the #gth century71 #daa 7,modern71 #dba ,silos1 #bah ,stablo1 #ccb n41 #dag ,syro-,macedonian1 #de1 #df1 #ej1 #baa1 #bah ,toledo1 #bcj ,tours1 #dab2 see ,perpetuus ,treves1 #dag ,vallombrosa1 #dad ,werden 7,verdinense71 #dad ,see ,ideler2 ,mai2 ,maimonides2 ,selden2 ,sonnatius2 ,tondini ,calendars1 ,early1 #bjf seq41 #caf1 #cde1 #cdg seqq41 #daj seq4 ,calixtus ,i4 7,pope71 #ahe ,,iii4 0 #aje ,calvinism1 the festivals retained by1 #ce1 #ge ,campeggio 7,cardinal-legate71 #cj ,capistran1 ,john1 ,st1 #aje ,capocci1 ,peter 7,cardinal71 #aba ,carthage1 fasts of the stations at1 #ig2 dedication of churches at1 #aie1 #bjf2 see ,calendars ,cassian1 ,john1 #aaj1 #abh1 #dcd ,cassiodorus1 #ada1 #cfd ,catulfus1 on the ,holy ,trinity1 #aag n4 ,charistia1 ,the 7or ,cara ,cognatio71 #cjb seq4 ,charlemagne1 #hd2 ,homilarium of1 #afe1 #agi2 ,capitulary of1 #ahh1 #cdd2 see ,calendars ,charles ,,ii4 7,king of ,spain71 #bge ,chosroes 7,king of ,persia71 #cch seq4 ,chrodegang1 ,canons of1 #ajj1 #ahh ,chronograph1 ,the 7,a4,d4 #ced71 #adj seq41 #bie n41 #cjf1 #cej n4 ,chrysologus1 ,peter1 ,st1 #afc1 #bah1 #bcj1 #bcc1 #bfe1 #bhd ,chrysostom1 ,john1 ,st1 #ii1 #ajh1 #aca seqq41 #adc1 #afh1 #agj1 #bhd1 #cbd ,ciofani 7,prussian agent in ,rome71 #cc ,clemangiis1 ,nicholas de1 #cj ,clement of ,alexandria1 #ci1 #hi1 #ada1 #afg1 #dcg ,i4 7,pope71 #bje ,v4 0 #abb ,,vii4 0 #aff ,,viii4 0 #af1 #bfb1 #bff ,,ix4 0 #bfb1 #ccc ,x4 0 #bgj1 #ccc ,,xi4 0 #bfb1 #bga1 #bgd ,,xiii4 0 #abg ,,xiv4 0 #cb seq41 #bjj ,cloveshove1 ,council of1 #ahh1 #djc ,codinus1 ,george1 the de officiis of1 #bg1 #bbd ,cologne1 ,synod of1 #abc n41 #aii1 #beh2 feasts for archdiocese of1 #dbb2 the ,three ,kings at1 #dda seq42 see ,calendars2 ,lectionary2 ,sacramentary4 ,compostela1 relics of ,st ,james at1 #bib ,constance1 ,council of1 #bd1 #aae1 #abe n4 ,constantine 7,emperor71 on the observance of ,sunday1 #i seq41 #ag1 #da1 #gd1 #ha1 #acf1 #aif1 #bha1 #big1 #cbh1 #ccc ,constantinople1 festival of the ,ascension at1 #ajh2 see ,menology ,constantius 7,emperor71 #adi1 #aif1 #bha1 #bij1 #cah ,copts1 festivals observed by the1 #bf seq41 #gj2 ,synaxaria of the1 #aje1 #aei1 #bch1 #bia2 see ,calendars ,cosmas ,indicopleustes1 #aec ,cuspinianus1 ,john1 #acg ,cyprian1 ,st1 #dj1 #gb1 #ach1 #adf1 #aea1 #bjf1 #dca ,cyril1 ,st1 of ,alexandria1 #abh of ,jerusalem1 #ib1 #ace1 #aed seq4 ,delahaye1 ,hipp4 7,s4,j471 #cbj n4 ,depositio ,episcoporum1 ,the1 #acg seq41 #adi n41 #cah1 #cdi ,martyrum1 #acg seq41 #adi n41 #cbj n41 #cdi1 #cef1 #cge1 #dag ,de ,rossi1 ,j4 ,b41 #ach1 #cai1 #cfe ,de ,waal1 #bhi ,diocletian 7,emperor71 #bje ,dionysius of ,alexandria1 #ia the ,areopagite1 #bce ,dominic1 ,st1 and the ,rosary1 #bfi seq4 of ,prussia 7,carthusian71 #bgj n4 ,dominicans1 ,the1 and the ,immaculate ,conception1 #bei seq4 ,duchesne1 ,l41 ,mgr41 #cae1 #cfe1 #cfh ,durandus1 on ,lent1 #ajd2 on the ,immaculate ,conception1 #bef1 #cbb ,eadmer1 #bga1 #ddf ,easter1 the centre of the ,church's year1 #c2 history of1 #cg seqq42 see ,martin2 ,nilles2 ,passover ,ebner1 #cbb ,eccard1 #acg ,eligius of ,noyon1 #gj ,elsinus1 see ,helsinus ,elvira1 ,synod of1 #aaj n4 ,england1 ,feasts of the ,b4,v4,m4 in1 #bga n42 ,christmas in1 #dci seq42 ,the ,immac4 ,concept4 in1 #dde seq42 see ,calendars2 ,festivals of obligation ,ennodius 7,bishop of ,pavia71 #ha ,ephesus1 ,death of ,st ,john at1 #big seq4 ,ephrem ,syrus1 #abi1 #aig ,epiphanius1 #ef1 #abh ,erfurt1 ,council of1 #bhj ,erwig 7,spanish ,king71 #afd ,essen1 ,the ,liber ,ordinarius of1 #abe2 see ,sacramentary ,ethelred 7,king71 and the feast of ,st ,michael1 #cca ,eucherius 7,bishop of ,lyons71 #cjd ,eudocia 7,empress71 #bbd1 #bhg ,eugenius ,,iv4 7,pope71 #abd ,eusebius 7,eccl4 historian71 #i seq42 on ,easter1 #da1 #ee1 #ij2 on ,lent1 #ib seq41 #ajf1 #adi1 #aie seq41 #bjf1 #baa1 #bif1 #cjh1 #cce1 #cei seqq4 ,eustorgius 7,bishop of ,milan71 #dda ,euthymius1 on the ,assumption1 ,b4,v4,m41 #bcf ,eve 7recluse at ,lige71 #abj seq4 ,exeter1 ,synod of1 #beb ,fabian1 ,pope1 #bje ,felicitas1 ,st 7,martyr71 #ach ,felix 7anti-,pope71 #adi1 #cah ,,ii4 7,pope71 #cdc ,feralia 7concluding day of the ,parentalia71 #cjb seq4 ,ferdinand ,,iii4 7,emperor71 #bge ,feri1 origin of the name1 #b1 #g2 as distinguished from festivals1 #ad ,festivals1 their two chief divisions1 #c2 ,jewish1 #e seq42 their classification1 #ac seq42 increase in number of1 #ai2 first lists of1 #bj seq42 in ,canon law1 #bd2 large number of1 #be seq42 rights of bishops in respect of1 #bh seq41 #ca2 their reduction1 #ca seq42 of the ,greek eccl4 year1 #ddb seqq42 see ,feri2 ,paleologi ,festivals of obligation in3-- ,austria1 #dbd2 ,belgium1 #dbd2 ,brazil1 #dbh2 ,england1 #dbf2 ,france1 #dbd2 ,german ,states1 #dbd seq42 ,holland1 #dbf2 ,italy1 #dbd2 ,poland1 #cb1 #dbg2 ,portugal1 #dbg seq42 ,prussia1 #cb seqq41 #dbd2 ,rome1 #dbc seq42 ,russia1 #dbh2 ,spain1 #dbg2 ,switzerland1 #dbf2 ,united ,states1 #dbh4 ,festus 7,senator71 #bhf ,flavian 7,bishop of ,antioch71 #acb ,forty ,hours ,prayer1 ,the1 see ,plantanida ,france1 alteration in festivals in1 #cd seq42 ,holy ,saturday in1 #hc2 see ,festivals of obligation ,franchi di ,cavalieri1 #baj ,francis of ,assisi1 ,st1 introduces the ,crib1 #aef ,franciscans1 ,the1 influence on the ,liturgy1 #ae seq42 and the ,immac4 ,conc41 #beg seqq42 and ,visit4 ,b4,v4,m41 #bfg2 and cultus of ,st ,joseph1 #bgd ,frederick ,william ,,ii4 7,king of ,prussia71 #cc ,fronteau1 see ,calendars ,formosus 7,pope71 #cjh ,fulbert 7,bishop of ,chartres71 #bca ,fulgentius1 #aff1 #afh1 #bcj ,gabriel the ,archangel1 #ccb4 ,gallic pilgrim1 ,the1 see ,silvia ,gamaliel 7,rabbi71 on the ,jewish ,calendar1 #di ,gelasius ,i4 7,pope71 #age1 #cdc2 see ,sacramentary ,gellonense1 see ,martyrology ,george 7,bishop of ,nicomedia71 #bdc ,georgius ,hamartolus1 #agd ,gereon1 ,st 7,martyr71 #cgc1 #dad seq4 ,germanus 7,patr4 of ,constantinople71 #bcf ,germany1 see ,festivals of obligation ,gerson1 ,john 7the ,chancellor71 #cj1 #bgd ,gertrude1 ,st1 #abf1 #bgd ,gerunda1 ,synod of1 #fa1 #aic ,glycas1 on ,st ,mary ,magdalen1 #cad ,gorman 7,abbot71 see ,martyrology ,grammont1 ,peter de 7,bishop of ,besanon71 #abf ,gratian1 decretal of1 #bd1 #ajj ,gregory the ,great 7,pope71 #gf1 #if1 #ajb1 #aea1 #aei1 #agi1 #aib1 #bbi1 #cdc1 #cfc1 #djg1 #dce2 see ,calendars2 ,sacramentary ,,ii4 7,pope71 #cdc1 #djj ,,iii4 7,pope71 #cbd seq41 #djj ,,iv4 0 #cbe ,,vii4 0 #af1 #ahf1 #ahi ,,ix4 0 decretal of1 #bd seq41 #aii ,,xi4 0 #bff ,,xii4 0 #bgf ,,xiii4 0 #bgj1 #bgf1 #dji ,,xv4 0 #bge ,gregory of ,nazianzus1 #acj seq41 #aea of ,nyssa1 #aca of ,tours1 #aib1 #baa1 #bcg1 #bhd1 #cad1 #dce ,thaumaturgus1 #bjg ,gretser1 ,jacobus 7,s4,j471 #dai ,guyard 7,bishop of ,cambrai71 #aba ,heinrich ,,ii4 7,archbishop of ,cologne71 #aii ,helena 7,empress71 #ajg1 #aif1 #ccc seq4 ,helperich 7,monk of ,st ,gall71 #gd ,helsinus 7or ,elsinus71 #bdh ,henry of ,ghent1 #bec ,henschen 7,bollandist71 #acg1 #baj1 #djc ,heraclius 7,emperor71 #bcb1 #cch seq4 ,hermas1 on fasting1 #hi ,hetto 7,bishop of ,basel71 statute of1 #bc1 #aih ,hilduin 7,abbot71 on the ,martyrology1 #cfe ,hippolytus 7,bishop of ,porto71 canons and cycle of1 #dj seq41 #eg1 #ia1 #ig1 #ii1 #aab1 #ada seq41 #adf1 #afg seq42 on the date of ,christmas1 #dcg seq4 ,holland1 see ,festivals of obligation ,honorius 7,emperor71 forbids races on ,sunday1 #ai1 #aca ,hugh 7,abbot of ,reading71 and the ,immac4 ,conc41 #bdh ,hugo 7,cardinal-legate71 approves feast of ,corpus ,christi1 #aba ,hunyadi1 ,george1 #aje ,hydatius1 on the date of ,christ's birth1 #ada ,ibsung1 ,katharina1 her legacy for feast of ,corpus ,christi1 #abd ,ideler1 on the ,jewish ,calendar1 #di ,ignatius1 ,st 7of ,antioch71 #ci1 #bji1 #bab ,ildefonsus1 ,st 7,bishop of ,toledo71 #bbg ,ingelheim1 ,council of1 #bd ,innocent ,i4 7,pope71 #gf1 #ih1 #bib n41 #dcd ,,iii4 0 on liturgical colours1 #dbi ,,viii4 0 #bfa n4 ,,ix4 0 #bgb ,x4 0 #bfb ,,xi4 0 #bfd ,,xiii4 0 #aff ,irenus1 ,st1 #ci1 #ee1 #ij seq41 #aaa1 #ada1 #dca1 #dcg ,isaias1 his prophecy on the ,messias1 #dc ,isidore of ,seville1 #ed1 #fg1 #gc1 #bed ,italy1 see ,festivals of obligation ,ivo 7,bishop of ,chartres71 ,canons of1 #bd ,jacobites1 ,the1 #big ,james of ,landsberg 7,carthusian71 #abf ,james of ,nisibis 7,bishop71 #cee ,james ,pantaleon 7afterwards ,pope ,urban ,,iv471 #aba ,januarius 7,bishop71 his inquiries from ,st ,augustine1 #eg1 #gb ,jerome1 ,st1 #ade1 #aec1 #ahb1 #bgc1 #bid1 #cjj1 #cjh1 #cfd seq41 #dca2 see ,lectionary2 ,martyrology ,jerusalem1 practices observed at1 #i1 #fb seq41 #ii1 #ajg1 #aab seq41 #aeb seq41 #aga1 #agc seqq41 #aid seq4 ,joachim1 ,st1 in the ,greek ,breviary1 #bdf ,john1 ,st 7,apostle and ,evangelist71 #dc ,damascene1 ,st1 #bce seq41 #bdb1 #bfe1 #cij1 #ddh 7,bishop of ,euba71 #bdb1 #bdf of ,hildesheim 7,carmelite71 #ddb 7,bishop of ,jerusalem71 #bbc of ,lausanne1 #aba 7,bishop of ,nicea71 #aca n41 #ace seq41 #aed1 #afg ,,iii4 7,pope71 #bif ,,xxii4 0 #aah1 #abd ,,ii4 7,archbishop of ,prague71 #bfh 7,bishop of ,strassburg71 #abd ,josephus1 #adc1 #ade n41 #aee ,juliana of ,retinne1 #abj ,julius ,i4 7,pope71 #ace1 #aej1 #aed seq4 ,,ii4 0 #bgf ,justin 7,emperor71 #agd ,justin1 ,martyr1 on ,easter1 #ci1 #dd ,justinian 7,emperor71 legislation about ,sunday1 #ah1 #agc seq41 #bge1 #bha1 #cbh ,juvenal 7,bishop of ,jerusalem71 #aec1 #bcf ,kings1 ,the ,three1 #dda seq4 ,lacordaire1 ,pre 7,o4,p471 #cae ,lambeck1 #acg ,lanfranc 7,archbishop of ,canterbury71 statutes of1 #aih seq41 #dba seq41 #dde ,laodicea1 ,synod of1 decree on celebration of ,saturday1 #aa seq41 #gc ,launoi1 #baj ,lazarus1 ,st1 #caj seqq4 7,bishop of ,aix71 #cad ,lectionary3-- of ,st ,boniface1 #afj of ,cologne1 #afa n4 8,comes ,albini10 ,the1 #afa n41 #cjf of ,st ,jerome1 #ahb seq4 of ,luxeuil1 #fg1 #aei1 #ahj1 #bcb1 #bch1 #bha1 #cig of ,mnster1 #afa n4 of ,silos1 #fg1 #aja1 #aei1 #aff1 #age1 #cdj2 description of1 #cgh seqq41 #cig of ,spires1 #cjf ,syrian1 ,the1 #bbe1 #bia1 #bid1 #bii1 #cca2 description of1 #cic of ,treves1 #afa n4 of ,victor of ,capua1 #afj ,leo ,i4 7,emperor71 #bfg ,,vi4 0 on the observance of ,sunday1 #aj1 #bdb n41 #cab1 #cad ,leo the ,great1 ,st 7,pope71 #gf2 on fasting1 #id1 #ig1 #ajj1 #ajc1 #ajf1 #aea1 #aei1 #aff1 #ahc1 #ahe seq41 #bbi1 #cjf1 #dce2 see ,sacramentary ,,iii4 7,pope71 #aic1 #bge1 #djj ,,iv4 0 #hj n41 #bcg ,,xii4 0 #cc ,,xiii4 0 #bfc1 #bgf1 #ccc ,leopold ,i4 7,emperor71 #bge ,leslus 7,s4,j471 on feast of the ,immac4 ,conc41 #bed ,liberius 7,pope71 #adb1 #adg seqq41 #aia1 #bjg1 #bga n41 #cah ,lige1 ,synod of1 #beh ,liturgy1 ,the1 in time of ,tertullian1 #i ,lomnie1 ,c4 ,f4 de 7,bishop of ,coutances71 #abf ,loreto1 the ,holy ,house of1 #bga n4 ,louis the ,pious 7,emperor71 #cbe seq4 ,lucianus 7priest of ,jerusalem71 #bbc ,luther1 on observance of festivals1 #ce ,lyons1 ,second ,council of1 #aic ,mabillon 7,o4,s4,b471 #gh1 #aei1 #bjg1 #bcg1 #big1 #cdj1 #cej1 #cig ,macarius 7,bishop of ,jerusalem71 #cce seq4 ,maon1 ,synod of1 #ba1 #fa1 #aeh ,mai 7,cardinal71 ,calendars published by1 #cbb1 #chd1 #cif ,maimonides1 on the ,jewish ,calendars1 #di ,mainz1 ,council of1 directions about festivals1 #bc1 #aid1 #aih1 #bch1 #cca2 see ,calendars ,maizires1 ,philip de1 and feast of ,present4 ,b4,v4,m41 #bff ,mamertus 7,bishop of ,vienne71 and ,rogation processions1 #aia ,mandatum1 ,the1 #gc ,manuel ,comnenus 7,emperor71 reduces number of holidays1 #bf1 #bdb1 #bde1 #bff1 #bhh1 #cab1 #cbi ,marcellina 7sister of ,st ,ambrose71 #adh seq4 ,marcellus1 his discovery of head of ,st ,john ,baptist1 #bba 8,maria10 explanation of the name1 #bfd ,maria ,teresa 7,empress71 #cb ,martne1 