Chapter XXII: Appendix: I (2)

The Anglo-saxon, Eadmer or Edmer, was a disciple and faithful attendant of the older Anselm. Born in Kent, he entered the monastery at Canterbury and accompanied Anselm in his banishment to Rome. After Anselm’s death, he lived in retirement from which he emerged for a short time in 1120 to be Bishop of St Andrews in Scotland. But after a year he resigned and returned to his monastery, where he died after 1124. He wrote a history of England, a number of lives of English saints, and some theological treatises, two of which were in praise of the Mother of God (_De Excellentia Virg. Mariæ_ and _De Quatuor Virtutibus Mariæ_). It has been recently conclusively proved that he is also the author of a treatise on our Lady’s conception (_De Conceptione S. Mariæ_), hitherto generally attributed to one or other of the two Anselms.[867] In his work on the Excellences of our Lady, in which her share in the work and sufferings of Christ is brought into prominence, Eadmer adopts a neutral position with regard to the doctrine of the Immaculate Conception, and admits the possibility that she was purified from original sin only at the Annunciation. In the last-named composition, however, which advocates the introduction of the festival, he endeavours to establish the doctrine of the Immaculate Conception, and defends it warmly, and not unskilfully, against many objections, having, as he says, upon more mature consideration of the matter, recognised its correctness. The circumstance that this is the first treatise which aims especially and avowedly at defending this opinion, endows it with a special interest.

XI

(pp. 243, 347)

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 Mass, there is nothing exactly corresponding in the Western rite. (Leo Allatius, _De Libris Eccl. Græc._, 14, 15. Daniel, _Thes. Lit._, iv. 313, 319). _Typicum_ is also used as a technical term, in the Eastern Church especially during the Byzantine period, in the sense of statute, regulation, etc. It was applied chiefly to two kinds of documents. First, it designated the catalogues of the possessions of ecclesiastical establishments and corporations, especially in so far as they were based upon testamentary donations, along with the duties entailed by them upon the clergy. _Typica_ of this kind were called (κτητορικά), and correspond to the chartularies and “traditiones” of Western monasteries and bishoprics. Secondly, _typicum_ was a term of a liturgical character, and as such must be considered here. _Typica_, in this sense, were the lists of the feasts recurring in the course of the year, of liturgical observances, fasts, etc., such as were to be observed in one of the larger churches or monasteries, along with detailed descriptions of each; they correspond to the _consuetudines_ of Western monasteries and cathedrals.

_Typica_ of this last kind exist in large numbers, although only a few of them have been published, and these not in editions useful for critical purposes. The best known and most important are: (1) the _Typicum S. Sabæ_; (2) that belonging to the monastery of the Studium at Constantinople; and (3) that formerly belonging to the famous Monastery of St Auxentius in Bithynia, now Ka-ish-dagh, dating from the time of Michael Paleologus († 1268).

The _typicum_ of St Sabas is sometimes valuable as a source of liturgical information, and for its references to the festivals of the Church, but it is only to be used with the greatest caution. It derives its name not so much from St Sabas himself as from the monastery called after him near Jerusalem. Leo Allatius gives the following account of its origin from a dialogue of Simeon of Thessalonica; St Sabas drew up an order for the canonical hours and divine service to be observed in his monastery; this “_diatyposis_” was destroyed owing to the ravages of the Saracens, but was re-established by the patriarch Sophronius from memory, and retouched by St John Damascene; later on it was altered yet again to meet the requirements of the time. In the sixteenth century it was printed for practical purposes, as, for example, in Venice in 1545. In this form the _typicum_ contains the order for divine service throughout the year for monasteries following the rule of St Sabas, rubricks for the canonical hours, the fasts and festivals, with information as to the liturgy to be used, the gospels and epistles, the menology, instructions on the canonical hours, etc., also rules of life and statutes for the monks and selected passages from the Greek Fathers. It received its present form apparently from John _Grammaticus_ in Constantinople in the twelfth century, and cannot, of course, be regarded as a work of St Sabas. This cannot be appealed to for evidence concerning ecclesiastical customs in use before the twelfth century.

In the Eastern Church _typica_ are issued from time to time, somewhat corresponding to our directories.

With regard to the literature on this point, it is well to mention: Theodoras Toscanus, _Ad Typica Græcorum Animadversiones_, Romæ, 1864. Pitra in _Spicil. Solem._, iv. 466 _seqq._ Ehrhard, _Röm. Quartalschr._, 1893. Krumbacher, _Byzant. Zeitschr._, ii. 348; iii. 167 _seqq._ Waldemar Nissen, _Die Diataxis des Michael von Attalia von 1077_, Jena, 1894. Meyer in the _Theol. Literaturztg._ of Shürer and Harnack, 1894, 588 _seq._, and 1896, No. 10. Gedeon, Μιχαὴλ τοῦ Παλαιολὸγου τυπικόν, etc., Constantinople, 1895.

FOOTNOTES

[1] The Greek word ἑορτή had become associated with the ideas of paganism and mere enjoyment. Christians called the week-days following on a Sunday _feria secunda_, etc. This use was already established in Tertullian’s time.

[2] J. BARTH, _Babel und das israel. Religionswesen_, Berlin, 1902. See SCHMID, _Die Kirche und die Sonntagsruhe_: Innsbr. Zeitschr. f. Kath. Theol., 1901, 436 _et seq._ LINZER, Theol. Quartalschrift, 1900, 12.

[3] Num. xxviii. 9, 10; Ezec. xlvi. 3, 4.

[4] See the article “Sonnabendfeier,” by KRÜLL, in Kraus’ _Realenzyklopädie_.

[5] Heb. iv. 9; Acts xiii. 27; xviii. 4.

[6] Apoc. i. 10; 1 Cor. xvi. 2.

[7] EUSEB., _De Mart. Pal._ 1; see BAILLET, IX. x.-xiv.

[8] Acts xx. 7 _seq._; 1 Cor. xvi. 2.

[9] _E.g._, “Et facta oblatione fit missa” (c. 38, p. 68).

[10] EUSEB., _De Pasch._, c. 7; see c. 12a. E. MONTFAUCON, _Introduction to Eusebius’ Commentary on the Psalms_, Paris, 1707. MIGNE, _Patr. Gr._, xxiii. 51.

[11] TERT., _De Orat._, 14. SOCRATES, _Hist. Eccl._, 6, 8. DUCHESNE, 218-22.

[12] OVID, _Fasti_, i. 79. LEO M., _Sermo_, 41, 1. MIGNE, _Patr. Lat._, liv. 272; BINTERIM, v. 134.

[13] BARNABAS, _Epist._, 15. IGNATIUS, _Ad Magn._, 9. JUSTIN, _Apol._, i. 67.

[14] _Peregr. Silviæ_, 102, 71 cod.; ed. Geyer, c. 44, 2.

[15] EUSEB., _Vita Const._, 4, 19, 20.

[16] _Hist. Eccl._, i. 18, towards the end: ἐνομοτέθησε, τῶν δικαστηρίων καὶ τὼν ἂλλων πραγμάτων σχολὴν ἂγειν.

[17] _Cod. Theod._, 2, 8, _de feriis_ 1. Law of 321.

[18] _Op. cit._, 2, 8, 18; 8, 8, 3; 11, 7, 13. In these laws Sunday is still called “dies solis,” but with the addition, “quem dominicum rite dixere majores.”

[19] _Op. cit._ 15, 5, 5, _de spectaculis_.

[20] _Chron._, _Pasch._, ad a 467.

[21] For instances, see BAILLET, ix. art. 1, c. 5 _et seq._

[22] _Vita Const._, 4, 18.

[23] _Constit. Apost._, 2, 59; 5, 20; 7, 23 and 30; 8, 33. TERT., _De Orat._, 20.

[24] _Laod. can._, 29: εἴγε δύναιντο σχλάζειν. This Council was held between 343 and 381. For further particulars, see BINTERIM, v. 134-52.

[25] EUSEB., _Vita Const._, 4, 19.

[26] _Op. cit._ 4, 23.

[27] _Const. Apost._, 2, 59; 8, 33.

[28] _Op. cit._ 7, 37.

[29] THOMASSIN, i. 2, c. 2, 176 _seqq._

[30] Council of Rouen (650), Can. 15. _Decr. Grat._, Can. 1, dist. 3, de consecr.; Can. 10, _de feriis_, 3, 9. For the variations in the observance of the Sabbath, see ALT., 10 _seqq._

[31] Lev. xxiii. 24.; 3 Kings viii. 65.; 2 Chr. xxix. 17.; xxx. 22.

[32] IDELER, _Handbuch der Chronol._, i., Berlin, 1825, 515.

