Chapter XXIII: Appendix: I (3)

[430] The Martyrium was erected on Golgotha, close to the site of the present Church of the Holy Sepulchre. The Anastasis, built by Constantine, was the larger of the two, and served as the usual place of assembly for the faithful in the fourth century. (_Peregr. Silviæ_, ed. Geyer, c. 27, 30, 39, 43).

[431] J. P. KIRCH, _Die Christl. Kultusgeände in Altertum_, 34-40.

[432] 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 heathen, that is to say by erecting huts of branches and by feasting. (Epist. ii. 76, of the year 601).

[433] For the East, see JOHANNES EUB., _Orat. in Concep. B.M.V._, c. 23. MIGNE, _Patr. Gr._, xcvi. 1499. For the West, see the Sermons of St Augustine on the “Dedicatio,” _Sermo 336-338_.

[434] Our informants are EUSEB., _Vita Constant_, 4, 6; SOZOMEN, _Hist. Eccl._, 2, 26; 3, 5; SOCRATES, _Hist. Eccl._, 2, 6.

[435] EUSEB., _Hist. Eccl._, 10, 3; AMBROSE, _Ad Marcellinam Epist._, 22, 1 (MIGNE, _Patr. Lat._, xvi. 1019). PAULINUS of Nola, _Nat. S. Fel._, 9; _Poema_, 27, 402 _seqq._ (MIGNE, lxi. 657); _Peregr. Silviæ_, as above.

[436] _Missale Francorum_ in MIGNE, _Patr. Lat._, lxxii. 328.

[437] DIONYS, _De Hier. Eccl._, 4, 12. See RAHMANI, _Testam. D.N.I. Chr._, 156.

[438] DURANDUS (_Rationale Div. Off._ 1, 23; 7, 262) expressly follows the model of the Old Testament.

[439] MURATORI, _Lit. Rom. Vet._ i. 308, 609, 613.

[440] _Op. cit._ ii. 467-489 and 186.

[441] GREGOR., ix. c. 5, x. _de feriis_ 2, 9. See Burchard of Worms, _Decr._ 2, 77; Ivo of Chartres, _Decr._, in MIGNE, _Patr. Lat._, clxi. 203.

[442] _Liber Ordin._ of Essen, 62 _et seqq._

[443] BINTERIM (_Denkw._, v. 1, 303 _et seqq._; _Conc._, v. 91) places this synod in 1308. HARTZHEIM, _Conc. Germ._, iv. 106; vi. 498.

[444] Amongst others, Naogeorgius (Kirchmair aus Straubing) poured contempt on the observance of these feasts and the abuses to which they gave rise. HOSPINIANUS, 175.

[445] DUMONT, _Sammlung Kirchl. Erlasse für d. Erzd. Köhn_, 2nd ed., 165, 167.

[446] Remigius, a monk of St Germain, a diligent exegete who lived at the end of the ninth century, attempted to give an allegorical interpretation to the rites observed at the consecration of a church. 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 him. He commences his explanation of this rite by the words: “Quæ res puerilis ludus videretur, nisi ab apostolius viris instituta crederetur.” He interprets it as meaning that the Church instructs the unlearned in the elements of faith. His tractate in seven chapters is in MIGNE, _Patr. Lat._, cxxxi. 846-866. G. Mercati, however (_Studi et Testi_, Roma, 1902, 9) attributes it to Ivo of Chartres.

[447] Literature: Lebrun, _De Martyrum Natalitiis Diss._ MIGNE, _Patr. Lat._, lxi. 519, _seq._ Sollerius, Præf. to the _Mart. Usuardi_. MIGNE, cxxiii. 459, _seqq._ Ruinart, Præf. to the _Acta mart. sincera et genuina_. Le Blant, _Les Actes des Martyrs_, in _Mémoires de l’Institut_, 1888, 57-336.

[448] _Passio S. Pionii et Soc._, c. 2 in Ruinart, 188.

[449] DIGG., 48, tit. 24, No. 3: “Corpora animadversorum quibuslibet petentibus ad sepulturam danda sunt.”

[450] _Lib. Pont._, ed. Duchesne, i. 52, 128.

[451] _Op. cit._ 65, 148, EUSEB., _Hist. Eccl._, 6, 45, § 11, also refers to the seven deacons and seven subdeacons of Rome in the third century.

[452] _Lib. Pont._, I. xcv. 147.

[453] _Epist._, 12, 2.

[454] _Bullettino d. Comm. Arch. Communale di Roma_, 1894, 240 _seqq._

[455] RUINART, _Acta Sincera_, 630, with his Admonitio.

[456] GREGOR. NYSS., _Vita Greg. Thaum_. MIGNE, _Patr. Gr._, xlvi. 954.

[457] SOZOM., _Hist. Eccl._, 5, 3.

[458] MAXIMUS TAUR., _Hom._ 81. MIGNE, _Patr. Lat._, lvii. 427.

[459] _Lib. Pont._, _Symmachus_, c. 9.

[460] [See _The Legends of the Saints_, Delehaye, translated by Mrs V. M. Crawford (London, 1907), especially chap. iv. Trans.]

[461] BÄUMER, _Gesch. des Breviers_, 456; see also 429, 447.

[462] _Regula ad Monachos_, ed. MIGNE, _Patr. Lat._, lxviii. 396. See also N. PAULUS, _Martyrologium und Brevier als historische Quellen_; Katholik, 1900, i. 355 _seqq._

[463] _De Gloria Martyrum_, c. 48.

[464] _Cf._ _Hist. Eccl._, 8, 13.

[465] MURATORI, in a valuable work, _De Martyrum Natalibus_, shows in opposition to Pagi that “natales martyrum” indicates the actual day of their death. The work is printed in MIGNE, _Patr. Lat._, lxi. 819-26; _Dissert._ 19.

[466] _De Anima_, 51.

[467] AUGUSTIN., _Epist._ 288. GREGOR. TUR., _De Gloria Conf._, 104.

[468] See the fourth canon of the Council of Valentia in A.D. 524.

[469] Edited by Baluzius, _Capitul. Reg. Franc._, Appendix. Also in MIGNE, _Patr. Lat._, xcix. 633. Other formulæ of the Carolingian period are given in MIGNE, cxxxviii. 885-902.

[470] This branch of hagiography has been carefully dealt with by Baillet. The entire first volume of his great work, _Les Vies des Saints_, is devoted to Old Testament Saints, more than a hundred in number, and to the history of their cultus.

[471] E. A. Kneller, in order to explain the choice of the 24th for the 25th June, draws attention to the way in which the ancient Roman Calendars were written, _i.e._ viii. Kal. Jan. = 25th December; viii. Kal. Jul. = 24th July (_Innsbr. Zeitschr. für kath. Theol._, 1901, 527).

[472] _Agath. Can._ 31, 63.

[473] IVO CARN., _Decretum_, 4, 14. MIGNE, _Patr. Lat._, clxi. 266.

[474] According to St Augustine (_sermo 292_, c. i.) it was “traditione majorum receptum.”

[475] MORCELLI, _Menol. Const._, ii. 13 _seq._ No less than fifteen churches and chapels were dedicated to St John the Baptist in Constantinople.

[476] JOSEPHUS, _Antt._, 18, 5, 2.

[477] TILLEMONT, _Mém._, i. 44; vii. 163.

[478] SELDENIUS, _De Synedriis_, iii. 220-47.

[479] Dionysius Exiguus translated this account into Latin (MIGNE, _Patr. Lat._, lxvii. 418). See also TILLEMONT, _Mém._, i. 44; vii. 163. MORCELLI, _Menol. Const._, i. 167; ii. 65, 222. BAILLET, iv. 825 _seqq._; vi. 291 _seqq._ DU CANGE, _Traité du Chef de S. J. B._ (Paris, 1665), wrote against the trustworthiness of Marcellus. The chronology of the Paschal Chronicle was corrected by Du Cange and Pagi. See RAUSCHEN, _Jahrbücher d. Theol._, 356 A.

[480] NILLES, i., 2nd ed., 111.

[481] MIGNE, _Patr. Lat._, lxxviii. 120, 394.

[482] Pseudo-Alcuin, _De off. Eccl._, c. 30.

[483] _Ordo Rom. XI._, c. 66. MIGNE, _Patr. Lat._, lxxviii. 1050. There is not sufficient evidence to support Binterim’s view (_Denkw._, v. 379) that the procession to the Baptistry proves that solemn baptism was administered at Rome on the 24th June.