on the blessing of ,palms1 #fb ,martin 7,bishop of ,dumio71 on date of ,easter1 #eh ,v4 7,pope71 #abd ,martyrologies1 #bad1 #bgc1 #bib1 #big1 #cde seq4 ,martyrology3-- of ,ado1 #bhh1 #cjg1 #cab1 #caf1 #cai1 #cce2 description of the1 #dje seq4 of ,bede1 #bic1 #cjg1 #cab1 #cce1 #cda2 description of the1 #dja seq4 of ,besanon1 #cbg of ,corbie1 #eg1 #cjf of ,florus1 description of the1 #dja seq4 the ,gellonense1 #eg1 #dac of ,gorman1 #djd of ,st ,jerome1 #eg1 #bhh1 #bij1 #bic1 #bie1 #big seqq41 #cjg1 #cab1 #caf1 #ccb1 #cce1 #cdj1 #cei seq41 #cfc seq4 of ,notker ,balbulus1 description of the1 #dje seq4 of ngus1 description of the1 #dja seq4 of ,rabanus ,maurus1 #cab1 #caf2 description of the1 #dje seq4 the ,roman 7of ,baronius71 #dji of ,toledo1 #bii of ,usuardus1 #bhh1 #cjg1 #cab seq41 #caf1 #cai1 #cce2 description of the1 #dje seq4 of ,wandlebert1 #cjf2 description of the1 #dja seq4 ,mary1 the ,blessed ,virgin1 position of her festivals1 #c ,mass ,missa1 explanation of the word1 #dcj seqq4 ,maurice 7,emperor71 #bcg de ,sully 7,bishop of ,paris71 #bef ,maximinus 7,bishop of ,aix71 #caa ,maximus of ,turin1 #aea n41 #afi1 #bjg1 #bah1 #bcj1 #bhc ,melito of ,sardis1 #ci ,menology3-- of ,basil1 #aef1 #bah1 #bdb1 #bgc1 #bia1 #bif1 #bii seq41 #cab1 #cbb1 #cca1 #cgj1 #cij seqq4 of ,constantinople1 #aje1 #bah1 #bbe1 #bgc1 #cjj1 #cbb1 #cch1 #cci n41 #chg seqq4 ,metaphrastes1 ,simeon1 #bff n41 #cba1 #cbi ,metrophanes 7,bishop of ,constantinople71 #bhi ,michael of ,atriba1 ,synaxarium of1 #bch1 #chf ,micrologus1 ,the1 #aaf seq41 #afa1 #ahf ,missa1 see ,mass ,missal3-- ,gallican1 #aig1 #bcb ,gotho-,gallican1 #fg1 #fi1 #gf1 #hc1 #aja1 #aei1 #bcg1 #big1 #cig ,leonine1 #aad1 #cig ,roman1 #ajc1 #ahh1 #cii ,trani1 #cbb ,see ,sacramentary ,missals1 ,the earliest1 #bad1 #cdc1 #cde ,modestus 7,patr4 of ,jerusalem71 #bcf1 #cad ,mommsen1 ,t41 #acg1 #cbj n41 #cej ,montanists1 ,xerophagi of the1 #ii1 #aaj n4 ,monte ,gargano1 #ccb ,morcelli1 ,s4 ,a41 #bih1 #cij ,morin1 ,g4 7,o4,s4,b471 #ahf ,naogeorgius1 #bjj n4 ,napoleon ,i4 7,emperor71 his regulations for holy days1 #cd seq4 ,narcissus 7,bishop of ,jerusalem71 #ci ,neuching1 ,synod of1 #fa ,nica1 #ast ,council of1 #ib1 #ajf ,nicephorus 7historian71 #agd1 #cbh ,nicolas ,i4 7,pope71 #ajj ,nilles1 on the date of ,easter1 #eb n4 ,nisan1 the #aeth day of1 #da2 ,jewish celebrations on1 #db1 #ec n4 ,nogaroli1 ,leonardo1 composes office of the ,immac4 ,conc41 #bfa ,noris 7,cardinal71 #acg ,normandy1 ,feast of the ,immac4 ,conc4 in1 #bea seqq4 ,notker ,balbulus1 #bib1 #ccb n42 see ,martyrology of ,lige1 #cbg ,octave1 origin of the1 #ae ,odilo1 ,st 7of ,cluny71 #bcc1 #cbf ,odo de ,sully 7,bishop of ,paris71 #afd1 #bfh ngus1 see ,martyrology ,ordos ,ordinaria1 ,ordines1 description of1 #cdg ,origen1 festivals known to1 #ag1 #ajf1 #aab1 #abg1 #afg1 #agb1 #cjf1 #cjh ,orleans1 ,synods of1 #ie1 #ih1 #aja1 #aga1 #aib ,orosius1 on the date of ,christ's birth1 #ada ,osbert de ,clare 7,o4,s4,b471 and the ,immac4 ,conc41 #bdh1 #bej1 #beb ,otgar1 7,archbishop of ,mainz71 #afe1 #ahj ,otho ,i4 7,emperor71 #bhh ,otricus1 7,bishop of ,milan71 #cbg ,oxford1 ,synod of 7,a4,d4 #abbb71 #beb ,paleologi1 ,the 7,emperors of ,constantinople71 festivals under1 #bg ,palms1 blessing of1 #fb1 #fg seq42 figures carried in the procession of1 #fi ,panvinius ,onuphrius1 #acg ,parentalia1 ,the 7heathen festival of the dead71 #cjb ,paschal ,i4 7,pope71 #caf ,passaglia1 on the ,immac4 ,conc41 #bdj seqq4 ,passiones1 of ,martyrs1 #bji1 #cag ,passover1 ,the1 its connection with ,easter1 #ch1 #dj1 #da seqq41 #eg ,paul1 ,st 7the ,apostle71 on the ,passover1 #dd2 in ,rome1 #ach 7the ,deacon71 #hd1 #afe 7,bishop of ,emesa71 #abh ,,iv4 7,pope71 #cjh ,v4 0 #bfc1 #ccc ,paulinus of ,nola1 #afi1 #bij1 #cai1 #ccd ,peckham1 ,john 7,archbishop of ,canterbury71 #aah ,pelagius ,i4 7,pope71 #bif ,,ii4 0 #aib ,perpetua1 ,st 7,martyr71 #ach ,perpetuus of ,tours1 his list of festivals1 #bj2 calendar of1 #eg2 on fasts1 #ih1 #aeh seq41 #bah1 #bhf ,peter ,st 7the ,apostle71 date of arrival and death in ,rome1 #ach 7,cardinal-legate71 #afd of ,celle 7,bishop of ,chartres71 #bef ,damian1 ,st1 #cbb 7,bishop of ,edessa71 #fb ,philastrius1 on ,christmas1 #afi n4 ,philip ,,iv4 7,king of ,spain71 #bfb ,philocalus1 ,furius1 #acf2 see ,calendars ,philogonius 7,martyr71 #acb ,philoponus1 ,joannes1 on the date of ,easter1 #ec n4 ,philostorgius 7historian71 #bij1 #ceb ,phocas 7,emperor71 #cbd ,pilate1 ,the spurious ,acts of1 #eg ,pius ,v4 7,pope71 #af1 #aai1 #bfd1 #bff1 #bgj1 #dca ,,vi4 7,pope71 #cb seq41 #bjj ,,ix4 0 #bci1 #bfb seq41 #bge ,plantanida1 ,joseph 7,o4,s4,f4,c471 and the ,forty ,hours ,prayer1 #abe ,pliny1 letters of1 #h ,poland1 see ,festivals of obligation ,polemius ,silvius1 #cjd1 #cje2 see ,calendars ,polycrates of ,ephesus1 #ci1 #ee1 #bha ,porphyrius 7,bishop of ,antioch71 #cec ,portugal1 see ,festivals of obligation ,potho of ,prm1 on feast of the ,h4 ,trinity1 #aah n42 on the ,immac4 ,conc41 #bef ,preller1 #acg ,processions1 #ahi seqq4 ,proclus 7,patr4 of ,constantinople71 #bcc1 #bcd ,prosper 7of ,aquitaine71 on date of ,christ's birth1 #ada ,protadius 7,bishop of ,besanon71 his ,calendar1 #cbg ,proto-evangelium of ,james1 ,the1 #bdf ,protonika1 legend of1 and the ,holy ,cross1 #ccg ,prudentius1 #ih1 #bhe ,prussia1 ,good ,friday in1 #gd n42 see ,festivals of obligation ,pulcheria 7,empress71 #bcf ,quartodecimans1 ,the1 #ci1 #dj1 #ej1 #ed ,quedlinburg1 ,council of1 #ajj ,rabanus ,maurus1 #gg1 #hg1 #caa2 see ,martyrology ,rainald of ,dassel 7,archbishop of ,cologne71 #dda ,raphael1 ,the ,archangel1 #ccb ,ravenna1 ,the ,new ,year at1 #afc ,recceswinth 7,spanish ,king71 #afd ,reims1 ,synod of1 #cj ,remigius 7,monk and ,bishop of ,lyons71 #bjb n41 #djf ,richardis 7,empress71 #cae ,rietsch1 ,j41 on ,st ,mary ,magdalen1 #cae ,robert de ,thorete 7,bishop of ,lige71 #abj seq4 ,robigalia1 ,the1 #aia ,roger ,,ii4 7of ,naples71 #bdd 7,bishop of ,salisbury71 #bej1 #bee ,romanesia1 ,feast of the ,ascension at1 #ajh ,rome1 method of fixing ,easter in1 #ea1 #ed2 ,synod of1 #fa2 see ,calendars2 ,festivals of obligation2 ,martyrology ,roncalli1 on the ,calendar1 #acg ,rosary1 ,the1 #bfh seqq42 ,confraternities of the1 #bgj n4 ,rotricus 7,bishop of ,rouen71 #beb ,rouen1 ,council of 7,a4,d4 #fej71 #afd ,rudolph 7,bishop of ,bourges71 #bc ,rufinus1 #cai ,russia1 see ,festivals of obligation ,sabas1 ,st1 see ,typicum ,sabbath1 ,the1 its position in the ,church1 #f ,sacramentaries1 description of the1 #cdb seqq4 ,sacramentary3-- ,cologne1 in ,cathedral library at1 #dae ,dsseldorf1 in library at1 #dae ,essen1 #hd ,gallican1 #aaj ,gelasian1 #fg seq41 #gf1 #gh1 #hc1 #ajb seq41 #aad1 #aaf1 #aef1 #afj1 #afc1 #afi1 #age1 #agh1 #ahj1 #ahd n41 #ahg1 #aih1 #bai1 #bbb1 #bbi1 #bhj1 #bhe1 #bhh1 #bib1 #cjf1 #ccj1 #cdj2 description of1 #cdc1 #cih ,gregorian1 #fb1 #fi1 #gb1 #gh1 #hc1 #hg1 #aja seqq41 #aad1 #aaf seq41 #afc1 #afe1 #agj1 #age n41 #agh seqq41 #ahg1 #aih1 #bbb1 #bbh1 #bhh1 #bib1 #bii1 #cjf1 #ccj1 #cdj2 description of1 #cdd1 #cih seq4 ,leonine1 #aef1 #agh1 #ahd n41 #aih1 #bai1 #bbb1 #bhj1 #bhe1 #ccj2 description of1 #cdc ,mozarabic1 #aja1 #aef ,salbarus 7,persian ,general71 #cci ,saturday1 its liturgical observance1 #ab ,saxony1 festivals in1 #ce ,schrader1 ,clemens 7,s4,j4171 on the ,immac4 ,conc41 #bdj seqq4 ,schulting1 ,cornelius1 #dai ,scotus1 ,jo4 ,duns1 #bei ,sedatus 7,bishop of ,bziers71 #afi ,selden1 ,john1 ,calendars published by1 #bah1 #bbe1 #bch1 #bgc1 #bhf n41 #bii1 #cbb1 #cha ,seligenstadt1 ,synod of1 #bbc ,serapion 7,abbot of ,thmuis71 #ib ,sergius ,i4 7,pope71 #age1 #bbi1 #bcg1 #cdd ,servilius ,paulus 7proconsul71 #ci ,severus1 ,sulpicius1 #ada ,sicardus 7,bishop of ,cremona71 #bee seq4 ,siculus ,peter1 #bdg ,sidonius ,apollinaris1 #aia ,siena1 ,the ,liber ,ordinarius of1 #cbb ,silos1 see ,calendars2 ,lectionary ,silvia 7,the ,gallic pilgrim71 on ,christian worship1 #h1 #fb seqq41 #hf2 on ,fasts1 #ic1 #ii1 #ajg1 #aab seq41 #abi1 #aeb1 #aed seq41 #aga1 #agc1 #age1 #aif1 #cch1 #dcc seq4 ,simchah ,thorah1 festival of the1 #aaa ,simplicius 7,pope71 #bbd ,sirleto 7,cardinal71 #cjh1 #dji ,siroes 7,king of ,persia71 #cci ,sixtus ,i4 7,pope71 #ea1 #ee ,,iii4 0 #bga n4 ,,iv4 0 #bfa seq41 #bff1 #bgd1 #bgf1 #cbf ,v4 7,pope71 #bfd1 #bff ,socrates 7,eccl4 historian71 #if1 #ajf1 #ccf ,sonnatius 7,bishop of ,reims71 statutes of1 #ba2 ,calendar of1 #bbi n41 #bch ,sophronius 7,patriarch71 #ddh ,sozomen 7,eccl4 historian71 #i seq41 #bjg1 #ccf ,spain1 reduction of festivals in1 #ca2 ,advent in1 #aei2 ,feasts of ,b4,v4,m4 in1 #bbg1 #bed1 #bfb2 ,st ,james in1 #bib seqq42 see ,festivals of obligation ,sprenger1 ,jacob 7,o4,p471 #bgj n4 ,stachys 7,bishop of ,constantinople71 #bhi ,stephen 7,bishop of ,lige71 #aaf seq4 ,sunday1 origin of the name1 #g2 laws for its observance1 #i seq42 law-courts cease to sit on1 #ah2 races forbidden on1 #ai ,switzerland1 see ,festivals of obligation ,symmachus 7,pope71 #bjh1 #cah n41 #cca ,synagogue1 ,the1 its influence on the ,church's year1 #e ,synaxis ,synaxaria1 of ,st ,john ,baptist1 #bai1 #cde1 #cdi2 see ,copts1 ,michael of ,atriba ,szabolcs1 ,council of1 #aih ,tarragona1 ,synod of1 #ca ,tenebr1 ,the ,office of1 #ga ,tertullian1 #e2 his enumeration of feasts1 #ag2 on ,easter1 #dj1 #dd1 #ef1 #hi seqq41 #ii1 #ajf2 on ,pentecost1 #aaa seq41 #abg1 #ada1 #agb1 #ahd2 on ,christian burial1 #bac1 #caj1 #dca1 #dcg ,theodore1 on ,feasts of ,b4,v4,m41 #bbg ,theodorus ,lector1 #bhf ,theodosius ,,ii4 7,emperor71 his legislation about holy days1 #ai1 #acj1 #bbj1 #bbd ,theodulf1 on ,ember days1 #ahh ,theophanes 7historian71 #cbh1 #ccg n4 ,theophilus of ,alexandria1 #bbj ,theophilus of ,csarea1 on ,easter1 #dj1 #ei ,thomas ,aquinas1 ,st1 #abb1 #beh ,thomassin1 ,louis1 #dai ,tillemont 7historian71 #baj1 #bbj1 #cbj1 #dbj ,toledo1 #dth ,synod of1 #gd1 #hj1 #ajj1 #afd #fth 01 #aic #hth 01 #ajj #ajth 01 #bcb ,see ,calendars1 ,martyrology ,tondini1 ,csar 7,barnabite71 on the ,calendar1 #eb n4 ,tours1 festivals celebrated at1 #bj2 second council of1 #afd1 #cca2 see ,calendars ,trani1 see ,missal ,translation1 of relics1 #bbj1 #bfg1 #bha1 #bib ,trent1 ,council of1 #ca1 #bfc ,treves1 ,synod of1 #bfh2 see ,calendars1 ,lectionary ,tribonianus1 #acd ,trithemius 7,abbot71 #bgd1 #bgf n41 #djc ,trullan ,synod1 the1 #gc1 #ajj1 #aje1 #bcb1 #chg ,turcius ,almachius 7,prefect of ,rome71 #cag seqq4 ,typicum1 ,the1 of ,st ,sabas1 #bdc1 #ddg seq4 ,tyre1 ,synod at1 #aie ,uranius 7,bishop of ,emesa71 #bba ,urban ,i4 7,pope71 #cag ,,iv4 0 see ,james ,pantaleon ,,vi4 0 #bfg1 #bgf ,urban ,,viii4 7,pope71 his constitution ,universa per orbem1 #bi1 #cj1 #bjj ,usuardus1 see ,martyrology ,valens 7,emperor71 #acj1 #bbj ,valentia1 council of1 #bac n4 ,valentinian ,,ii4 7,emperor71 law on ,sunday rest1 #aj2 regulation of legal vacations1 #ag seq41 #acd ,valesius1 on the ,lenten fast1 #ig ,veil1 the ,lenten ,hunger ,veil1 #ajd ,venantius ,fortunatus1 #caf ,vestments1 ,liturgical1 #dbh seqq4 ,victor 7,bishop of ,capua71 see ,lectionary 7,pope71 #ci1 #ee1 #ei1 #ij ,vienne1 ,council of1 #abd ,vigilius 7,bishop of ,trent71 #aia ,vincent ,ferrer1 ,st1 #bgd ,walter 7,bishop of ,orleans71 #bc 7,bishop of ,rouen71 #beb n4 ,wandelbert of ,prm1 #eg2 see ,martyrology ,warinus of ,worcester1 #bdh ,willibald1 ,st 7,bishop of ,eichsttt71 #cad ,worcester1 ,synod of1 #beb ,wstenfeld1 ,f41 #cha seq4 ,xerophagi1 ,the1 #ii ,zacharias 7,patr4 of ,jerusalem71 #cci 7,pope71 #hj n41 #afd ,zeno of ,verona1 #aea1 #aee1 #afe ,zosimus 7,pope71 #ha ,,printed ,,by ,,turnbull ,,and ,,spears1 ,,edinburgh