[33] BÄUMER, 325 _et seq._

[34] _Micrologus_, 43. MIGNE, _Patr. Lat._, cli. 1010. There are, however, still exceptions to this rule, _e.g._, St Cornelius, St Silverius, etc. Moreover, the above regulation only took effect in the city of Rome.

[35] BÄUMER, 314, 354.

[36] _Op. cit._ 325.

[37] _Op. cit._ 499.

[38] Appendix i.

[39] _De Bapt._, 19.

[40] _C. Cels._, 8, 22.

[41] _Cod. Theod._, 2, 8, 1, 19.

[42] _Cod. Justin._, 3, 12, No. 6.

[43] _Op. cit._ 3, 12, No. 7, compared with _Cod. Theod._ 2, 8, 19.

[44] _Cod. Theod._, 2, 8, 20.

[45] _Op. cit._ 15, 5, 2.

[46] _Op. cit._ 2, 8, Nos. 20, 21, 25.

[47] _Op. cit._ 15, 5, No. 5, compared with 2, 8, 24.

[48] _Op. cit._ 2, 8, 23.

[49] _Constit. Apost._, 5, 13-20; compare 8, 13. CHRYS., _Hom. 4 Pentec._ PROCLUS, _Or._ 3, 1. PHILASTRIUS (_De Hær._, 141) enumerates eight festivals, because he adds the Wednesday in Holy Week.

[50] GREGOR. TUR., _Hist. Franc._, 10, 5. MIGNE, _Patr. Lat._, lxxi. 566.

[51] The 27th or 28th March was frequently regarded in the Gallic Church as the actual date of the resurrection of Christ, and the 25th March as the date of His death.

[52] SONNATIUS, _Statuta_, c. 20. MIGNE, _Patr. Lat._, lxxx. 446.

[53] HARTZHEIM, _Conc. Germ._, i. 73. HARD., iii. 1944. MANSI, xii. 383.

[54] _Conc. Aquisgr._, Can. 19. MIGNE, _Patr. Lat._, xcvii. 326. BINTERIM, _Conc._ ii. 331.

[55] BINTERIM, _op. cit._ 466. HARD., iv. 1241. MANSI, xiv. 393.

[56] _Capit. Hettonis._ MIGNE, _Patr. Lat._, cv. 763. BINTERIM, _Denkw._, v. 302.

[57] HARTZHEIM, _Conc._, l. 44. See also ii. 612, 692.

[58] _Op. cit._ iii. 221, Can. 6. MIGNE, _Patr. Lat._, cxxxviii. 832.

[59] BURCHARD, _Decreta_, 2, 77. MIGNE, _Patr. Lat._, cxl. 640. IVON., _Decret._, 4, 14. MIGNE, _Patr. Lat._, cxli. 260.

[60] See Appendix ii. (a).

[61] Can. 1, dist. 3, _de Consecr._, taken from a Council of Lyons.

[62] Can. 5, x., _de Feriis_ 2, 9. The feasts of Our Lady are the same as in _Decretum Grat._

[63] See Appendix ii. (b).

[64] In the diocese of Lyons, for example, in 1577 there were no fewer than ninety-nine days of this kind, including Sundays, Easter and Pentecost being observed each for three days. See MIGNE’S _Handbook_, 347.

[65] BINTERIM, _Conc._, vi. 118 and 524; _Denkw._, v. 1, 303, etc. BINTERIM and MOOREN, _Die Erzdiözese Köln im Mittelalter_, i., Köhn, 1892, 526. HARTZHEIM, _Conc. Germ._, v. 106; vi. 498. Further information is contained in the collections of Church Councils. See the Council of Szabolcs in Hungary, 1092 (i. cap. 37 and 38; MANSI, xx. 757); Oxford, 1222, can. 8; Toulouse, 1229, cap. 26; Worcester, 1240; the statutes of Le Mans (MANSI, xxiii. 764); the Councils of Liège, 1287; Würtzburg, 1298; Utrecht, 1347; Prague, 1355 (HARTZHEIM, iii. and iv.), and BAMBERG, 1491 (tit. 36; HARTZHEIM, v. 619), which, with fifty-four holy days of obligation besides Sundays, represents the _non plus ultra_ in this direction.

[66] See Appendix ii. (c).

[67] Printed by SELDENIUS, _De Synedriis_, iii., Amstel. 1679, c. 15, 204.

[68] Dist. 3, _de Conscr._, Can. 1 Conquestus, _de Feriis_. See also Matisconense, Can. 10.

[69] THOMASSIN, i. 131 _seqq._

[70] FERRARIS, _Prompta Bibl._, iii., art. Festa, §§ 2 and 3.

[71] _De Novis Festivitatibus non Instituendis._

[72] HOSPINIANUS, 18. THOMASSIN, i. c. 11; _De la diminuation du nombre des fêtes_.

[73] J. FESSLER, Concerning the suppressed Holy Days, in the _Archiv für Kirchenrecht_, v. (1860) 194. SCHÜCH-GRIMMICH, _Handbuch der Pastoraltheol._, 10th ed., 338 _seqq._

[74] _Bull. Rom. Contin._, ix., Romæ, 1846, 120.

[75] These briefs of Clement XIV., Pius XI., and Leo XII., are printed in DUMONT, _Sammlung kirchl. Erlasse für d. Erzd. Köln_, 2nd ed., 199 _seqq._

[76] See Appendix iii.

[77] Alt., 454.

[78] This Calendar contains twenty-six days in addition to the chief feasts. See the table in the Book of Common Prayer.

[79] _Sermo_ 47, in Exod. In omnibus solemnitatibus Christianis non ignoramus paschale sacramentum esse præcipium.

[80] _Sermo_ 48, c. 1.

[81] BEDA, _De rat. Temp._, 1, 5.

[82] Exod. xii. 11; Num. xxviii. 16.

[83] EUSEB., _Hist. Eccl._, 4, 33.

[84] _De Orat._, c. 18.

[85] By Pascha, TERTULLIAN probably understands Holy Week and Easter Week together, as a time during which each day had its liturgical celebration, “collecta,” which was not the case generally. Similarly, Quinquagesima means the period from Easter to Whitsunday.

[86] _Adv. Mar._, 4, 12; _De Jeiun._, 14. _Cf._ _De Bapt._, 19; _De Cor._, 3.

[87] _De Jeiun._, 14.

[88] _Adv. Marc._, 5, 7.

[89] _Philos._, 8, 18.

[90] _Can. Arab._, 22.

[91] MAI, _Nova Coll. Vet. Script._, iv. 208; MIGNE, _Patr. Gr._ xxiv. 694.

[92] _Vita Const._, 3, 17, _seqq._

[93] Exod. xii. 42.

[94] Exod. xii. 6-8.

[95] Lev. xxiii. 7, 8.

[96] _Ibid._ ver. 10 _et seqq._

[97] Isa. liii. 7 _et seq._

[98] Exod. xii. 46; St John xix. 36.

[99] 1 Cor. v. 7, 8.

[100] Col. ii. 16.

[101] JUSTIN, _Dial._, c. 40, 111. TERT., _Adv. Marc._, 4, 40; 5, 7.

[102] The Greeks of the province of Asia, for example, voluntarily adopted the Julian Calendar under Augustus, according to an inscription discovered at Priene. _Révue Archéol_, 1900, 357. Mitteil. des kaiserl. archäol. Instits at Athens, 1899.

[103] IDELER, _Handbuch der Chronol._, i. 433.

[104] _Op. cit._ 142.

[105] IDELER, _Handbuch der Chronol._, i. 113, 117, 119.

[106] So IDELER, who is certainly an authority, _Handbuch der Chronol._, i. 570 _et seq._

[107] JOSEPHUS, _Ant._, i. 1, 3: ἐν χρίῳ τοῦ ἡλίου χαθεοτῶτος. IDELER, _op. cit._ 401, 514, 570.

[108] Nilles (p. 286) expressly declares himself opposed to the feast of Easter being fixed on a stated Sunday in April. According to information given in the _Kölnischen Volkszeitung_ for the 22nd May 1894, the Barnabite Cæsar Tondini is said to be at work upon a reform of the Calendar, 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 year. He is of opinion that this reform will be acceptable to the Russians also.

