Chapter 20

PROPER OF THE TIME.

ADVENT.

_Advent_ (Latin, _advenire_, to come to) is a period beginning with the Sunday nearest to the Feast of St. Andrew (November 30) and embracing four Sundays. In the early Church there was a divergence of date and practice in Advent celebration. Thus, in France it began on St. Martin's Day (11 November) and ended with Christmas, France kept Advent with tri-weekly fasts. Rome did not, in very early days, observe the Advent fasts, but maintained the shorter period, containing only four Sundays. (Father Thurston, _The Month_, No. 498).

Several authors stated that this period of preparation for the celebration of Christ's birthday was instituted by Gregory the Great. It is now traceable to the fourth century in France; in Rome it was of later date. The Church, as is seen in the Advent Offices in the Breviary, instituted this part of the liturgical year to honour and to recall the two comings of Christ--His first coming in human form at Bethlehem, as Saviour; and His second coming, as Judge of all mankind. In her liturgy she expresses repeatedly both sentiments, a sentiment of joy and a sentiment of sorrow. The former she expresses by her _alleluias_ and the latter by her omission of the _Te Deum_ and by her recital of the ferial prayers, the prayers of tears and grief.

In the Advent Offices are many phrases which were fulfilled at the Incarnation: "Rorate coeli desuper et nubes pluant Justum; O Adonai, veni ad redimendum nos; Emitte Agnum, Domine, Dominatorum terrae; Orietur sicut sol Salvator mundi et descendet in uterum Virginis." Centuries have passed since the Saviour came, and yet the Church wishes us to repeat the sublime prayers and prophecies which associate themselves with the coming of the Word made Flesh, and by our repetition to be animated with the ardent longings of olden days; and that by them we may awaken our faith, our hope, our charity, and obtain and augment God's grace in our souls.

_Rubrics_. The first Sunday of Advent has the invitatory hymn and the rest of the Office proper. The lessons are from Isaias, the prophet of the Incarnation. The first response to the lesson is unique in the Breviary for it has three verses (see p. 164). These three verses are spoken in the names of the holy people who lived before the law, during the law, and after the law. The Gloria Patri is added to honour the Holy Trinity, who has at length sent the long-watched-for Messias (Durandus). And the response is repeated from the beginning because the second coming of Christ is watched for, by His faithful (Honorius d'Autun). The _Te Deum_ is not said, in order thereby to mark the sad thought of the second coming of Christ, then our judge.

_Lessons_. From the first Sunday of Advent until the first Sunday of August the lessons of the first and second nocturns are given in the Breviary in the Proprium de Tempore, after the Psaltery. The lessons of third nocturn for same period are given after those of second nocturn. The suffrages are not said in Advent. In Advent the lectio brevis is "Domine miserere." In Sunday Matins special versicles are given. The preces are said at Lauds and Vespers in ferias of Advent and at the small Hours; preces are said, too, if they be said at Lauds.

The great antiphons are the antiphons of the Magnificat which begin on the 17th December. They are sometimes called the great O's, or the O antiphons, as each begins with this letter. They begin "O Sapientia, quae ex ore Altissimi prodiisti ..." and continue "O Adonai, O radix Jesse," etc.... They are the most beautiful antiphons in the liturgy, expressing the prayers and ardent hopes for the coming Saviour. They have formed the subjects of study for poets, scholars and liturgists, ancient and modern. It is asked why these antiphons introduce the Magnificat and not the Benedictus. And liturgists reply: Because the Incarnation was of Mary, and hence these heralds of the Infant King more appropriately introduce Mary's canticle rather than that of Zachary. And the old liturgists add that these antiphons are said at Vespers, the evening Hour, because the Messias was expected and watched for in the world's evening. They tell us, too, why there are seven great antiphons. They are to excite our piety during this octave preparatory to the birthday of Christ. This number seven typifies the seven gifts of the Holy Ghost; it represents the seven miseries of mankind, ignorance, eternal punishment, the slavery of the devil, sin, gloom and exile from our fatherland, which is Heaven. And those wonderful men of mediaeval days tell us why we have need of a Teacher, O Sapientia; of a Redeemer, O Adonai; of a Liberator, O Radix Jesse; of a Guardian, O Clavis David; of a brilliant Instructor, O Oriens; of a Saviour to bring us, Gentiles, back to our Great Father, God; O Rex gentium; a Herald to the Jews. Honorius of Autun tells that these antiphons refer to the seven gifts of the Holy Ghost and are arranged in the well-known order in which these gifts are always arranged in works of piety. He says that Christ came in the Spirit of Wisdom, O Sapientia, that in the word "Adonai" is indicated that Christ redeemed us in the Spirit of Understanding. He says, too, that the antiphon "O Radix" signifies the sign of the cross, and that Christ redeemed us in the Spirit of Counsel. "O Clavis" indicates that Christ opened Heaven and closed Hell in the Spirit of Strength or Fortitude. "O Orient" shows forth Christ enlightening us in the Spirit of Knowledge. "Rex gentiam" points out the holy King who saved men by the Spirit of Piety. "O Emanuel" refers to Christ coming in the Spirit of Fear, but giving us also the Law of Love.