[484] _Sermo 287-93._ In _Sermo 292_, c. 1, appears the passage quoted on page.... “Hoc majorum traditione suscepimus, etc.”

[485] A town of Gamala was situated on the eastern shore of the Lake Genesareth, on a mountain. Josephus, _Bello Jud._, 4, 1, 1-7; _Antt._, 18, 1, 1, etc. Nothing is known of the village of Gamala near Jerusalem.

[486] For the fullest account of the particulars, see HYDATIUS, _Chron._ (RONCALLI, ii. 99), “Honorio X. et Theodosio VI. Conss.” With this date agrees MARCELLINUS (_op. cit._, ii. 279), but not the _Chron. Breve._ (_op. cit._, ii. 259) or THEOPHANES, _Chrongr._, ed. Bonn, i. 133.

[487] GENNADIUS, _De Script. Eccl._, 46, 47. The writings relating to the “Inventio S. Stephani” are in Latin. The translation is printed in MIGNE, xli., _Opera S. Augustini VII._, 805-54.

[488] AUGUSTIN., _Sermo_, 316, 320-24; _Civ. Dei_, 22, c. 8.

[489] THEOPHANES, _Chrongr._, ad ann. 420.

[490] MURALT, _Chron. Byz._, i. 48.

[491] As, for example, to Antoninus. See GEYER, _Itinera Hierosol._, 176.

[492] CODINUS, ii.

[493] The Syrian list of Abul Barakat gives for the date of St Stephen’s death the 12th Sept. A.D. 37, and for the date of the first discovery of his relics the 27th Dec. A.D. 40. Chr. IV. Caji. BAUMSTARK, _Oriens Christ._, i. 266.

[494] GRISAR, _Gesch. Roms und der Päpste_, i. 194 _seqq._

[495] See the Calendars in SELDENIUS, _op. cit._; also the Synaxaria in MAI, _Bibl. Vet. Patr._, iv.

[496] USENER, _Der hl. Theodosius_, Leipsig, 1890, 38, 144.

[497] JULIAN of Toledo in the _Vita S. Ildephonsi Tol._, c. 6. MIGNE, _Patr. Lat._, xcvi. 46.

[498] It is printed in MIGNE, _Patr. Lat._, cxxi. 798, from _Pamelius Liturgica Lat._, Col. Agr. 1571, tit. ii. 70. [See also an article in the _Dublin Review_, vol. cxv., on “The Earliest Roman Mass-book,” by Mr Edmund Bishop.—TR.]

[499] _Liber Pont._, SERGIUS, No. 86.

[500] In the calendar of Sonnatius of Reims (quoted on p. 21), dating from ten or twenty years after Gregory the Great, these three feasts are already mentioned.

[501] There are, however, among the sermons of Peter Chrysologus, three (140, 142, and 143) entitled “de annuntiatione,” but of these No. 140 contains no allusion to a festival of our Blessed Lady, and the two others belong to Christmas.

[502] ST THOMASSIN, 409. See MIGNE, _Patr. Lat._, cxxxv. 406. Fulbert, however, speaks of the feast as of recent institution. _Sermo_, 4. MIGNE, cxli. 320 _seqq._

[503] MIGNE, _Patr. Gr._, xcvii. 806 _seqq._

[504] So in the passage from the _Liber Pontificalis_ quoted above and in the _Kalend. Fronteau_. Bede calls it the “Annuntiatio Dominica.” The Greek name for the feast is Εὐαγγελισμός τῆς ἁγίας θεοτόκου.

[505] _Chron. Pasch. Olymp._, 351, ed. Bonn, i. 713.

[506] PETRUS CHRYS., _Sermo_, 140, 142, ed. MIGNE, _Patr. Lat._, lii. Among the spurious sermons of Leo the Great is one which is believed to be a translation of a discourse of Proclus, _Sermo 15_. See the note of Ballerini in MIGNE, _Patr Lat._, liv. 508. PROCLUS, _Orat. I._ MIGNE, _Patr. Gr._, lxv. 679.

[507] RADULFUS GLABER, _Hist._, 3, 3.

[508] MIGNE, _Patr. Lat._, lxxxv. 170, 734.

[509] HOLWECK, 292. When the 25th March falls on one of the three last days in Holy Week or Easter Week, it must be translated. BINTERIM (_Denkw._, v. 356) gives several historical references concerning this.

[510] PROCLUS, _Oratio III._, c. 2. When we find in collections of sermons (_e.g._ COMBEFIS, _Bibl. Conc._), some by the Fathers, such as Origen, St Ambrose, St Athanasius, etc., ascribed to the feasts of our Lady, we must not jump to the conclusion that these feasts were observed at the period when the authors of these sermons lived. These reputed sermons are only homilies on texts which suit the feast in question, and on this account have been inserted into the collection.

[511] EPIPH., _Hær._, 79, c. 11: “I say not she did not die, yet I am not certain that she did die.”

[512] VETTER, _Tüb. Theol. Quartalschr._, 1887, 133 _seqq._ The letter is also given in the treatise by NIRSCHL, _Das Grab der heiligen Jungfrau Maria_, Mainz, 1896, 80 _seqq._

[513] _Transitus Mariæ_ in TISCHENDORF, _Apocal. Apocr._, Lips., 1866, 114.

[514] We have three sermons of John on the Assumption (MIGNE, _Patr. Gr._, xcvi.), one of Modestus, patriarch of Jerusalem (MIGNE, _Patr. Gr._, lxxxvi. pars 2), three of Andrew of Crete, who, before becoming bishop, was a monk in Palestine (MIGNE, _Patr. Gr._, xcvii., oratio 12-14), and three of Germanus (MIGNE, _Patr. Gr._, xcviii. 339-72).

[515] _De Gloria Mart._, i. 4.

[516] NICEPHORUS, _Hist. Eccl._, 17, 28.

[517] MIGNE, _Patr. Lat._, lxxii. 225. See also MABILLON’S note in the same col., 475.

[518] In the _Martyr. Luccense_ of FIORENTINI, on the 22nd January: “Depositio B. Mariæ Matris D. N. J. C.”

[519] MIGNE, _Patr. Lat._, lxxx. 446. In HARDUIN (iii. 2946) it is so named.

[520] H. JÜRGENS, _Die kirchl. Uberlieferung von der leibl. Aufnahme Mariens in den Himmel_: Innsbr. _Zeitschr. für kath. Theol._, 1880, 595-650.

[521] WÜSTENFELD, _Synaxarium_ of Bishop Michael of Atriba and Malidsch, 251. MAI, _Script. Vet. Nova Collectio_, iv. 1. 5. SELDENIUS, _De Synedriis_, iii. c. 15, 320 _seqq._

[522] A form for the blessing of the fruits of the field appears in the Ritual of Augsburg, 1487. See RAICH, _Katkolik_, 1901, ii. 144. FRANZ, _Das Ritual von St Florian aus dem 12. Jahrhundert_; Freiburg, 1904.

[523] BAILLET (viii. 434-441) and BENEDICT XIV. (_De festis_, c. 184-210) collected materials for this purpose.

[524] The Emperor Leo VI., the Philosopher (896-903), spread the observance of the feast. Passaglia relied (iii. 1750) on a speech of his preserved in the Sforza library in Rome. It does not appear among the speeches of this Emperor printed in MIGNE, _Patr. Gr._, cvii.

[525] Εἰ καὶ μὴ παρὰ τοῖς πᾶσι γνωρίζεται, c. 23. MIGNE, _Patr. Gr._, xcvi. 1499. Observe the article with πᾶσιν. Οἱ παντες means all collectively, _i.e._ the whole community or church.

[526] For the so-called Typicum S. Sabæ, see Appendix xi.

[527] It is the first among his sermons. MIGNE, _Patr. Gr._, c. 1353.

[528] The change from the 9th Dec., the date of the festival among the Greeks, to the 8th, is probably to be explained by the fact that in the Roman Calendar vi., Idus Dec. corresponds to the vi. Idus Sept., the date of our Lady’s Nativity, while the 9th Dec. is written v. Idus Dec.