[109] St Luke xix. 29 _seqq._; St John xii. 1 _seqq._

[110] Among the Fathers, St Ambrose, more especially, deals with the question of the day of the week and day of the month on which the Last Supper took place. _Cf._ _Epist._ 23, written in 386. He says the Last Supper was held on the 14th Nisan which was a Thursday, on the 15th, Christ was crucified, and, on the 17th, He rose again. The day of His death must be kept in sorrow and fasting. Therefore the two events cannot be commemorated on the same day, and Christ’s death cannot be commemorated on a Sunday. If the 15th Nisan falls on a Sunday, Easter must be postponed to the following week. When Johannes Philoponus, in the treatise _De Paschate_ (ed. C. Walter, Leipzig, 1899) makes our Lord keep the Last Supper on the 13th Nisan and celebrate not the old, but a new mystical passover, and then says: Τῇ πρώτῃ τῶν ἀζύμων (St Mark xxvi. 17) means τῇ πρώτῃ πρὸ τῶν ἀζύμων.

HARNACK and SHÜRER, _Theol. Literaturztg._, 1900, No. 4.

[111] _Etymol._, 6, 17, 10; MIGNE, _Patr. Lat._, lxxxii. 247.

[112] EUSEB., _Hist. Eccl._, 4, 21; 5, 27.

[113] Twenty-first Festal Letter, for the year 349, in Larsow 33.

[114] _Hist. Eccl._, 5, 27.

[115] _Adv. Hær._, 70, c. 12: Μία γὰρ ἡμέρα παρ’ ἐκείνοις ζητεῖται, παρ’ ἡμῖν δὲ οὐ μία ἀλλὰ ἕξ, ἐβδομὰς πληρεστάτη, etc.

[116] _loc. cit._ c. 11.

[117] _Ep. ad Januarium._, 55, c. 1-3.

[118] MIGNE, _Patr. Lat._, lxxii. 47-51.

[119] _De Ord. Fer._ MIGNE, _Patr. Lat._, xc. 607.

[120] For a full account of the ceremonies, etc., belonging to this part of the Church’s year, see _Lent and Holy Week_, by H. THURSTON, S.J., London, 1904. [Trans.]

[121] _Matiscon_, 2, 3.

[122] _Cf._ _Ordo I._, 7. MIGNE, _Patr. Lat._, lxxviii. 954, 994 _et seqq._

[123] HEFELE, _Konciliengesch._, 2nd ed., Freiburg, 1877, iii., 36, 42, 577, 596.

[124] _Peregrinatio Silviæ_, c. 30, ed. Geyer, 67 cod., and CHRYSOST., _Hom. 30 in Gen._, 10 t. 4. fol. 29. BINTERIM (_Denkw._ v. 179) prefers to derive “Karwoche” from “carena,” which in the Romance languages has taken various forms (carême carenzia) and also in the old German is found as Karina, in reference to the strict fast then observed.

[125] Nor in the Antiphonarium Greg., to which BINTERIM (_Denkw._ v. 174) refers.

[126] _Peregr. Silviæ_, c. 30, 31, ed. Geyer, 64 cod. Since the pilgrim, in describing the size and strength of the Euphrates (c. 18, p. 61, 11), recalls the Rhone, it seems certain she belongs to Southern France. I use the expression, “Gallic pilgrim,” as her name may have been either Silvia or Egeria. She travelled in the East between 378 and 394.

[127] Hora decima. _Peregr. Silviæ_, ed. Geyer, c. 35.

[128] _Peregr. Silviæ_, ed. Geyer, c. 36-38, p. 67-69 cod.

[129] The name was usual in Spain. MABILLON, _De Lit. Gal._, 32. MIGNE, _Patr. Lat._, lxxii. 186, quotes for it ISIDOR., _De Off. Eccl._, 1, 28.

[130] According to MIGNE (_Handbuch_, 671) in several dioceses of France it is not even yet the custom.

[131] I have arrived at the conclusion that in the missal in the cathedral library at Cologne (cod. 88), the _benedictio palmarum_ has been added by another hand. In the Essen cod. D.I., it appears in the first part (fol. 45), but in neither of the other parts.

[132] _De Off. Eccl._, 1, 28. MIGNE, _Patr. Lat._, lxxxiii. 763. ISIDORE makes no mention of carrying palm branches in the church, as DUCHESNE (p. 237) implies, but he does speak in this passage of the _traditio symboli_ and of the _capitilavium_ which in Spain were both performed on Palm Sunday.

[133] _De Off. Eccl._, 4, 10. MIGNE, _Patr. Lat._, cv. 1008.

[134] ISIDOR., _De Off. Eccl._, 1, 27.

[135] MABILLON, _Lit. Gall._ MIGNE, _Patr. Lat._, lxxii. 265. _Cf._ Synod of Agde (506), can. 13.

[136] AMBROSIUS, _Epist._, 20, c. 4.

[137] _Sacr. Geb._, 1, 35, 36. MIGNE, _Patr. Lat._, lxxiv. 1088.

[138] AUGUSTIN., _Sermo_, 58, c. 11. “Ideo die sabbati”: _Sermo_, 212, c. 1, 2.

[139] Avitus († 518), in MIGNE, _Patr. Lat._, lix. 302, 309, 321-326. Eligius († between 640 and 659), _Hom._, 10. MIGNE, _Patr. Lat._, lxxxvii. 628.

[140] _Kirchenlexikon_, v., 2nd ed., 1309, art. Gründonnerstag by PUNKES.

[141] MARTÈNE, iii., 237, 346, 352. Incipiat cantor cum cappa _viridi_ missam, presbytero, diacono et subdiacono indutis ornamentis _viridibus_, etc. Also WICKHAM LEGG, whose pamphlet on the _History of the Liturgical Colours_ (London, 1882) is only concerned with the last three centuries, shows (p. 21) that green was used in many places, in Mainz among others.

[142] _Cf._ App. iv.

[143] _e.g._ by GREG. of Tours, _Hist. Franc._, 8, 43; festa Dominicæ Cœnæ.

[144] MARTÈNE, _De Ant. Eccl._, iv. 22; ed. Antw. 1727, iii. p. 227 _seqq._, where the prayers over the penitents are given in full.

[145] An offerendum sit mane et rurus post cœnam ... an jeiunandum et post cœnam tantummodo offerendum, an etiam jeiunandum et post oblationem sicut facere solemus cœnandum. AUGUSTIN., _Epist._, 54 _ad Januarium_, c. 4; 11, 302.

[146] MIGNE, _Patr. Lat._, lxxiv. 1102.

[147] MURATORI, ii. 55 and _Ordo I._ MIGNE, _Patr. Lat._, lxxviii. 951.

[148] _Pseudo-Alcuin._ MIGNE, _Patr. Lat._, ci. 1205 _et seq._

[149] Oleum in altari sanctificatum. CYPRIAN, _Epist._, 70, c. 2.

[150] So called from St John xiii. 34: mandatum novum do vobis. The washing of the feet preceded vespers. Each monk had to wash the feet of the poor, and, lastly, the abbot and prior washed the feet of the brethren. _Consuet. Farf._, 49. [Hence the English name for the day. Trans.]

[151] _De Off. Eccl._, 1, 29. _Lit. Mozar._ MIGNE, _Patr. Lat._, lxxxv. 406.

[152] ST AUGUSTIN., _Conf._, 8, 5; de loco eminentiori.

[153] _Epist._, 23, c. 12. MIGNE, _Patr. Lat._, xvi. 1030.

[154] _Constit. Apost._, 5, 18; ἡμέρα, γάρ εἰσι πένθους ἀλλ’ οὐχ ἑορτῆς.

[155] This is also the custom in the Russian Church. “The priests wear black vestments during the whole service on Good Friday, as a sign of grief for the death of the Redeemer.” (MALTZEW, lxxxiv.) By the law of 2nd Sept. 1899, in Prussia, Good Friday was made a general public holiday.

[156] His dissertation is incorporated in the treatise, _De Divinis Officiis_ of the pseudo-Alcuin (MIGNE, _Patr. Lat._, ci., 1211 _et seqq._). He is also the author of the short treatise _De Computo_ (MIGNE, cxxxvii. 18 _seqq._). Trithemius wrongly locates him in the eleventh century.

[157] _Epist. ad Decentium Eng._, 25, c. 2: Constat apostolos biduo isto in mœrore fuisse et propter metum Judæorum occuluisse. Quod utique non dubium est, in tantum eos jeiunasse biduo memorato, ut traditio ecclesiæ habeat, isto biduo sacramenta penitus non celebrari. Sacramenta here means masses, as well as Sacramentarium Missale. It appears that the two last days of each week in Lent were without a celebration of the liturgy, for the Pope continues: Quæ utique forma per singulas tenenda est hebdomadas, etc.

[158] MALTZEW, lxxxvi. _et seqq._

[159] _Missale Gothico-Gallic._ MIGNE, _Patr. Lat._, lxxii. 267.

