[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.
[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.