[529] [The feast was, however, observed in England before the Norman Conquest. The evidence for this is given by Mr Edmund Bishop in his tract, _On the Origins of the Feast of the Conception of the Bl. V. M._, London, Burns & Oates, 1904. From this the following is taken: (1) Calendar contained in Cotton MS. Titus D., xxvii., has the entry in the original hand at 8th Dec: “Conceptio sancte Dei genitricis Mariæ.” This MS. was written in the New Minster, Winchester, under Abbot Aelfwin (1034-57). (2) Calendar of the Old Minster, Winchester (Cotton MS., Vitellius E., xviii.), has the same entry. The MS. is attributed by Hicks to or about 1030. (3) Add. MS., 28, 188, a pontifical and benedictional of the eleventh century probably written for Bp. Leofric (1046-72), and “distinctly pre-Norman.” In this, fol. 161, is a “Benedictio in Conceptione Sancte Mariæ.” (4) Harl. MS. 2892, also a pontifical and benedictional written for Canterbury in the first half of the eleventh century (to judge from the handwriting); a similar benediction occurs, ff. 189-90. (5) To these, in a letter to the translator, Mr Bishop adds: I. In the Leofric Missal, among the Masses added to the book by Bp. Leofric, is a Mass for the feast of the Conception (p. 268); II. In a Worcester Calendar of about 1064, and written therefore under St Wulstan and before the conquest, the feast of the Conception is entered at 8th Dec. Trans.]

[530] See Appendix x.

[531] Two accounts of Elsinus are found among the spurious writings of St Anselm (MIGNE, _Patr. Lat._, clix. 319-326). Three others have recently been published by Thurston & Slater, _Eadmeri Mon. Cant. Tractatus de Conceptione S. Mariæ_, 88-98. Another by Lechler, _Mittelalterl. Kirchenfeste_, 92 _et seq._

[532] _E.g._ in the Roman Breviary of 1473 (Univ. Bibl., Freiburg i. Br.), in the Breviary of Sitten of 1493, National Mus., Zurich, and in that of Constance of 1509.

[533] Gerberon in the introduction to Anselm’s works. MIGNE, _Patr. Lat._, clviii. 43 _et seq._

[534] Osbert’s letters were first published along with those of Herbert de Losinga by Robt. Anstruther (Brussels, 1846), unfortunately very imperfectly. Lately they are given by Thurston and Slater, _op. cit._, 53 _et seq._

[535] _Osbert de Clara_ in Thurston and Slater, App. B. 60 _et seq._

[536] [Mr Bishop, _op. cit._, 30, 31, says the Normans probably treated the celebration of this feast by the English with contempt, as “a product of insular simplicity and ignorance.” Its public celebration was discontinued most probably at Winchester and Canterbury, but “it did not die out of the hearts of individuals.”—Trans.]

[537] Osbert, Epist. i. _op. cit._ 55. “Et in hoc regno et in transmarinis partibus a nonnullis episcopis et abbatibus in ecclesiis Dei instituta est illius diei recordatio.” That the feast was introduced “in hoc regno,” _i.e._ England, by abbots but not by bishops, is clear from Osbert’s second letter, and from other evidence; and, therefore, his remark is true only of Normandy. Of the one English bishop whom he names as in favour of the feast, he can only say he was “de his sufficienter instructus” (_op. cit._ 58). Osbert has no knowledge of his having introduced the feast. By “transmarinæ partes,” British chroniclers of that period always mean Normandy and Brittany.

[538] Matthæus Paris. ad ann., 1228, _Chron. maj._ 3, 161.

[539] Wilhelm. Malmsbur., _Gesta Reg. Angl._ 4, 338. MIGNE, _Patr. Lat._, clxxix., 1290. Eadmer., _Hist. Nov._, _Præf._ et passim. MIGNE, clix. 347.

[540] This appears from a decree of Bishop Walter of Rouen in 1207, printed in the collection of Bigot in MIGNE, _Patr. Lat._, ccvii. 1179. Walter had withheld certain endowments which his predecessor Rotricus appointed for the metropolitan chapter on certain festivals. These he now restored. Vacandard (_Les origines de la Fête d. C. Imm._: Révue des Questions Hist., 1897, 166) was unacquainted with this decree, else he would have arrived at a different conclusion. Moreover he himself brings forward proof that the feast was celebrated during the twelfth century in Jumièges and St Owen, but not until the thirteenth century at Fécamp.

[541] _Syn. Rotom._ of 1189, can. 1. MIGNE, _Patr. Lat._, ccvii. 1180.

[542] HENRICUS A GANDAVO, _Quæst. quodlib._, 15 qu. 13 fol., 584 B.: “Normanni, in quorum territorio dicitur hujusmodi revelatio facta fuisse, præ ceteris populis illam conceptionem praccipue celebrant.” Again, fol. 385 A., it is twice called “festum quod a Normannis celebratur.” It would appear from this that the Normans before 1260 were still the only people who kept the feast.

[543] This legend must have enjoyed a wide circulation, since the Greek Breviary finds it necessary to attack it. See the edition of Constantinople, 1843, 77.

[544] PASSAGLIA (_De Imm. Conc._, iii. 1755 _seqq._) is not at all shaken in his opinion by the fact that Mabillion, as he himself admits, has shown the falsified life was not written by ILDEFONSUS, _Acta Ord. S. Bened._, ii. 521. The title “conceptio S.V.M. Genitricis Domini” refers to Christmas. It is an altogether absurd idea that the Jews in the seventh century joined in the celebration of the 8th December. Unfortunately SCHWANE (_Dogmengesch._, iii. 414) has copied Passaglia’s mistake.

[545] LESLÆUS, _Miss. Mixtum_. MIGNE, _Patr. Lat._, lxxxv. 933 A.

[546] PASSAGLIA (_op. cit._, iii. 1760) relies on a deed of gift of 1047, in which occurs the expression “Conceptio Immac.,” at that period unknown—a clear proof of falsification. The document comes from Antonio Dragoni, an industrious fabricator. See SICKEL, _Acta Regum, etc._, i. 23.

[547] SICARDUS, _Mitrale_, c. 43. MIGNE, _Patr. Lat._, ccxviii.

[548] PETRUS CELL., _ad Nicolaum Mon. Epist._, 2, 171. MIGNE, _Patr. Lat._, ccii. 614.

[549] See BELETH, _Rationale Div. Off._, c. 146. SICARDUS, _Mitrale_, c. 43. DURANDUS, _Mim. Rationale_, also does not know of the feast.

[550] BERNARD., _Epist._, 171. Vacandard would like to place this letter before 1128, but this is out of the question.

[551] BERNARD., _Epist._, 184.

[552] MANSI, _Conc._, xxiii. 764. CHEVALIER, _Bibl. Lit._, 7.

[553] WADDING, _Annales Minorum_.

[554] THOMAS, _S. Theol._, 3 q. 27, art. 2.

[555] SCHWANE, _Dogmengesch._, iii. 418.

[556] BINTERIM, _Konzil._, vi. 536, A. I.

[557] SCHATEN, _Annal. Pad._, ad ann. 1343.

[558] PASSAGLIA, _De Imm. Conc._, iii. 1767. BINTERIM, _Denkw._, v. 1, 302 _seq._

[559] BINTERIM and MOOREN, _Die Erzdiözese Köln I._, Düsseldorf, 1892, 538. WÜRDTWEIN, _Diplomat Magunt._, i., Mainz, 1788, 131, No. 69. _Urkunde des Klosters Jechaburg in Thüringen_, see FALK, _Katholik_, 1903, 1.

[560] The 2nd Canon of this synod of Canterbury runs:—“Venerabilis Anselmi, prædecessoris nostri, qui post alia quædam B.M.V. antiquiora sollemnia Conceptionis festum superaddere dignum duxit, vestigiis inhærentes, statuimus, etc.” On the one hand the synod does not say that Anselm had actually introduced the feast, and, on the other, the words are too plain to allow of us thinking, with some recent writers, that the synod confused the uncle and the nephew. One cannot charge it with ignorance of this kind. See HARDOUIN, _Conc._, vii. 1538; LABBE-COSSART, _Conc._, ix. 2478.

[561] HARDOUIN, _Conc._, viii. 1266. SCHWANE, _Dogmengesch._, iii. 427.

[562] NAT. ALEXANDER., _Hist. Eccl._, 8, 546, ed. Paris, 1627. LABBE-COSSART, _Conc._, viii. 1403.

[563] The feast was kept with special devotion by the Carmelite nuns in their church in Rome. Under Innocent VIII. the order of the Conceptio B.M.V. for women was also instituted in Rome. PASSAGLIA, _De Imm. Conc._, iii. 1776.

[564] PASSAGLIA, _op. cit._, 1777, and, after him, TAPPEHORN, _Predigtentwürfe_, ii. 9, give the date incorrectly as 1476.

[565] FERRARIS, _Prompta Bibl._, 3, 379.