[160] AMALARIUS, _De Off. Eccl._, 1, 15; Et inde communicet populus. De qua observatione interrogavi Romanum archidiaconum et ille respondit: In statione ubi apostolicus salutat crucem, nemo ibi communicat. MIGNE, _Patr. Lat._, cv. 1032. _Ordo Rom. I._ (MIGNE, _Patr. Lat._, lxxviii. 954) has the general communion (et communicant omnes cum silentio). RABANUS MAURUS (_De Cleric. Instit._, 2, 37) mentions the other ceremonies (MIGNE, _Patr. Lat._, cvii. 349).

[161] Adnuntial diaconus ut supra. _Sac. Gelas._ MIGNE, _Patr. Lat._, lxxiv. 1105.

[162] _Liber Sacramentorum_, ed. Menard. MIGNE, _Patr. Lat._, lxxviii. 79, 86 _et seq._

[163] MURATORI, _Lit. Rom. Vet._, ii. 57.

[164] _Vide_ Appendix iv.

[165] Among the Greeks it is continued during Lent. MALTZEW, lxxxvi.

[166] It first appears in _Ordo Rom._, xiv. _n._ 94 (13th cent.). MIGNE, _Patr. Lat._, lxxviii. 1218. BINTERIM, _Denkw._ v. 221.

[167] This view is maintained by THOMASSIN, 330 _seq._ Against this BINTERIM (_Denkw._, v. 214) rightly defends the opinion that the blessing of the new fire was unknown in Rome in the eighth century. This appears from the answer of Pope Zacharias to the inquiry of St Boniface on the point. It was only introduced at Rome by Leo IV. The ecclesiastical rite seems to have been moulded on the “Osterfeuer” in use among the Germans. The most ancient Roman sacramentaries know nothing of it.

[168] In the life of Zosimus († 418) it only says: “Per parrocia concessa licentia cereum benedici.” It is doubtful if these obscure words refer to the Paschal candle. _Cf._ DUCHESNE, _Lib. Pont._, i. 225.

[169] “Hoc autem die inclinante ad vesperam statuta celebratio noctis Dominicæ in ecclesia incipitur,” etc. (RABANUS MAURUS, _De Cleric. Instit._, 2, 38; MIGNE, _Patr. Lat._, cvii. 350). “Post nonam (3 p.m.) vestiantur omnes qui ad sacram aliquid habuerint legendi,” etc. (_Consuet. Farf._, ed. Albers, 55). The _Constit. Lanfranci_ give the same hour (MIGNE, _Patr. Lat._ cl. 466). According to _Ordo Rom._, x. App., No. 16, the ceremonies began at hora sexta (noon). The Greeks and Russians have their Mass after their evening service or Vespers. MALTZEW, xciii.; HEFELE, _Beiträge_, ii. 291.

[170] _Cf._ AUGUSTIN., _Sermo 228 in die paschæ V._: “Post laborem noctis præteritæ ... diu vos tenere sermone non debeo.” In Africa the baptism took place in the night between Saturday and Sunday, _Sermo 214_, c. 1.

[171] MURATORI, _Lit. Rom. Vet._, ii. 61-66.

[172] MIGNE, _Patr. Lat._, lxxii. 364-71.

[173] MIGNE, _Patr. Lat._, lxxii. 268-77.

[174] MIGNE, lviii. 90. _Ordo Rom. I._ (_ib._ 951 _et seqq._) gives the later ritual directions for the three last days of Holy Week.

[175] BINTERIM (_Denkw._, v. 247) thinks it was not observed when the anniversary of the previous Easter fell on Lent.

[176] So DURANDUS, _De Off. Eccl._, 6, 88. In the _Consuet. Farf._ (ed. Albers), 58, a solemn procession of the monks in the monastery and in the church is also mentioned.

[177] _Ordo Rom._, xiv. c. 95; MIGNE, _Patr. Lat._, lxxviii. 1219. Some of the customs approached the dramatic, _e.g._, MARTÈNE, iii. 483, 506 _et seq._

[178] THALHOFER, _Liturgik_, ii. 2, 551. For ancient and popular customs, see MIGNE, _Handbuch_, 662 _et seqq._

[179] _Peregr. Silviæ._, ed. Geyer, c. 39 and 40. In many dioceses of France processions were made throughout the entire week (MARTÈNE, iii. 510).

[180] _De Cleric. Instit._, 2, 39; KNÖPFLER, 138.

[181] MURATORI, _Lit. Rom. Vet._, ii. 67-75. The designation of the several days of Easter week differs only in form from that now in use. The ferias are called “feriæ in albis,” the Sunday after Easter, “Dominica post albas, scil. depositas.”

[182] This consisted in pouring out at the altar water drawn from the pool of Siloe (WINER, _Bibl. Realw._, ii. 8).

[183] Athanasius, translated by LARSOW, 94, and for the whole subject, Nilles: Innsbr. _Zeitschr. für kath. Theol._, 1895, 169 _seqq._

[184] The history of fasting, abstinence, and kindred subjects is excellently given by BAILLET (ix. 37-130), according to the information at his disposal. Of more recent works, FUNK, _Die Entwicklung des Osterfastens in seinen kirchengeschichtlichen Abhandlungen_, Paderborn, 1897, 241-70.

[185] _Didaché_, c. 8; HERMAS, _Simil._, 5, 1; TERT., _De Jej._, c. 2, 10, 14.

[186] “Jejuno bis in sabbato” (St Luke xviii. 12); DUCHESNE, _Orig._, 218; FUNK, _Anm. zur Didaché_, 8, 1.

[187] _Strom._, 7, 74, ed. Sylburg.

[188] TERTULLIAN, _op. cit._ 2, 13, 14.

[189] EUS., _Hist. Eccl._, 5, 24, 11-18.

[190] Οἱ δὲ τεσσαράκοντα ὥρας ἡμερινάς τε καὶ νυκτερινὰς συμμετροῦσι τὴν ἡμέραν αὐτῶν (EUSEB., _op. cit._). FUNK, _op. cit._ 242 _et seq._, defends the above interpretation of the passage against Probst.

[191] Origen cannot be quoted for the fast of forty days, for the evidence attributed to him is really that of his translator, Rufinus. _Cf._ FUNK, _op. cit._

[192] Ἀπονηστίζεσθαι δεῖ οὗ ἂν ἐμπέσῃ κυριακή. This passage is not quoted in the treatise of Funk already referred to. His conclusions must accordingly be modified.

[193] LARSOW, _Festbriefe deshl. Athanasius_, 62.

[194] _Op. cit._ 69.

[195] _Op. cit._ 127.

[196] LARSOW, _Festbriefe deshl. Athanasius_, 149.

[197] _De Paschate_, c. 4.

[198] _Peregr. Silviæ._, ed. Geyer, c. 27, 28 (60-62 cod.).

[199] _De Elia._, c. 10.

[200] _Constit. Apost._, 5, 13.

[201] _Op. cit._ 5, 18, 19.

[202] _Op. cit._ 5, 15, § 1.

[203] LEO M., _Sermo_ 40, 5.

[204] _Sermo_ 48, 1.

[205] _Sermo_ 44, 2; 47, 1.

[206] _Aurel. I._, A.D. 511, can. 24; _Aurel. IV._, A.D. 541, can. 2.

[207] AUGUSTIN., _Epist. ad Januarium_, c. 4; MIGNE, _Patr. Lat._, ii. 202.

[208] _Trull._, 55.

[209] _Hist. Eccl._, 5, 22. SOZOMEN (7, 19) and CASSIODORUS (_Hist. Misc._, 9, 38) have merely copied Socrates.

[210] TERT., _De Jej._, 2, 10, 13, 14, etc.

[211] _Didaché_, c. 8; CLEMENS ALEX., _Strom._, 7, 12; ORIGEN, _C. Celso._, 8, 21.

[212] _Constit. Apost._, 5, 15, 20; 7, 23; _Can. Apost._, 69 (68).

[213] _Can. Arab._, 20.

[214] _Alt._, 123.

[215] AUGUSTIN., _Epist._, 36, _n._ 8; INNOC. I., _Epist._, 25, 7; MIGNE, _Patr. Lat._, xx. 555; PRUDENT., _Perist._, 6, 52.

[216] RAHMANI, _Test. I. Chr._, 1, 22, 33; 36, 71.

[217] GREGOR. TUR., _Hist. Franc._, 10, 51; AMALARIUS, _De Off. Eccl._, 4, 37; MIGNE, _Patr. Lat._, cv. 1250.

[218] BINTERIM, _Denkw._, ii. 589.

[219] _De Jej._, c. 1, 2, 5, 9, 12, 17.

[220] HIERONYMUS, _Epist. 27 ad Marcellam_.

[221] _Can. Arab._, 22.