These antiphons have formed the theme of the oldest Christian poem in Europe--Cynewulf's "Christ," a work which is the admiration of modern scholars. They were celebrated with great pomp and joy in monastic life, the monks carrying their congruous symbolism into their recitation. For, to the gardener-monk was assigned, the chanting of "O Radix Jesse," and to the cellarer-monk, the "O clavis David"--typifying their work of root-growing and key keeping. (See _The Month_, No. 489; _The Irish Ecclesiastical Record_, December, 1918).

_Christmas. Antiquity._ "It was formerly taken for granted that Christ had actually been born on this day, and, accordingly, the learned were of opinion that the Church had observed it from the beginning, as the day of His birth. Even at the present day it will be dfficult for many to give up this idea. But there is no Christmas among the Christan feasts enumerated by Tertullian ([died] 220), Origen (185-254), and the recently published Testament of Jesus Christ. On the contrary, there is clear proof that even in the fourth and fifth centuries it was unknown in some parts of the Church, where its introduction, at a later period, can be proved historically" (_vide_ Kellner, _op. cit._, pp. 127-158).

Christmas is one of the great festivals. In Rome there were two night Offices. The first, celebrated at nightfall in the Papal chapel, begins with the antiphon of the first psalm in the nocturn. It has nine lessons and the _Te Deum_. About midnight a more solemn Office began, this time with the invitatory and psalm _Venite_. The first of these Offices became the Office of the vigil.

In the Office of Christmas Day the lessons are read without the title of the book (Isaias) from which they are taken, because their author's name was so often repeated during the Advent that each one knew their source, or because at Christmas God speaks to us by His Son, rather than by His prophet. In the first response the Gloria Patri is said, to thank God for the great favour He has bestowed on us--His Son, the Christ. In the third nocturn, _Alleluia_ is added to the antiphons, because the third nocturn typifies the time of grace, in which we should express the joy that is ours in the birth of the Saviour. In this nocturn, too, are given three Gospel extracts, corresponding with the Gospels in the Mass of Christmas. Matins are separated from Lauds by the first Mass because, it is said at midnight, and Lauds is a day Office. At Prime the versicle of the little response is _Qui natus est_.

_Rubrics_. Christmas is a primary double of the First Class. The third of the new _Tres Tabellae_ (S.C.R., January, 1912) in the new Breviaries gives the rules for concurrence of Vespers in the Octave of Christmas.

_Feast of St. Stephen_. The worship of St. Stephen may be said to be as old as the Church herself, since St. Paul gave him the title of Martyr of Christ (Acts XXII. 20). His name is to be found in the earliest liturgical sources, e.g., the Arian martyrology belonging to about 360 and in all calendars, ancient and modern, excepting the Coptic. His cultus received great impulse from the discovery of his relics at Kaphar Gamala, on the shore of Lake Genesareth, and the wonderful miracles wrought by them, A basilica in his honour was erected, in Rome in the fourth century.

_St. John the Apostle_. The commemoration of St. John on the 27th December was formerly united with that of St. James the Less. In time, St. John's feast only was celebrated on this date, and such was the case as early as the time of Bede.

_The Circumcision._ This festival was originally called _Octava Domini_, and hence it may be inferred that it was not an independent festival and passed unnoticed if it fell on a week day. Thus, in the _Homilarium_ of Charlemagne (786) it is referred to by this name. But very shortly after this, the name which we now use for the festival of the 1st January was used in Rome, and spread through the Church. In the early days of Christianity the first day of the civil year was given over to rejoicings, dancing, feasting and rioting. And these abuses lingered in France, though stripped of their pagan character, until the later middle ages. A remnant of them is found in the so-called Feast of Fools, which was held in churches, and which mocked several religious customs and ceremonies. These feasts lasted till the middle of the fifteenth century.

_Epiphany_. The name is derived from a Greek verb employed to describe the dawn, and the adjective derived from the Greek verb was applied in classic Greek, to the appearances of the gods bringing help to men. In Christian liturgy, the feast was instituted to celebrate the appearance, the manifestation of Christ, to the Gentiles, in the persons of the Magi. In later times, there were added to this commemoration of Christ's manifestation to the Gentiles, two further commemorations of his wonderful showings of His divine mission, viz., His manifestation in His baptism in the Jordan, a manifestation to the Jews, and His miracle at Cana, a showing forth to His friends and disciples. This feast is of early origin. Suarez thinks it should be attributed to the Apostles (_De Relig_. L.2. ch.5, n.9); and Benedict XIV. held that it was established by the infant Church at Rome to draw off the Christians from the profane and sinful revelry which marked the pagan feast of this date. However, these statements are hardly accurate. "With regard to the antiquity and spread of the feast, it was unknown in North Africa during the third century, for Tertullian makes no reference to it; and even in the time of St. Augustine, it was rejected by the Donatists as an oriental novelty. In Origen's time, at least, it was not generally observed as a festival in Alexandria, since he does not reckon it as such. For Rome, evidence is wanting for the earliest times, but since the daughter Church of Africa knew nothing--of the festival at first, it may be inferred that originally it was not kept at Rome, but was introduced there in course of time. In Spain it was a feast-day in 380, in Gaul in 361 ..." (Kellner, _op. cit._, p.172).