[566] PASSAGLIA, _op. cit._, iii. 1788; Constitution of 10th November 1644: “In his quæ per.”

[567] From 1477-1854 is scarcely four hundred years.

[568] BENEDICT XIV., _De Festis._, 2, 152.

[569] EUSEBIUS, _De Nom. Hebr._ MIGNE, _Patr. Gr._, xxiii. 789.

[570] See the excellent article by J. B. Kraus in the first ed. of the _Kirchenlexikons_, with the additions of SCHROD in the 2nd ed. For special treatises, see BENEDICT XIV., _Commentarius de Festis B.M.V._, and for a more modern work, HOLWECK, _Fasti Mariani_, Freiburg, 1892.

[571] _Protoevangelium_, 7. _Evang. de Nativitate Mariæ_, 6. See TAPPEHORN, _Ausserbibl. Nachrichten oder die Apokryphen_, 25.

[572] MORCELLI, i. 287. The title runs, τὰ εἰς τὸν ναὸν εἰσοδὶα τῆς Θεομητέρος. J. B. KRAUS (_Kirchenlex._, vi., 1st ed., 884) states it was observed in Constantinople in 730, on the authority of Simeon Metaphrastes, without giving the passages. ALT (p. 52) and others have copied from him, also without citing the passages. The statement is very improbable, for in 725 the Iconoclastic controversy had broken out, rendering its introduction unlikely. It might be considered probable if the homily of TARASIUS, _De Præsentatione B.M.V._, were genuine. MORCELLI (ii. 250) considers it spurious. The feast is also not included in the Menologium of Constantinople.

[573] “Depositio,” κατάθεσις, etc., is the actual name of the feast in the Calendars, and in the older menologies it is called “ἡ σορὸς τῶν βλαχένων Σορός.” Arca or loculus is the wooden coffin in which Mary is said to have been originally placed in Jerusalem, and which was brought to Constantinople under Marcian. MORCELLI, ii. 151. MURALT, _Chronogr. Byz._, i. 83.

[574] BINTERIM, _Denkw._, v. 407.

[575] _Constit. synodica Odonis Episc. Par._ MANSI, _Conc._, xxii. 681, No. 10.

[576] MANSI, _op. cit._, 1108, i. 4. BINTERIM, _Konzilien_, iv. 480; _Denkw._, vii. 1, 98-129. TH. ESSER, _Gesch. des Engl. Grusses_; Histor. Jahrbuch, 1884, 92. [For the use of the Angelic Salutation in England, see FR. BRIDGETT, C. SS. R., “_Our Lady’s Dowry_,” chap. iv. Trans.]

[577] [For questions connected with the history of the rosary, see a series of articles in vols. 96 and 97 of _The Month_, by FR. HERBERT THURSTON, S.J.; also, _Unserer Lieben Frauen Rosenkrantz_, by FR. TH. ESSER, O.P., Paderborn, 1889. Trans.]

[578] HOLZAPFEL, _S. Dominicus und der Rosenkranz_, Munich, 1903.

[579] The originators of this form of prayer were Dominic of Prussia and Adolf of Essen, two monks of the Charterhouse in Treves in the fifteenth century. TH. ESSER, _Beitrag zur Gesch. des Rosenkranzes, Katholik_, 1897, ii. 409 _seqq._, and 1904, ii. 98 _seqq._

[580] There is historical proof for the existence of confraternities of the Holy Rosary in the second half of the fifteenth century. That founded in Cologne in 1474 by Prior Jacob Sprenger, O.P., was celebrated. TH. ESSER, _U.L. Fr. Rosenkranz_, Paderborn, 1889, 289. It was confirmed by Sixtus IV. in 1478. _Kirchenlexikon_, x., 2nd ed. 1281.

[581] _Kirchenlexikon_, viii. 2nd ed. 818; Brev. Rom. Dom i., Oct. lectio 7-9. On the 5th August takes place the local feast of Our Lady of the Snows, “Maria ad Nives,” in the basilica of Sta. Maria Maggiore in Rome. As the office has been incorporated in the Breviary, a short account of it may be justified in this place. Pope Liberius erected a basilica on the Esquiline, on the site of Livia’s market, which was called after him “Liberiana.” In the next century, Sixtus III. restored the church and changed its title, dedicating it to the Mother of God (_Lib. Pont._, Liberius, No. 52, Xystus III., No. 63). From henceforth it was known as “Basilica S. Mariæ,” at the present day, Sta. Maria Maggiore. The miracle of the snow is not mentioned in any of the original documents, but only in mediæval writings. The 5th August may have been the day of the dedication of the basilica. See GRISAR, _Gesch. Roms._, i. 153 A. 1. The legend of the translation of the Holy House of Loreto (10th Dec.) will not stand historical investigation. According to trustworthy accounts, pilgrims to Nazareth already in the eighth century found the holy house there no longer, but only a church on the site where it had stood. ADAMNAN, _De Locis Sanctis_, 2, 26; MIGNE, _Patr. Lat._, lxxxviii. 304. ANTONINUS PLAC., _Itinerarium_, c. 5, in GEYSER, _Itinerarium Hieros._, 161, 197; NICEPHORUS CALL., (_Hist. Eccl._, 8, 30), names Helena as the foundress of the church built on the spot where the house of the Anunnciation had stood. See L. DE FEIS, _La Santa Casa di Loreto ed il Santuario di Nazareth_, Florence, 1904.

[For Our Lady’s feasts as observed in England, see Fr. Bridgett, _op. cit._, chap. vi. For what may be urged in favour of the Holy House of Loreto, see an article by the Rev. G. E. Phillips, S.J., in the _Ushaw Magazine_, March 1908. Trans.]

[582] PFÜLF, _Die Verehrung des hl. Joseph in der Geschichte_, in Stimmen aus Maria-Laach, xxxviii (1890), 117, _et seqq._ _Révue Bénédictine_, xiv. 1897, 106 _seqq._, 145 _seqq._, 203 _seqq._ _Le Développement Hist. du Culte de St Joseph._

[583] _De Syn._, iii. c. 15, 220 _et seqq._

[584] _Script. Vet. Nova Coll._, iv. 15, _et seqq._

[585] “In Antioch. natalis Josephi,” _Codex Epternac._

[586] Printed in the _Analecta Bolland._, i. 19.

[587] _Révue Bénédictine_, xiv. (1897) iii. _seqq._ and 145 _seqq._

[588] _Ib._, 145 _seqq._

[589] PANVINIUS _Vita Sixti IV._, in the continuation to Platina.

[590] GROTEFEND, _Handbuch der Chronol._, ii. _passim_.

[591] PROCOPIUS, _De Ædif._, i. 3.

[592] _De Hær._, 79.

[593] PANVINIUS, _op. cit._

[594] See the article “Anna” by Schegg, and “Joachim” by Jocham in the _Kirchenlexikon_, 2nd ed., i. and vi. Trithemius wrote a tract on the worship of St Anne in 1484.

[595] BAILLET, v. 363.

[596] MIGNE, _Patr. Lat._, cxxix. 1023; _Sermo de S. Matth._, Acta SS. Boll., 3 Febr. 487.

[597] _Opera S. Leonis I._; MIGNE, _Patr. Lat._, lv. 57; lxxiv. 1168 under No. 33.

[598] BELETH, _Rationale Div. Off._ c. 124; MIGNE, _Patr. Lat._, ccii. 131.

[599] SOCR., _Hist. Eccl._, i. 16: μνήμη τῶν ἀποστόλων.

[600] EUSEB., _Vita Const._, 4, 71.

[601] Theophanes, Nicephorus, etc. MURALT, _Chron. Byz._, i. 197.

[602] Edited in Greek by Usener in the Bonn _Lektionskatalog_ for 1877.

[603] DUCHESNE, _Origines_, 255.

[604] GREGOR, Nyss. _Opera_; MIGNE, _Patr. Gr._, xlvi. 725, 787.

[605] AMBROS., _De Virg._ c. 19, No. 124: “Dies factus est Petrus, dies Paulus ideoque hodie natali eorum Spiritus Sanctus increpuit dicens, etc.” MIGNE, _Patr. Lat._, xvi. 299.

[606] _Hom._, 68-73 and _Sermo_, 66-69; MIGNE, _Patr. Lat._, lvii.

[607] AUGUSTIN., _Sermo_, 295, c. 8; 296, c. 1.

[608] See my article “Petrus und Paulus” in the _Katholik_, 1887, i. 11-39.