[222] _Constit. Apost._, 5, 18.

[223] _Peregr. Silviæ_, c. 28, 4.

[224] _Hom. de Statius_, 3, 4.

[225] _Decr. ad Bulg. Epist._ 97, c. 4; MIGNE, _Patr. Lat._, xcvii. 980. BINTERIM, _Denkw._ v. 2, 160 _seqq._ Dist. 3, de consecr. de esu carnium. Dist. 5, c. Quia dies.

[226] FERRARI, _Prompta Bibl._, art. Abstinentia, 1, 42.

[227] Since the fasts were very strictly observed in the Middle Ages, it was a custom to have an especially good meal in the day or evening before they began. Hence the German expression “Fastnacht.” Unfortunately the Fastnacht is not limited nowadays to one night, but lasts for three days, and even, where possible, right into Ash-Wednesday.

[228] The rubric, according to which Vespers, from the First Sunday in Lent onwards, are to be said _ante comestionem_, also belongs to the more primitive arrangement.

[229] MIGNE, _Patr. Lat._, lxxiv. 1065.

[230] _Hom. I._ 16 _in Evang._, c. 5; MIGNE, _Patr. Lat._, lxxvi. 1137.

[231] _Sacram. Gelas._; MIGNE, _Patr. Lat._, lxxiv. 1076 _et seqq._

[232] See, however, fer. iv. after _Lætare_: “Effundam super vos aquam mundam,” and the Saturday before Passion Sunday: “Sitientes venite ad aquas.”

[233] LANFRANC, _Decreta_, sectio 3; MIGNE, _Patr. Lat._, cl. 453; RUPERT TUIT., _De Div. Off._, 4, 9; HONORIUS AUG., _Gemma_, 3, 46; DURANDUS, _Rationale_, 1, 3 (this last speaks of two such curtains—cortinæ). HEUSER, _Art. Fastentuch_, in _Kirchenlex_., iv., 2nd ed., 1255; SCHRIVER, _Der Dom zu Osnabrück_, etc., 1901; MALTZEW, _Triodion_, vi.

[234] For the Transfiguration, see BAILLET, v. 104; BÄUMER, _Gesch. des Breviers_, 299, 355; MARZOHL U. SCHNELLER, iv. 653 _seqq._

[235] Πανέορτος ἡμέρα: EUSEB., _De Sol. Pasch._, c. 5; MIGNE, _Patr. Gr._, xxiv. 699; SOCRATES, _Hist. Eccl._, 7, 26: πάνδημος ἑορτή. On can. 43 of Elvira, _cf._ p. 110.

[236] _Constit. Apost._, 5, 18.

[237] _Epist. ad Januarium_, 54, c. 1; _Sermo_ 261-65.

[238] CYRILL. HIEROS., _Catech._, 14, c. 23.

[239] _Peregr. Silviæ_, 70 cod., ed. Geyer, c. 42.

[240] ADAMNAN., _De Locis Sanctis._, 1, 22; MIGNE, _Patr. Lat._, lxxxviii. 803.

[241] CHRYSOST., _Sermo in Ascens._, ed. MONTFAUCON, ii. 2, 420.

[242] St Luke xxiv. 60, where εἰς βηθανίαν means, in the direction of Bethania. Acts i. 12; Heb. vi. 14; ix. 24; Eph. iv. 9; Col. iii. 1.

[243] _Cf._ the commentary of Schanz, _in loc._

[244] When CHRYSOSTOM (_Hom. in Acta Apost._, 3, 1) places our Lord’s Ascension on Saturday, it may be that he reckoned the interval after the Resurrection as consisting of forty full days. One is not justified in concluding, as some do, that in Antioch the Ascension was kept on Saturday.

[245] TERT., _De Orat._, c. 23; _De Cor._, 3.

[246] _Peregr. Silviæ_, ed. Geyer, b. 41 (69 cod.).

[247] The aim of the forty-third canon of Elvira seems to be the abolition of this custom. A later addition to the canon adds: “post pascha quinquagesima teneatur, non quadragesima.” The date of this addition is unknown. HEFELE-KNÖPFTER, _Konziliengesch._ ii., 2nd ed., 174. Dr HERBST (_ibid._) thought the reference was to the Montanists, but even if there were any Montanists in Spain at that period, their heresy could scarcely be called “Nova.”

[248] _Cf._ MURATORI, ii. 750-58, and 873.

[249] Exod. xxxiv. 22; Deut. xvi. 10.

[250] 2 Mac. xii. 32; Acts ii. 1; Joseph., _Antt._, 3, 10, 6.

[251] LEO M., _Sermo 75 in Pentec._; AUGUSTIN., _Epist. 56_, c. 16 _Ad Disqu. Januarii_, 2, 218.

[252] TERT., _De Cor._, 3, and _De Bapt._, 19, where probably “latissimum spatium,” and not “lætissimum,” is the correct reading.

[253] TERT., _De Bapt._, 19; _De Idol._, 14; CASSIAN., _Coll._, 21, 11, 19; _Bened. Regula_, 15.

[254] TERT., _De Jej._, 14.

[255] TERT., _De Bapt._, 19: “pentecoste qui est proprie dies festus.”

[256] _Can. Arab._, 22.

[257] _Peregr. Silviæ_, ed. Geyer, c. 43 [70] cod.; _cf._ 44, 2.

[258] MARTÈNE, _De Ant. Eccl. Rit._, iv. 28, 441-543.

[259] AUGUSTIN., _Sermo 272 ad infantes_.

[260] MARTÈNE, iv. 28, 441-543.

[261] According to the _Consuet. Farf._ (ed. Albers, 73), a Mass for the dead was to be celebrated in the forenoon; at mid-day the brethren were to rest, and then about 2 P.M. begin the lesser hours, which were followed by the High Mass. Afterwards came a meal.

[262] _Constit. Apost._, 5, 20, 7: Τὴν πεντεκοστὴν ἐορτάσατε μίαν ἑβδομάδα.

[263] _De Off. Missæ_, c. 3; MIGNE, _Patr. Lat._, cxlii. 1062.

[264] _Conc. Mogunt._, A.D. 818, can. 36.

[265] MURATORI, ii. 95: Die dominica vacat; ii. 164: Dominica prima post pentecosten; ii. 321: Dominica octavæ pentecosten (sic). For the _Gelasian Sac._, _cf._ i. 606.

[266] C. 59 and 60; MIGNE, cli, 1019.

[267] Vid. the _Præfatio_ of Froben to Alcuin 11 in MIGNE, cl. 440. Similar votive Masses for each day—Sunday, in honour of the Trinity, and on the week-days in honour of the angels, of the wisdom and of the love of the Holy Ghost, of the Holy Cross, and of our Blessed Lady—are found in the _Liturgia Fontavellanensis_ (MIGNE, cli. 938).

[268] BINTERIM (_Denkw._, v. 270) rejects the view that Alcuin had anything to do with the matter, and considers that the festival was introduced not through him, but through a certain Catulfus at the court of Charlemagne. The well-meant but rather obscure letter of this Catulfus is printed in MIGNE, xcvi. 1363. Careful consideration of the passage in question shows he is speaking of the honour of the Trinity in general, and not of any festival of the Holy Trinity.

[269] _Cf._ the so-called Mass of Alcuin (MIGNE, _Patr. Lat._, cl. 445). The circumstance that the present preface of the Trinity appears in the Vatican MSS. used by Muratori, and is printed in his _Liturgia Rom. Vetus_ (11, 285, and 321), can easily have given rise to mistakes.

[270] Potho of Prüm (1152) has an interesting remark to which Hospinian draws attention: “Miramur satis, quod visum fuerit hoc tempore quibusdam monasteriis mutare colorem optimum novas quasdam inducendo celebritates.... Quæ igitur ratio hæc festa celebrandi nobis induxcit, festum videlicet s. trinitatis et festum transfigurationis Domini? Additur his a quibusdam, quod magis absurdum videtur, festum conceptionis S. Mariæ” (_De Statu Domus Dei lib._; DE LA BIGNE, _Magna Bibl. Vet. Patrum_, ix. 588). One must make allowances for Potho’s standpoint. He set himself energetically against the monks having the cure of souls or any say in the administration of the Church, as detrimental to their vocation to the contemplative life. On the same grounds, he set himself against all alterations in the rule, and all innovations in the festivals of the Church’s year.

[271] Cap. 2, x. _de feriis_, 2, 9, § 3.

[272] BAILLET (ix. 2, 158) considers this office was then a new one, though based upon one of the three ancient offices. BINTERIM, 265 _seqq._, and BÄUMER, 298 (where, however, a few statements need correcting) take a different view.

