[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.