[609] CHRYSOSTOM, _Opera_, ed. Montfaucon, ii. 1.

[610] PRUDENTIUS, _Perist._, 12, 2: “Romam per omnem cursitant orantque;” v. 52: “Aspice per bifidas plebs Romula funditur plateas,” and especially v. 63: “Transtiberina prius solvit sacra pervigil sacerdos, Mox huc recurrit duplicatque vota.”

[611] _Sermo_, 84, al. 81 of Leo the Great is entitled: In Octavis SS. apostolorum. See AMALARIUS, _De Off. Eccl._, 3, 36.

[612] _Hist. Eccl._, 2, 16, ed. Vales, 518. THEOPHANES, ad an. 492.

[613] Among the Calendars published by Seldenius (_De Synedriis III._, c. 15) one contains it, another on 27th June has “Planctus Pauli” (see p. 212), and the third (p. 241) has another martyr called Basamon. Binterim is mistaken in thinking the feast is absent from no ancient Calendar (_Denkw._, v. 383).

[614] Eudocia lived as a widow at Jerusalem, 450-455, and died there. She had previously visited Jerusalem in 438. MURALT, _Chron. Byz._, i. 47, 68.

[615] A priest of this church, called Philip, was papal legate at the Council of Ephesus.

[616] DE ROSSI, _Inscr. Chr._, ii. 1, 110, 134, 164. GRISAR, _Gesch. Roms._, i. 172, pt. I. Other witnesses for the existence of St Peter’s chain at Rome are ARATOR, _Acta Apost._, i. 1067; JUSTINIAN, _Epist._, in Labbe-Cossart, iv. 1416; GREGOR M., _Epist._, i. 30, ix. 122, xi. 53, etc.

[617] SIGEBERT of Gemblours mentions the event _ad ann._ 969. MIGNE, _Patr. Lat._, clx. 191.

[618] It is not in the Kalendarium Gothicum, the Neapolitan Calendar, nor in that of Charlemagne belonging to 781 (ed. Piper), nor in the Greek menologies of Basil and Constantinople.

[619] _Römische Quartalschrift_, 1901, 244 _seqq._ Ranke is much mistaken in thinking that Bede celebrated the conversion of St Paul “in the ancient manner” on 30th June. See BEDA, _Martyrol._, ed. Migne, _Patr. Lat._, xciv. 962.

[620] HIERON. _De Vir. Ill._, c. 7, _Chron. Pasch._ The FASTI IDAT. and THEOD. LECTOR (_Hist. Eccl._, 2, 61) agree in giving the 3rd March as the date.

[621] Edited by Usener from a Parisian MS. of the ninth to twelfth century, in _Anal. Boll._, xiii. 373-78. See the author’s art., “Zur Gesch. des Aposels Andreas,” in the _Katholik_, 1906, vol. iii.

[622] Printed by Mombritius & Surius in Latin only. C. Chr. Woog (Lips., 1749) published the Greek text. MORCELLI, _Menol. Const._, i. 245, and TISCHENDORF, _Acta Apost. Apocr._, Lips., 1861, 105 _seqq._ The πράξεις τοῦ Ἀνδρέου καὶ Ματθεία (_op. cit._, 432 _seqq._) are full of childish legends.

[623] _Passio S. Artemii auctore Johanne mon._, c. 16. MIGNE, _Patr. Gr._, xcvi., 1266. PAULINUS NOL., _Poema_, 19, 33. See also the _Enconium S. Lucæ_, printed for the first time in the August number of the _Jahrbuch für protest. Theologie_ for 1890, by Ph. MEYER, and ABU’L BARAKAT, _Oriens Chr._, Rome, 1902, 337, No. 6. _Tüb. Quartalsch._, 1905, 596 _et seqq._

[624] See the Calendar in SELDENIUS, _De Synedriis Hebr._, and that given by Mai.

[625] VENANTIUS FORT., _Carmina_, 8, 6. See _Kirchenlexikon_, iii., 2nd ed., 774, art. “Compostela,” by Hefele.

[626] NOTKER BALBULUS, ad VIII. Kal. Aug., says: “Iussu Herodis regis decollatus est Hierosolymis.... Hujus ossa ad Hispanias translata.” MIGNE, _Patr. Lat._, cxxxi. 1125.

[627] Pope Innocent I. flatly denies that any apostle had founded the Church of Spain. _Epist. ad Decentium_, 25, c. 2: “Aut legant, si in his provinciis alius apostolorum invenitur, etc.” MIGNE, _Patr. Lat._, xx. 552.

[628] Edited by Duchesne in _Acta SS. Nov._, vol. ii., pars. 1, 96.

[629] [And also on the 25th May.—Trans.]

[630] HIERON., _De Vir. Ill._, c. 2.

[631] For the proof of this, see the Author’s art. in the _Katholik_, 1887, i. 23.

[632] MORCELLI, i. 168. He can only produce as evidence the Calendars of Reichenau and Rheinau, but they are sufficient for his purpose.

[633] The _Hieronymianum_ at least says so on the 27th December: “Adsumptio S. Johannis Evangelistæ apud Ephesum et _ordinatio_ episcopatus S. Jacobi fratris Domini qui ab apostolis primus ex Judaeis Hierosolymis episcopus est ordinatus.”

[634] THEODOSIUS (530 _circ._), _De Situ Terræ Sanctæ_, ed. Vindob., 1898, 142, 174. VENANTIUS FORT., _Carmina_, 8, 6.

[635] So the Chronographer of 354. The _Hieronymianum_ in its oldest recension (Weissenburg) has the entry: “In Africa natalis S. Philippi Apostoli, Jacobi, Quintiani, etc.” The recensions of Echternach and Metz have: “Natalis SS. Apostolorum Philippi et Jacobi,” and the incorrect addition in Africa is transferred to another place.

[636] _Liber Pont._, ed. Duchesne, i. 303, 306, note 2.

[637] MORCELLI, ii. 97, gives more particulars. The name Manna implies that the substance was white—probably the salt which gathers upon walls.

[638] _Op. cit._, i. 167 _et seq._

[639] BAUMSTARK, _Röm. Quartalschrift._, 1899, 314.

[640] There is no explanation of the entry on the 24th June, “VIII. Kal. Jul. Natalis dormitionis S. Joannis Apost. et Evang. in Epheso.” The view of those who ascribed the death of a martyr to St John on the grounds of St Mark x. 39 has never found much support. See SCHANZ, _Kommentar zu Joh._, 332.

[641] _De Præser._, c. 36.

[642] ABDIAS, _De Historia Certaminis Apostolorum Libri X._, GUTSCHMID (_Kleine Schriften_, ii. 364-372), considers the author of the _Acta Simonis_ _et Judæ_ contained in this history is familiar with Persian customs and lived in the ante-Nicene period. Gutschmid adds that both apostles preached in Armenia, A.D. 39-47, which was then subject to Persia, and fancies he can discover allusions to the civil war waged by the two Persian kings, Vardanes and Gotarzes. In the history Vardanes was favourable to Greek customs and had been visited by Apollonius of Tyana.

[643] Suana is mentioned by Claud. Ptolem., 5, 13, § 119, as situated in Greater Armenia. The Suani were a Caucasian tribe. See MURALT, _Chron. Byz._, i. 85, 150, 211, 218, 250.

[644] _Chron. Pasch._, ed. Bonn, 471; see also 432, and _Cal. Calcasendi_ in Seldenius.

[645] Card. RAMPOLLA, _De Authentico Rom. Pontificis Magisterio_, in _La Papauté et les Peuples_, ii., Paris, 1900, 8-48. ANDRIES, _Cathedra Romana, etc._, Mainz, 1872. KELLNER, _Verfassung Lehramt u. Unfehlbarkeit d. Kirche_, Kempten, 1873.

[646] BENEDICT XIV. (_Opera ined. Heiner_, 65-67) deals with the question whether the feast commemorates St Peter’s ordination, or the day of his arrival in Rome, or the foundation of the Roman Church, etc. His history of the feast is based upon antiquated material, and the greater part of the treatise is occupied with the proof that St Peter had visited Rome.

[647] MARQUARDT MOMMSEN, _Röm. Staatsverwaltung_, iii., 2nd ed., 311 _seqq._

[648] Such exclamations as “Bene vos! Bene te patriæ pater, Optime Cæsar!” were common. OVID, _Fasti_, 2, 616-638. VALERIUS MAX., 2, 1, 8. MARTIAL., 9, 54. BONGHI, _Die römischen Feste_, translated by Ruhemunn, Vienna, 1892, 41.