[273] _Vita S. Julianæ ab auctore coævo conscr._, 1, c. 2, in Acta SS. Boll., April 1, 473-75, with its _Prolegg._, 442.

[274] The letter of this synod is printed in BINTERIM, _Denkw._, v. 1, 276 _et seqq._ For the original office so far as it is extant, _cf._ _ibid._ 284.

[275] The bull “Transiturus” is contained in the Constitution of Clement V. in 1311 (_Clementini_, 3, 16). It is also in Labbe’s Councils (xi. 1, 817). _Cf._ Bened. XIV., _Institutiones Constit._, v. 20, for the procession.

[276] BINTERIM has brought forth fresh evidence in favour of the fact, which many have questioned (_op. cit._ 282, and vii. 1, 77).

[277] HARTZHEIM, _Conc. Germ._, iii. 699.

[278] LANFRANCI, _Decreta_, sec. 3; MIGNE, _Patr. Lat._, cl. 456 _et seq._ [_Cf._ GASQUET, _Parish Life in Med. England_, viii. 171.—Trans.]

[279] BINTERIM, _Denkw._, vii. 3, 367 _et seqq._; J. GRETSER, _De Processionibus_, 2, 19; BINTERIM, _Geschichte der Konzilien_, _etc._, v. 368. The synod of Cologne in 1452 forbade the Blessed Sacrament to be carried round the church in a monstrance on other days than Corpus Christi (_op. cit._ vii. 486).

[280] _Acta Vetera Eccl. Rotom._; MIGNE, _Patr. Lat._, cxlvii. 123.

[281] P. JOERRES, _Beiträge zur Gesch. des Fronleichnamsfestes_; _Römische Quartalschrift_, 1902, 170 _et seq._; SDRALEK, _Die Strassburger Diözesansynoden_, _Strassb. theol. Studien_, ii. 1, 121.

[282] HOEYNCK, _Gesch. d. K. Liturgie des Bist. Augsburg_, 229 _et seq._

[283] MAUREL, _Ablässe_, Paderborn, 1874, 238.

[284] HOEYNCK, _op. cit._ 231. For a description of the Roman use, _cf._ MIGNE, _Handbuch_, 304 _et seqq._

[285] The oldest pictorial representation of the Corpus Christi procession is probably that contained in the chronicle of the Council of Constance, by ULRICH of Richental (49 _et seqq._). The original MS. is in the Rosgarten Museum at Constance; it is reproduced in No. 158 of the _Stuttgart Literar. Verein_ of 1882 (Photolitographie by H. Bach). It represents the procession as it took place during the council in the year 1415. The monstrance is carried by two ecclesiastics on a sort of small platform.

[286] _Cf._ BENED. XIV., _Institutiones_, 30, 206, and the article of P. NORBERT, “Ord. Cap.,” in the _Katholik_ for August 1898, 151.

[287] NILLES, _De rationibus festorum SS. Cordis Jesu et Pur. Cordis Mariæ libri quattuor_, 5th ed., Œniponte, 1885; NIX, art. “Herz Jesu und Mariä” in the _Kirchenlexikon_, v., 2nd ed., 1921 _et seqq._; BÄUMER, 525 _et seq._

[288] CASSIAN, _Coll._ 10, c. 2: “Mos antiqua traditione servatus.”

[289] USENER, i. 1, 320, has investigated the circumstances which attended the introduction of Christmas in different countries, and his conclusions have met with entire recognition from HARNACK, _Theol. Literaturztg._, 1889, 199, _et seqq._, and from DOM SUITBERT BÄUMER, _Katholik_, 1890, i. 1-15. Exception was taken to certain points by DUCHESNE, _Bull. Critique_, 1890, No. 3. These circumstances have been already dealt with by BAILLET, viii. 582 _et seqq._

[290] EPIPHANIUS, _Adv. Hær._, 2, 1; _Hær._, 51, c. 16 and 24.

[291] _Cf._ c. 26, ed. Geyer, 60; ed. Gamurrini, 84.

[292] C. 49, ed. Geyer; ed. Gamurrini, 109.

[293] LAMY, _Ephræmi Syri hymni et sermones_, i., Mechl., 1882, 10, on the Benedictus, 2, 415. This hymn is translated into German by Zingerle in the _Kempten Bibl. d. Kirchenväter_, ii. 27.

[294] _Cf._ HEFELE, _History of Councils_, vi., 1st ed., 504, 575, etc.

[295] GREGOR, _Naz. Hom. 38 in Theophania_; MIGNE, _Patr. Gr._, xxxvi.

[296] John, Bishop of Nicea, in COMBEFIS, _Hist. Hær. Monoth._, Paris, 1648, 306. BAUMSTARK (_Oriens Christ._, 1902, 441-446) is in favour of the date 398 to 400.

[297] GREGOR, Nyss., _Or. Fun._; MIGNE, _Patr. Gr._, xlvi. 789. _Cf._ _ib._, 701 and 725. Basil was dead before 1st January 379.

[298] The date 386 depends upon the order of the sermons referred to. Usener, who places them at unnecessary wide intervals, gives 388, Clinton 387, Combefis, Montfaucon, and Tillemont 386. The period from February to December is ample for the above sermons.

[299] CHRYSOST., _Hom. in Nativ. I. Chr._; MONTFAUCON, ii. 352; MIGNE, _Patr. Gr._, x. 2, 351.

[300] Τὸ ταχέως οὔτω πανταχοῦ περιαγγελθῆναι. Ταχέως does not contradict ἄνωθεν, for Chrysostom distinguishes between the knowledge of the day of Christ’s birth and its solemn celebration. The former had been known for ages in Rome, but the celebration of the festival, on the contrary, had spread rapidly in all directions, and this rapid diffusion of the festival shows in its turn that the 25th December is really the day of Christ’s birth.

[301] _Cod. Justin._, 3, 12, 6.

[302] _Cod. Theod._, 2, 8, 27. _Cf._ the law of the year 425, _ib._, 15, 5, 5.

[303] COMBEFIS, _Hist. Hær. Monoth._, 304: Ἐξ ἐκείνου δὲ ἔλαβεν ἀρχὴ ἡ τῶν Ῥωμαίων ἐκκλησία τὴν ἡμὲραν τῶν γενεθλίων τοῦ σωτῆρος. Combefis was the first to discuss the question, and his disquisition is excellent, though now forgotten. _Cf._ MIGNE, viii. 964-968. Combefis has also collected all the material for the history of Christmas in his _Bibl. Patrum Conc._, 300 _et seq._

[304] COMBEFIS (_Hist. Hær. Monoth._, 302 and 314, A. 4) considered it suspicious.

[305] RONCALLI, _Chronica Vetustiora_, Introd., xxix.

[306] Bucherius, in its Latinized form.

[307] JOS. STRZYGOWSKI, _Die Kalenderbilder des Chronographen vom Jahre 354_, with 30 plates, Berlin, 1888, published for the Archeological Institute. The rest is to be found in _Mon. Germ. Hist. Auctores Antiquissimi_, t. ix., vol. i., fasc. i., Berol., 1891. The Natales Cæsarum and the Calendar are printed in the _Corp. Inscr. Lat._

[308] MOMMSEN, _Abhandl. der Sächs. Akademie d. Wissensch._, 1850, 1, 618. The figure XIII. signifies the Epact. This proves that the 1st January fell on a Saturday, and that B was the dominical letter.

[309] _L’Art de vérifier les Dates dep. J. Chr._, I. 111.

[310] [This refers to the ancient practice of dating the years of an emperor’s reign, not from the actual date of his accession, but from the New Year’s Day either preceding or following his accession. The years of the emperor’s reign were thus brought into artificial agreement with the calendar year. Numbering the years of the emperor’s reign from the actual date of his accession is, in Mommsen’s phrase, taking them as _effektiv_.—Trans.]

[311] I have attempted to show how this difference is to be explained in an article in the _Innsbr. Zeitschr. für Kath. Theologie_, xv. (1891), 519 _et seqq._

[312] Vid. Appendix vi.

[313] St Luke i. 5, 8.

[314] 1 Esdr. vi. 18.

[315] _Antiq._ vii. 14, 7.

[316] _Antiq._ vii. 11, 7, 1; 12, 6, 4; 7, 6. 1 Mach. i. 57; iv. 18.

[317] So LAMY (_Apparatus Chronol. et Geogr._, 61) referring to the Tractate _Erachin and Taanit_.

[318] JOS., _Bell. Jud._, 4, 8, 5; 4, 5. According to IDELER (i. 400, 433) Josephus employs the Syro-Macedonian names of the months, not with the intention of adjusting them to the Julian Calendar, but merely as Greek names for the Jewish months.

[319] The attempt to fix the time of Christ’s birth by the help of the course of Abia was undertaken by Scaliger, abandoned as useless by Petavius, resumed by B. Lamy. In modern times, it was resumed by SEYFFARTH (_Chronol. Sacra_, Leipsig, 1846, 97 _et seqq._), WEIGL (_Theol. und Chronol. Abhandlungen über das wahre Geburts- und Sterbejahr Christi_, Sulzbach, 1848), and STAVARS (_Tüb. Theol. Quartalschr._, 1866, 201 _et seq._).

[320] HIERON, _Opera_, ed. Migne, xi. 220. It is evident from St Jerome’s commentary on Ezechiel that his views on the subject were not those of the preacher of this sermon. The sermon for the 25th December, published by Morin (_Anecdota Mareds._, iii. 2, 392, _et seqq._), agrees with the sermon quoted above.

[321] CLEMENS ALEX., _Strom._, i., ed. Sylburg, 340.

[322] CYPRIANI, _Opera_, ed. Hartel, ii. 266.

[323] AUGUSTIN., _Sermo_ 190, 1; 192, 3; 196, 1.

[324] Luke ix. 13 _seqq._

[325] AMBR., _De Virg._, 3, 1; MIGNE, xvi. 219.

[326] PAULINUS, _Vita Ambr._, c. 4, and his life in the Benedictine edition of his works, c. 7. The chronology of the youthful period of St Ambrose’s life is unfortunately obscure.

[327] _Conc. Cathag._, iii. can. 4; BRUNS, i. 123.

[328] USENER (272 _seqq._) starts with the preconceived opinion that Liberius delivered his address on the 6th Jan. 353, and so is of opinion that Christmas was celebrated for the first time in Rome on the 25th Dec. 353. On the other hand, DUCHESNE (_Bull. Crit._, 1890, No. 3, p. 41 _seq._), having the circumstance in view that the Depositio Episcoporum begins the year with the 27th Dec. and the Depositio Martyrum with the 25th Dec., thinks he has proof for holding that the 27th Dec. for a long time already, indeed even from about 243, had been a marked day in the Church’s Calendar, and, accordingly, that the 25th Dec. had been kept as the Natalis Domini as early as the third century. We leave these points to the reader’s discretion. Christmas was kept in Rome certainly before 353.

[329] MOMMSEN, _Röm. Gesch._, v. 481.

[330] MARQUARDT-MOMMSEN, _Röm. Altert._, vi., 2nd. ed., 588.

[331] Hospinian (fol. iii.) and others held that the 25th December was chosen purposely in order to supplant the Saturnalia. But the Saturnalia did not last over the 25th, although Maximus of Turin seems to think it did.

[332] _De Orat. Dom._, 35.

[333] SERMO, 7, 1, 3; MIGNE, _Patr. Lat._, xvii. 614.

[334] ZENO VER., _Tract._, 2, 9, 2, calls Christ “Sol noster, sol verus.” GREGOR. I., _Hom._, 29 _in Evang._, c. 10: “Quis solis nomine nisi Christus designatur?” PRUD., _Cathem._, 11, 1: “Quid est, quod arctum circulum sol jam recurrens deserit?” GREGOR. NAZ., _Orat. in S. lumina_, calls Christ the sun.

[335] On the Vigil: “Sidus refulget jam novum”; at Lauds: “Orietur sicut sol salvator mundi”: in the Preface: “Per incarnati Verbi mysterium nova mentis nostræ oculis lux tuæ claritatis infulsit”: on the octave: “Tu lumen et splendor Patris”; in the hymn: “In sole posuit tabernaculum suum”; in the antiphons: “Hodie descendit lux magna in terris. In sole posuit tabernaculum suum,” etc.

[336] MAXIMUS TAUR., _Hom._, 103; MIGNE, _Patr. Lat._, lvii. 491.

[337] _Peregr. Silv._, 82 (59 cod.), ed. Geyer, c. 25.

[338] _Peregr. Silv._, 84 (60), ed. Geyer, 77. In c. 49, No. 3, the chief festivals are Easter and Epiphany.

[339] In Ezech. 1, 3; MIGNE, _Patr. Lat._, xxv. 18, written about A.D. 411.

[340] COSMAS INDICOPLEUSTES, ed. Galland. Bibl., xi. 461; MIGNE, lxxxviii. 198.

[341] So USENER, who quotes a passage from a sermon of Basil of Seleucia. MIGNE, _Patr. Lat._, lxxxv. 469.

[342] COSMAS, _op. cit._ 462.

[343] _Evangeliarium Hierosol._, 482, 494. See USENER, 323, 327.

[344] COMBEFIS, _Hist. Hær. Monoth._, 314 A, 4.

[345] _Peregr. Silv._, 84 (60), ed. Geyer, 77.

[346] GREGOR TUR., _Microl._, 1, 88; MIGNE, _Patr. Lat._, lxxi. 783.

[347] COMBEFIS, _op. cit._ 302 E.

[348] _Opera_, ZENONIS VER., ed. MIGNE, _Patr. Lat._, xi. lib. 2, tract 7-9. Lib. i. tract 13 may be spurious.

[349] _Sermo 10 de sanctis_ according to the old enumeration, _sermo 220 inter suppos._ according to the new.

[350] _Peregr. Silv._, 84 (60).

[351] See Append. vii.

[352] MATISCON. 1, can. 9; TURON., 11, can. 27. _Cf._ GREGOR. TUR., _Hist. Franc._, 10, 31.

[353] _Synaxarium_ of MICHAEL of Atriba, under 15th November.

[354] GREGOR. M., _Hom. in Evang._, 1, 1, 6, 7, and 20. MIGNE, _Patr. Lat._, lxxvi. 1078 _et seqq._ CABROL (_Révue Bénéd._, 1905, 1, 1), thought he had discovered traces of Advent in the fifth or even in the fourth century. It is best to reserve judgment until clearer evidence is forthcoming.

[355] MURATORI, _Lit. Rom. Vet._, ii. 133-135 and 342-346.

[356] Printed by Gerbert, _Lit. Allem._, 410-416, which also contains the _Evangelarium_ of SPIRES, 8th Cent., 417-444, and _Kalendarium_ of FRONTEAU, 155 _et seq._

[357] AMALARIUS, _De Eccl. Off._, 3, 40; 4, 30. ABBO, _Apolog._ MIGNE, _Patr. Lat._, cxxxix. 472.

[358] MIGNE, _Patr. Lat._, lxxxv. 139. BINTERIM, _Denkw._, v. 167.

[359] Thus the Comes Pamelii in RANKE’S supplement and the old lectionaries of Cologne, Treves, and Münster. See SCHUE, _Die bibl. Lesungen_, etc., Treves, 1861, 129 _et seqq._

[360] Since 1893, the third Sunday after Epiphany has also a special character owing to the Feast of the Holy Family falling on it.

[361] See the critical edition of C. A. WILSON (Oxford, 1894), p. 9.

[362] AUGUSTIN., _Sermo 198_, c. 1. “Vos quasi solemniter hodie convenire conspicimus.”

[363] _Turon._, 2, can. 17, 22; _Antissiod._, can. 1.

[364] TOLET., 4 (633), can. 11; _Lex Visigoth._, ii. tit. i. 12, and xii. 3, 6; Mon. Germ. Leges Sect. 1, tom. i. 1, 59 and 434. MIGNE, _Patr. Lat._, lxxxi. 478.

[365] MIGNE, i. 212, col. 70-73 for the text. See HEUSER, _Kirchenlexikon_, iv., 2nd ed., 1395 _seqq._ The so-called Feast of Asses, about which so much has been written, was a harmless affair. It took its name from semi-theatrical performances inspired by passages of Scripture which happen to mention an ass.

[366] In this document it is called “Natale S. Mariæ.”

[367] WIEGAND, 27.

[368] _Tractat._, 1, 13.

[369] LEO I., _Sermo 2 de Epiph._ FULGENTIUS, _Sermo_. MIGNE, _Patr. Lat._, lxv. 732.

[370] AMMIANUS MARCELL., 21, 2.

[371] CLEMENS ALEX., _Strom._, i. 21, § 45; ed. Potter, 407; Sylburg, 340.

[372] In the edition of BONWETSCH and ACHELIS, Leipsig, 1897, No. 22, p. 255 _et seq._, ACHELIS and others regard it as spurious but without just reason. It is translated by PROBST, _Lehre und Gebet_, 247. Although not a sermon, it was evidently an address delivered to certain individuals. _Cf._ c. 6 and 9 (ἀγαπητέ and ἄνθρωπε).

[373] _Constit Apost._, 8, 33; _cf._ 5, 13.