[649] TERTULLIAN., _De Idol._, c. 10.

[650] AUGUSTIN., _Sermo_, 190, 191; _Opera_, v.

[651] See the second Council of Tours, A.D. 567, can. 22.

[652] _Rationale div. off._, c. 83. MIGNE, _Patr. Lat._, ccii. 87.

[653] GREG. I., _Epist. ad Mellitum_, 11, 76 al.; 9, 71. MIGNE, _Patr. Lat._, lxxvii. 1215. Statements to the same effect are found in AUGUSTIN., _Epist._, 47; THEODORET, _De Græc. aff. cur._, 8; SIDONIUS AP., _Epist._, 4, 15.

[654] Edited by Henschen, _Acta SS. Boll. Junii VII._; MIGNE, _Patr. Lat._, xiii.; and recently by Mommsen in the _Corpus Inscr. Lat._, tit. i.

[655] The bishops of Sedunum attended the Councils of Maçon, and belonged, at a later date, to the province of the Tarantaise. WILTSCH, _Kirchl. Geographie u. Statistik_, i. 323, 355.

[656] MABILLON, _De Lit. Gall._, ii. 23. MIGNE, lxxii. 182; see also 472, and DUCHESNE, _Origines du Culte Chrétien_, 266 _et seq._

[657] _Spicilegium_, t. ii.; see _infra_, p. 401.

[658] RANKE, VI. xxx.

[659] According to the edition of DE ROSSI and DUCHESNE in the _Acta SS. Boll._, we find on the 20th Jan., XV. Kal. Febr., in the Weissenburg Codex: “Dedicatio Cathedra (sic) S. Petri Apostoli, qua primo Romæ Petrus Apostolus sedit.” Epternach Codex: “Depositio S. Mariæ et Cathedra Petri in Roma.” The Bern Codex is imperfect here. On the 22nd February, VIII. Kal. Mart., the Weissenburg Codex has: “Natale S. Petri Apostoli Cathedra quam sedit apud Antiochia” (sic). The Epternach has: “Cathedra Petri in Antioc. et Romæ.” The Bern Codex: “Cathedra S. Petri Apostoli quam sedit apud Antiochiam.”

[660] BINTERIM & MOOREN, _Die Erzdiözese Köln im Mittelalter_, i., 2nd ed., 528.

[661] _Bullarium_, ed. Lux., i. 832.

[662] See BÄUMER, 510.

[663] CLEMENTIS ROM., _Recogn_., 10, 70. For a different opinion, see FR. X. KRAUS, in the third appendix to his _Roma Sott._, and MARUCCHI, who wrongly considers the feast of the 22nd February commemorated the Vatican chair of St Peter and that of the 18th January his chair at the Ostrian Cemetery. Unfortunately the latter feast was unknown in Rome before the 16th century.

[664] Concerning this point, see SCHANZ, _Kommentar zu Matthäus_, 504; _Markus_, 417; _Lukas_, 251.

[665] CLEMENTIS ROM., _Recogn._, 3, 68.

[666] According to Duchesne, it is the work of a student of Magdalen College, Oxford, called Rabanus, and belongs to the year 1456. RIETSCH, 10. The work is printed in Migne, _Patr. Gr._, i. 112.

[667] MURALT, _Chron. Byz._, i. 468, 477.

[668] MORCELLI, i. 101, 288 note. Baumstark communicated to the _Röm. Quartalschrift_, 1900, 310, a Syrian text independent of the Byzantine tradition, which mentioned Citium as the place of Lazarus’ burial.

[669] EBNER, _Inter Ital._, Freiburg, 1896, 292, 5, 14, 104, etc.

[670] GREGOR. TUR., _De Gloria Mart._, c. 30. MIGNE, _Patr. Lat._, lxxi. 731. MODESTUS in _Photius_, _Bibl._, cod. 275; ed. Bekker, § 11. ANONYMUS, in _Vita Willibaldi_, c. 5. MABILLON, _Vitæ SS. Ord. Bened._, iii., 2, 384. TILLEMONT, _Hist. Eccl._, i. 4.

[671] GLYCAS, _Ann._, 4, 198; ed. Bonn, 554. ZONARAS, 16, 12, § 11, _op. cit._

[672] See Sdralek, art. “Translation” in KRAUS’ _Realenzykl_., and ACHELIS, _Die Martyrologien_, 74-76. The editors of the _Monumenta Germaniæ_ are fully alive to the value of incidents of this kind for the history of any period.

[673] JAFFÉ (_Reg. R.P._) is doubtful as to its authenticity.

[674] _Synodus S. Symmacho_, 499. THIEL., _Ep. Rom. Pont._, 653. _Lib. Pontif._, ed. Duchesne, i. 305, 307. VENANTIUS FORT., _Miscellanea_, i. 20; 8, 6.

[675] PASCHALIS I., _Epist._, i. MIGNE, _Patr. Lat._, cii. 1086.

[676] Printed in RUINART, _Acta Mart._, 633. The Calendar of Münsterbilsen in BINTERIM is mentioned further on, page 411.

[677] Pope Symmacus is called “papa urbis” by Avitus in the inscription of one of his letters. THIEL, _Epistolæ Romanorum Pontificum_, 730. In an inscription in the catacombs the pope describes himself as: “Ego, Damasus, urbis Romæ Episcopus.”

[678] GRISAR, art. “Liberius” in the _Kirchenlexikon_, vii., 2nd ed., 1945, and J. WITTIG, _Papst Damasus: Röm. Quartalschrift_, 1902, 77-86.

[679] DESSAU and VON ROHDEN, _Prosographia Imperii Rom._, iii., Berlin, 1897, 349.

[680] See NORIS, _Cenotaphia Pisana_, Venet. 1781, 431 _et seq._, and MURATORI, _Dissertatio_, i. and ii., in the _Opera S. Paulini Nol._ MIGNE, _Patr. Lat._, lxi. 779 _et seqq._

[681] PAULINUS NOL., _Poema_, 21; v. 60-80, 210-215, 285-290, refer to the father; v. 314-324, to the son Turcius Asterius. See MURATORI, _op. cit._

[682] _Cf._ my articles in the _Tüb. Quartalschr._, 1902, 237 _seqq._; 1903, 321 _seqq._; 1905, 258 _seqq._ Fr. Hippolyte Delahaye, in the _Analecta Bollandiana_ (xxii. 1903, 86 _seq._), when reviewing my articles, characterised my statements as “trop ingenieuses” and “fragiles,” without, however, being able to adduce any arguments on the other side. My first opponent, Dr Kirsch, was at least sufficiently fortunate as to ferret out a misprint. The sole attempt to overthrow my conclusions reduces itself to the remark that the “Depositio Martyrum” is not an exhaustive catalogue of all the Roman martyrs who had suffered previously to its compilation. I never said it was. But did it not contain all the _martyres recogniti_ in Rome at the commencement of the fourth century (_cf._ below, page 350, for Mommsen’s remarks on this point), it would be a worthless piece of paper from which nothing could be gathered. Fr. Delahaye seems not to understand that, in dealing with material of this kind, it is of the utmost importance to start with what is actually known of the Roman officials and governments of the period. When he scornfully criticises my work as “trop ingenieux,” 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 Cecilia. [See LIGHTFOOT, _Apostolic Fathers_, pt. ii. vol. i. 516-522, for a discussion on St Cecilia’s martyrdom.—Trans.]

[683] NILLES (_Kalendarium_), who usually pays no regard to his reader’s desire for information on disputed questions, is entirely silent concerning St Catherine. On the other hand, Kaulen has been satisfied with following the much criticised article by PFÜLF (_Kirchenlexikon_, vii². 335), an imperfect piece of work.

[684] _Carmina_, 22-24, ed. Ughelli, _Ital. S._, 10, 47. MIGNE, _Patr. Lat._, cxlvii. 1240 _seqq._

[685] See PETRUS DAM., _Epist._, 8, 5. MIGNE, _Patr. Lat._, cxliv. 471.

[686] Ἐγκώμιον ἐις τοὺς ἁγίους πάντας ἐν ὅλῳ τῷ κόσμῳ μαρτυρήσαντες MIGNE, _Patr. Gr._, l. 706-712.

[687] _Liber Pont._, ed. Duchesne, i. 317: “Fecit ecclesiam B. Mariæ semper virginis et omnium martyrum.” See BEDE, _Hist. Angl._, 2, 4; PAULUS DIAC., _Hist. Long._, 4, 37; RORBACHER-RUMP, _Kirchengesch._, x. 107 _seqq._

[688] _Liber Pont._, ed. Duchesne, i. 417.

[689] _Id. op._, i. 419. BIANCHINI, 200.

[690] BELETH, _Rationale_, 127. MIGNE, _Patr. Lat._, ccii. PROBST (_Kirchenlexikon_, i., 2nd ed., art. “Allerheiligen”) is incorrect in some of his statements concerning the parts played by Gregory III. and Gregory IV.

[691] ADO, _Martyrol._, Kal. Nov.: “In Galiis monente s. record. Gregorio pontifice piissimus Ludovicus imperator omnibus regni et imperii sui episcopis consentientibus statuit, ut solemniter festivitas omnium sanctorum in prædicta die annuatim perpetuo ageretur.” MIGNE, _Patr. Lat._, cxxiii. 387. Sigebert Gembl. gives the year of its introduction: “Monente Gregorio papa et omnibus episcopis assentientibus Ludovicus imp. statuit, ut in Gallia et Germania festivitas omnium sanctorum in Kal. Nov. celebraretur, quam Romani ex institutione Bonifatii papæ celebrant.” _Chron._, ad ann. 835. MIGNE, _Patr. Lat._, clx. 159.

[692] NAT. ALEXANDER, _Hist. Eccl._, 8, 23; ed. Paris, 1699.

[693] See ISIDORI, _Reg. Mon._, c. 24, No. 2. MIGNE, _Patr. Lat._, lxxxiii. 894. A mass for the dead was to be celebrated for all the departed on the day after Pentecost.

[694] Printed in MIGNE, _Patr. Lat._, cxlii. 1038, from the _Bibl. Cluniac._, 338.

[695] _Consuet. Farf._; ed. Albers, 124 (where it is enjoined that the masses be applied for all souls). _Consuet. of the Carthusians_, by Guigo († 1137), c. 11. MIGNE, _Patr. Lat._, clii. 655.

[696] BINTERIM, _Denkw._, v. 494.

[697] BINTERIM and MOOREN, _Die Erzdiözese Köln_, i., 2nd ed., 536. The archivium of St Peter’s in Aix-la-Chapelle possesses a martyrology belonging to the monastery of the “Kreuzherren,” formerly existing there. It dates from 1382, and is preceded by a calendar. In this All Souls’ Day does not appear, neither do St Peter’s Chair on the 18th January, nor St Gereon and his companions; the eleven thousand virgins are mentioned, but without St Ursula.

[698] BEROLDUS, 222 _seqq._ (ed. Magistretti). Magistretti is plainly mistaken when he says the Church of Milan was the first to follow the example of St Odilo.

[699] SOZOMENUS, _Hist. Eccl._, 2, 3. THEOPHANES, _Chronogr._, 18, ed. Bonn, 33. PROCOP., _De Acclif._, i. 9. NICEPHORUS, _Hist. Eccl._, 7, 50.

[700] MORCELLI, i. 219, and _Acta SS. Boll._, _loc. cit._, 57.

[701] EPIPHANIUS, _Hær._, 21, and THEODORET on _Col._ ii. 18, speak of the heresy in question. See THOMASSIN, 440.

[702] AMBROSIUS, _Epist._, 21 (11). HILARIUS, _Hom. in Matth._ xxviii., and on _Psalms_ 119 and 137. See BAILLET, vi. 2, 404-413.

[703] _Sacram. Leon._ MIGNE, _Patr. Lat._, lv. 103.

[704] This addition is also found in a missal at Padua belonging to the ninth century. See EBNER, _Iter Ital._, 127.

[705] _Lib. Pont._, ed. Duchesne, i. 262: “intra civitatem,” and the note.

[706] _Acta SS. Boll._, Sept. tit. viii. ADO, _Mart._, 29th Sept. It stood, according to Ado, in summitate circi, according to Baronius: circuli molis Hadriani, _i.e._ on the terrace of the Castle of St Angelo.

[707] _Cf._ Lectionary of Silos.

[708] SPELMAN, _Conc._, i. 520.

[709] As, for example, in the ninth century Calendars of Stablo and Cologne. Notker Balbulus is ignorant of the church on the Via Salaria, but gives the story of Monte Gargano on the 29th September. MIGNE, _Patr. Lat._, cxxxi. 1154.

[710] It is the same with the missals of Ivrea and Florence in EBNER, _Iter Ital._, 28 and 52.

[711] See SCHROD., art. “Schutzengelfest” in the _Kirchenlexikon_, x., 2nd ed., 2015. The Spanish calendars printed in MIGNE, _Patr. Lat._, lxxxv. and lxxxvi., have not the Festival of the Guardian Angels.

[712] MARZOHL and SCHNELLER, iv. 707 note.

[713] TILLEMONT, _Hist. des Emp._, iv., art. ix. 251 _et seq._ Also 93, art. lxii.

[714] NICEPH. CALL., _Hist. Eccl._, 8, 31. TILLEMONT, _Mém._, vii., art. viii. 8.

[715] THEOPHANES, _Chronogr._, ed. Bonn, i. 37-40.

[716] AMBROSIUS, _De Obitu Theod._, c. 40. MIGNE, _Patr. Lat._, xvi. 1399. PAULINUS NOL., _Epist. ad Severum_. MIGNE, _Patr. Lat._, lxi. 326. THEODORET, _Hist. Eccl._, i. 18.

[717] MIGNE, _Patr. Lat._, cxxiv. 374: “Via Lavicana S. Helenæ, matris Constantini imperatoris.” The place of her first burial was the present Torre Pignattara.

[718] [She appears, however, in the supplement to both the Breviary and Missal. Trans.]

[719] MARUCCHI, _Nuovo Bull. di Arch. Christ._, iv. 163, takes the opposite view.

[720] _Vita Constant._, 3, 25.

[721] _Op. cit._, cc. 26-28.

[722] _Op. cit._, cc. 33-40.

[723] _Op. cit._, cc. 42, 43.

[724] In this he says that wonderful things have taken place at the Lord’s sepulchre during his own life-time. In Constantine’s letter to Macarius also the references are expressed in general terms.

[725] SOCRATES, _Hist. Eccl._, i. 17. SOZOMENUS, 2, 1. THEODORET, i. 18. THEOPHANES, _Chronogr._, i., ad ann. m. 5817, Chr. 317. CHRYSOSTOM., _In Joann._, 84. RUFIN., _Hist. Eccl._, i. 8. SULPICIUS SEV., 2, 34.

[726] _Epist. ad Severum_, 21, 5.

[727] _Excerpta Lat. Barbari_, ed. Frick, 359. THEOPHANES gives a still earlier date, _i.e._ 5817 of the world = 317 A.D. He also places the death of Macarius and Helena in the same year as the discovery of the cross. In the _Excerpta Barbari_ we find the words πρὸ ἡ καλανδῶν Δεκεμβρίων, but this must be an error, for immediately afterwards follows ὅ ἐστι Θώθ ιζ’. THOTH coincides with September, not with December. See SCHOENE, _Euseb. Chron._, i. 234. The _Liber Pontificalis_, “Vita Euseb.,” i. 167, places the finding of the cross on the 3rd May 310; but this is obviously a mistake.

[728] DUCHESNE, _Lib. Pont._, i., preface, cviii.

[729] _Peregr. Silviæ_, c. 48, ed. Geyer, 74 cod.

[730] GEYER, _Itin. Hierosol._, 149.

[731] ARCULF in Adamnanus, _De Locis Sanctis_, 3, 3; _ib._ 287.

[732] MURALT, _Chronogr. Byz._, i., 272, 286. THEOPHANES, ed. Bonn, i. 504, ad ann. 6120. _Chron. Pasch._, ed. Bonn, i. 704, ad ann. 6122, relates only the carrying away of the cross, and then concludes.

[733] The _Menologium Constantinopolitarium_ has an “Adoratio Pretiosæ Crucis” on 31st July, the meaning of which is not stated. MORCELLI, i. 63.

[734] MIGNE, _Patr. Lat._, lxxii. 285, 511.

[735] See the new edition by Wilson.

[736] The text of DE ROSSI and DUCHESNE in _Act. SS._ (54). A better word would have been “recuperatio.”