[374] SELDENIUS, _De Synedriis_, iii. 15, 204, 220.

[375] See GREGOR. NAZ., _Orat._, 39, c. 2.

[376] _Synodus II. S. Patricii._, can. 20.

[377] St Matthew ii. 10 _seq._

[378] St Matthew ii. 1-12.

[379] _Poema_, 27; _Natal_, 9, v. 47 _et seqq._ MIGNE, _Patr. Lat._, lxi. 649.

[380] SEDATUS, _Hom. de Epiph._ MIGNE, lxxii. 773. MAXIMUS TAUR., _Hom. 7 in Epiph._ MIGNE, lvii. 271. “Fuerunt enim hodie ... quid potissimum præsenti hoc factum sit die, noverit ipse, qui fecit.”

[381] AUGUSTIN., _Sermo supposit._, 136, c. 1, and the hymn “Illuminans Altissimus,” in KAYSER, _Hymnen_, 2nd ed., 370. See also the article “Feste” by FUNK and KRIEG in KRAUS’S _Realenzyklopädie_.

[382] This also appears from the fact that some, as PHILASTRIUS (_De Hær._, c. 140) informs us, omitted Epiphany and kept Christmas alone.

[383] _Comm. in Ezech._, i. 1.

[384] CHRYSOST., _Hom. ad Pop. Ant. de Bapt. Chr._, c. 2. _Migne_, _Patr. Gr._, xlix. 363 _et seq._ It appears from this sermon that the Antiochene Christians were in the habit of taking some of the baptismal water home with them, and keeping it for a year without its becoming corrupt.

[385] AUGUSTIN., _Sermo 202_, c. 2.

[386] _Cæsaraug._, A.D. 380, can. 3. AMMIANUS MARC., _op. cit._ Passio S. Philippi Heracleensis in Ruinart, _Acta_, 440, c. 2.

[387] EPIPHANIUS (_Hær._, 51, c. 16 and 24), Ephrem, Cassian, etc. See above, pp. 128 _seqq._

[388] Testam. D. N. Jesu Chr., ed. Rahmani (Mainz, 1899), i. 28; iv. 67, 101. The discussion of the date of this document cannot be entered into here from want of space.

[389] Cod. Theodos., 2, 8, 20, 25; 5, 2; Cod. Justin., 3, 12, 6.

[390] See Appendix No. viii.

[391] _Peregr. Silviæ_, 60, ed. Geyer, c. 26: “Quadragesimæ de Epiphania valde cum summo honore _hic_ celebrantur, etc.”

[392] THEOPHANES, _Chronogr._, ed. Bonn, 345 ad ann. 534.

[393] NICEPHORUS, _Hist. Eccl._, 17, 28: καὶ τὴν τοῦ σωτῆρος ὑπαπάντην ἄρτι πρώτως ἁπανταχοῦ τῆς γῆς ἑορτάζεσθαι τάττει. See MURALT, _Chronogr. Byz._, St Petersburg, 1855, i. 134.

[394] _Sacr. Gelasianum_, 2, 8, among the Natalitia Sanctorum. MIGNE, _Patr. Lat._, lxxiv. 1158. There is no mention of a procession in the Gregorian sacramentary either.

[395] MORCELLI, i. 86, 288.

[396] The statement was made by BARONIUS (ad ann. 534), repeated by PAGI, and, in recent times, by WISSOWA (_Röm. Staatsverwaltung_, iii. 446) and by USENER (332), but rejected by GRISAR (_Gesch. Roms._, i. 455).

[397] MIGNE, _Patr. Lat._, lxxviii.

[398] See Appendix No. ix.

[399] CABROL (_Etude sur la Peregr. Silv._, 167 _et seqq._) gives a survey of the lections then in use.

[400] Printed by BIANCHINI, _Opera Anast._, i. MIGNE, _Patr. Lat._, cxxvii. 994. DUCHESNE, _Lib. Pont._, I. cxlvi.

[401] BINTERIM’S statement (_Denkw._, v. 2, 133-152) is out of date. The article “Fastenzeiten” by HEUSER in the _Kirchenlexikon_, iv., 2nd ed., must be supplemented by the investigations of Dom G. MORIN in the _Révue Bénédictine_, 1897, 336-347—“L’Origine des Quatre-Temps.”

[402] LEO M., _Sermo_, 19 (18), c. 2.: “Per totius anni circulum distributa sunt (jejunia), ut lex abstinentiæ omnibus sit adscripta temporibus. Siquidem jejunium vernum in quadragesima, æstivum in pentecoste, autumnale in mense septimo, hiemale in hoc qui est decimus celebretur.”

[403] LEO M., _Sermo_, 16 (15), c. 1, 2; _Sermo_, 12 (11), c. 3.

[404] MORIN (_op. cit._ 345) quotes passages from the Leonine and Gelasian sacramentaries. See MIGNE, lv. 153 _et seqq._

[405] Concerning the “feriæ conceptivæ” and “sementivæ” of the Romans, see MARQUARDT-MOMMSEN, _Staatsverwaltung_, iii. 198 _seqq._

[406] _Liber Pont._, _Callistus_: “Hic constituit jejunium die sabbati ter in anno fieri, frumenti, vini et olei secundum prophetiam.” Ed. DUCHESNE, i. 141.

[407] LEO I., _Sermo_, 19, c. 2; _Sacram. Leon._, 101, No. xxvii. MIGNE, _Patr. Lat._, liv. 186; lv. 105.

[408] _Epist. ad Episc. Luc._, c. 11. MIGNE, lix. 47.

[409] LEO I., _Epist. ad Dioscorum Al._, c. i. MIGNE, _Patr. Lat._, liv. 626.

[410] MIGNE, cli. 978; c. 24-27.

[411] MORIN, _Révue Bénédictine_, 1897, 338 _seqq._

[412] _Sermo 2 de Jejun. X. mensis_: “Decimi mensis celebrandum esse jejunium, quo pro consummata perceptione omnium frugum dignissime largitori earum Deo continentiæ libamen offertur.”

[413] In MURATORI, _Lit. Rom. Vet._, i. 511, 603; ii. 33, 94, 123, 136.

[414] H. MENARD, _Notæ et Observ. in Sacr. Greg._, in MIGNE, _Patr. Lat._, lxxviii. 393.

[415] _Sacr. Gelas._ MIGNE, lxxiv. 1069, 1133, 1178 _seqq._

[416] _Sacr. Gregor._ MIGNE, lxxviii. 59-61, 113-115, 140-142.

[417] MIGNE, _Patr. Lat._, xcvii. 124: “Ut jejunium quattuor temporum et ipsi sacerdotes observent et plebi denuntient observandum.” This shows that until then it had not been customary in the Frankish empire.

[418] See BINTERIM, _Gesch. d. d. Prov.- u. Diöz.-Konzilien_, ii. 273 _seqq._; iii. 517 _seqq._

[419] The disagreement arose from the fact that the ancient missals (Sacramentorum libri), only mentioned the month without specifying the week when the Ember fasts were to be observed. See BERNO of Reichenau (MIGNE, _Patr. Lat._, cxlii. 1097), whose small treatise, composed between 1020 and 1031, deals with the question.

[420] _Micrologus_, c. 24.

[421] SERVIUS, Comm. on Virgil., _Bucol. Eccl._, 3, 77.

[422] See examples in USENER, 305 A. 22, 306-345.

[423] OBID., _Fasti_, 4, 905 _seqq._, and _Fasti Prænest._, _Corp. Inser. Lat._ i. 392. For the “Robigaliæ” see MARQUARDT-MOMMSEN, _Staatsverwaltung_, iii. 574.

[424] VIGILII, _Epist. ad Simpl._ i.; MIGNE, _Patr. Lat._, xiii. 550.

[425] AVITUS, _Hom. de Rogat._ MIGNE, _Patr. Lat._, lix. 289. GREGOR. TUR., _Hist. Franc_, 2, 34.

[426] This fact is mentioned by both the biographers of Gregory, JOAN. DIAC. i. 41-43, and PAUL. DIAC. c. 10, as well as by AMALARIUS 4, 24, and BELETH c. 122, etc., but all draw their information from GREGOR. TUR., _Hist. France_, 10, 1. See BAILLET ix, 2, 87-103, who also makes use of the designations “Litaniæ Gallicanæ” and “Litaniæ Romanæ.”

[427] These words come from a letter without an address in the appendix to the Register of Gregory the Great. MIGNE, lxxvii. 1329.

[428] _Lib. Pont._ ed., BIANCHINI, ii. 386.

[429] In Spain the litanies were on 10th Sept., 7th Nov., and 15th Dec., according to the lectionary of Silos.