[737] EBNER, _Quellen und Forschungen zur Gesch. des Missale_, _etc._, Freiburg, 1896, 123. In addition to these two festivals in honour of the Holy Cross, the Egyptians and Abyssinians celebrate one on the 6th March, “Manifestatio S. Crucis per Heraclium Imp.,” instead of the 3rd May. See the _Synaxaria_ in SELDENIUS and MAI.

[738] MAGISTRETTI, _op. cit._, 141.

[739] DUCHESNE, _Origines_, 113-137.

[740] EBNER (_Iter. Italicum_, 381) proves against Probst that the letter deals not with an antiquated rite, but with the rite then actually in use in Rome.

[741] _Epist. Hadr._, 49; _Cod. Carol._, 72. MIGNE, _Patr. Lat._, xcviii. 435. The oldest of the numerous existing MSS. is the Codex Ottobonianus 313 (ninth century), originally belonging to Paris. The codex in the library of the seminary at Mainz is of the middle of the ninth century. In the Cathedral Library at Cologne are two codices, No. 137 belonging to the end of the ninth century, and No. 88 somewhat more recent.

[742] Printed together in MIGNE, _Patr. Lat._, lxxii., from the edition of Mabillon. [See E. Bishop’s art. on the “Earliest Roman Mass-book,” _Dublin Review_, Oct. 1894. Trans.]

[743] BINTERIM, _Denkw._, v. 18 _et seq._ HONTHEIM, _Prodromus_, i. 358.

[744] See the author’s article in the _Tüb. Quartalschrift_, 1905, 590-608.

[745] _E.g._, the Ordinarium of the diocese of Rouen, etc., in MIGNE, _Patr. Lat._, cxlvii. 157; the _Consuetudines Avellanenses_, _ib._ cli.

[746] See Appendix xi.

[747] _Regula ad monachos._ MIGNE, _Patr. Lat._, lxviii. 396.

[748] “Ut ad capitulum primitus martyrologium legatur et dicatur versus, deinde regula aut homilia quælibet legatur, deinde a ‘Tu autem’ dicatur” (HARDOUIN, _Conc._, iv. 1232).

[749] LEO ALLATIUS, _De Libris Eccl. Græcorum_, Romæ, 1645, 78, 82, 91. DANIEL, _Cod. Lit._, iv. 320 _et seq._

[750] With regard to the Chronograph of 354, Leipzig, 1850, 581, the title runs: Hic continentur dies nataliciorum martyrum et depositiones episcoporum, quos ecclesia Carthaginis anniversaria celebrat.

[751] The statement in TEUFFEL (_Gesch. der Röm. Literatur_, iv. 118) that everything savouring of heathen superstition is omitted, is incorrect.

[752] W. WRIGHT, in _Journal of Sacred Literature_, October 1865 and January 1866. A better edition is given by DUCHESNE, _Acta SS. Boll._, Nov. II. 1, lii.-lxv., under the title: Breviarium Syriacum. [It is perhaps only fair to add that all scholars are not agreed upon the Arian character of this document. Trans.]

[753] PHILOSTORGIUS, _Hist. Eccl._, 4, 7, _passim_.

[754] LE QUIEN, _Oriens Christ._, ii. 718.

[755] _Op. cit._, ii. 1107 and 1237.

[756] SOZOMENUS, _Hist. Eccl._, 2, 13, 14.

[757] LE QUIEN, _Oriens Christ._, ii. 1102. NESTLE, _Theol. Literaturztg._, 1894, No. 2, 43.

[758] SAMUEL ANIAN., ed. Mai, 43.

[759] See H. ACHELIS, _Die Martyrologien, ihre Geschichte und ihr Wert_, Berlin, 1900, 61.

[760] The Bononia mentioned on the 30th December is not Bologna, but Bononia in Mœsia, now Widdin, to which, according to other documents, the martyr Hermes also belonged. The town of Tomi, now Kustendsche, was called Constantia at the end of the fourth century, but in this document and in Peutinger’s table it appears under its old name. Constantinople (11th May) and Byzantium (19th May) appear side by side, which marks the date when this document was drawn up. Babiduna is a slip for Noviodunum in Mœsia, now Isaktscha.

[761] See ACHELIS, _op. cit._, 33 _et seq._, for the connection between the Arian martyrology and the _Hieronymianum_.

[762] DUCHESNE, _Acta SS. Boll._, Nov. II., lviii. It is better to say from the 8th to the 30th than from the 6th to the 30th; for Tirinus and his sixteen companions are not to be found in the _Hieronymianum_, and, instead of Arius on 6th June, the Bern Codex has: In Alexandria Arthoci; the Epternach has Artotis; and the Weissenburg, Ari-thoti. It is impossible to say whether these names are intended for Arius or not.

[763] See TILLEMONT, _Mém._, vi. 8, art. xxv.

[764] According to the view of DUCHESNE and ACHELIS, the 6th July was the day of his death. In this case the year would be 335.

[765] The name Eusebius occurs very frequently in this calendar, both with and without distinguishing additions.

[766] CHRYS., _Hom._, i. 291.

[767] _Hist. Eccl._, 6, 39, 4.

[768] It is printed in MIGNE, _Patr. Lat._, xviii. 878.

[769] Nos autem pæne omnium martyrum distinctis per dies singulos passionibus collecta in uno codice nomina habemus atque cotidianis diebus in eorum veneratione missarum solemnia agimus. Non tamen in eodem volumine quis qualiter sit passus indicatur, sed tantummodo nomen, locus et dies passionis ponitur. Unde fit, ut multi ex diversis terris atque provinciis per dies, ut prædixi, singulos cognoscantur martyrio coronati.—GREG. M., _Registrum_, 8, 29.

[770] The passage is capable of receiving various interpretations. See DUCHESNE, _Prolegg. ad Mart. Hieron. in Acta SS._, Nov. II. xi., xlvii. The words are as follows: “Passiones martyrum legite constanter, quas inter alia in epistola S. Hieronymi ad Chromatium et Heliodorum destinta procul dubio reperietis, qui per totum orbem terrarum floruere, ut sancta invitatio vos provocans ad cœlestia regna perducat.” CASSIODOR., _Instit. Div. Lit._, 32. MIGNE, _Patr. Lat._, lxx. 1147.

[771] BEDA, _Liber Retractionis in Acta Ap._, c. i. MIGNE, _Patr. Lat._, xcii. 997: Liber martyrologii, qui B. Hieronymi nomine ac præfatione intitulatur, quamvis Hieronymus illius libri non auctor sed interpres, Eusebius autem auctor exstitisse videatur.

[772] HILDUIN., _Epist. ad Ludov. Pium._ MIGNE, _Patr. Lat._, cvi. 19.

[773] [Since the appearance of the second edition of Dr Kellner’s _Heortologie_, a work of the first importance on the Roman martyrology has been published, _Les martyrologes historiques du moyen âge, par Don. Henri Quentin, bénédictin de Solesmes_, Paris, 1908, Lecoffre. Trans.]

[774] B. KRUSCH (_Neues Archiv für ältere deutsche Gesch._, xx. [1895] 437-440 and xxvi. [1901] 349-389) is in favour of Autun as the place of its origin. But what is gained?

[775] GRISAR (_Gesch. Roms._, 291) thinks it may belong to the time of Xystus III. (433-446).

[776] Aug. Urbain has attempted to reconstruct the original Martyrologium Romanum, as it was at the end of the fifth century from the _Hieronymianum_ HARNACK: _Texte und Unters._, vi. 3, Leipzig, 1901.

[777] Martyrs of the name of Felix, number 118, Saturniuus 86, Januarius 68, Donatus 64, Cajus 40, Alexander 42, Lucian 28, etc. Similarly the common feminine names and Thecla. Afra occurs four times. Strange sounding names are found everywhere: _e.g._ Piperion, Prunimus, Tipecirus, Herifilius, Manira, Itercola, Eunuculus, and Eununculus, Barbalabia, etc. We are, however, ignorant of the names which the wealthy Romans were wont to give to their slaves.

[778] See GREGOR. TURON., _Mirac._, i. 63. MIGNE, _Patr. Lat._, lxxi. 762.

[779] ACHELIS sees in the phrase “in Africa” a reference to the massacres of Christians by the Vandals. See 101, _seqq._

[780] ACHELIS gives examples, 209, 242, etc.

[781] ACHELIS, 115-118, has collected together 68 instances, which he has analysed critically and historically as far as possible.

[782] The entries respecting St Gereon and his companions may serve as an example. St Ursula and Palmatius with the “innumerabiles trevirenses” have no existence in the _Hieronymianum_. viii. Id. Oct. (8th October):—