In the antiphons for the Magnificat and the Benedictus it may be noticed that the three manifestations are given not in the same order. "This day is the Church united to the Heavenly Spouse, for Christ, in the Jordan, washes away her sins; the Magi run to the royal nuptials with their gifts, and the guests of the feast are gladdened by the water changed into wine" (Ant. of Benedictus). The Magi, seeing the star, said to each other: "This is the sign of the King: let us go and seek him, and offer him gifts, gold, frankincense and myrrh" (Ant. of Magnificat, 1st Vesp.), "We celebrate a festival adorned by three miracles: this day, a star led the Magi to the manger; this day water was changed into wine at the marriage feast; this day Christ vouchsafed to be baptised by John, in the Jordan of our salvation" (Ant. of Magnificat, 2nd Vesp.). Now, the baptism is the special event commemorated by the Easterns on this feast, and on account of its connection with the baptism, this feast has, amongst the Greeks, the secondary title of the feast of lights. And, in Ireland (Synodus II., St. Patricii, can. 20), contrary to the ancient custom of the Church, solemn baptism was administered on this feast day. This subject of the baptism forms the only theme of the ancient sermons bearing on this feast. On the other hand, the visit of the Magi is the sole event commemorated by St. Augustine in his six sermons delivered on this feast day. The third event, the marriage feast, is of later commemoration; and Maximus of Turin doubted if they all actually happened on the same day.

The Octave to the feast dates from the eighth century. It was customary on this date, in the Eastern Church, to read publicly the epistola festalis of the Patriarch of Alexandria arranging the date of Easter and the practice was ordered by the fourth Council of Orleans in 541.

In Epiphany the invitatory is not said in the beginning of Matins, in order, say the liturgists, not to repeat the inquiry made by Herod from the scribes about the birthplace of Christ, an inquiry and invitation inspired by hatred and anger. The invitatory is omitted, they tell us, that we, like the Magi, may come to Christ, without other than a silent invitation. Teachers of olden time used to urge those who were slow to believe to imitate the Magi. But, the invitatory is not quite omitted. It is read in the third nocturn, which typifies the law of grace, in which the Apostles and their successors invite all to praise and worship God. The psalms of the feast are taken from the psalms of each day of the week, but chiefly from Friday's psalms, perhaps because the Magi's visit was on that day.

SEPTUAGESIMA.

"During the age of the persecutions it was scarcely possible for Christians to observe any other festival than Sunday, and so it is not surprising that the two writers who have occasion to speak of the institution of the festivals of the Church, mention only Easter and Pentecost, both of which fall on a Sunday. To these Christmas was added in the fourth century and Epiphany somewhat earlier. These chief festivals, along with others soon added to their number, formed the elements for the organisation of a festal system in the Church, as centres round which the lesser festivals grouped themselves. The last step of importance, however, in the development of the Church's year was to connect these chief festivals with one another, so as to make them parts of a whole. The Sundays afforded a convenient means for effecting this. They were associated with the festal character of the nearest feast and were connected with it as links in a chain. The way for this development had been prepared by the season of preparation for Easter, and the Sundays in the fifty days between Easter and Pentecost-- Quinquagesima--were marked with the festal character with which antiquity invested the whole period. All that was needed was, first of all, to connect Christmas, Easter and Pentecost; and, in the second place, the institution of a season of preparation before Christmas. This was accomplished between the sixth, and the eighth centuries.

"During the first six centuries the ordinary Sundays of the year had neither liturgical position or character, since they were not even enumerated. There was a sort of _commune dominicarum, i.e._, a number of Masses existed from which one could be chosen at will for each Sunday. To these Sundays, which were called simply _dominicae quotidianae_, those after Epiphany and Pentecost belonged.

"They numbered altogether twenty-nine or thirty, according as the calendar gave fifty-two or fifty-three Sundays in the year.... The smaller number of these, six at most, come between Epiphany and Septuagesima, but the larger, twenty-three to twenty-eight, between Whit Sunday and Advent. The variation depends on the date of Easter. There is no historical circumstance forthcoming to give these a specially festal character. ..." (Kellner, _op. cit_., pp. 176, _et seq_.).

Septuagesima Sunday comes nine weeks before Easter. It cannot come before the 18th January, nor after the 22nd February. It is the first day of a period of mourning and penance, preparatory to the great penitential period of Lent. On the Saturday preceding Septuagesima two _alleluias_ are added to the Benedicamus and Deo Gratias, to intimate that the period of rejoicing in the Saviour's birth has passed. Violet, the penitential colour, is used at Mass, and the chapters in Genesis recording the fall of Adam, warn man to think well, to humble himself and to do penance. Every part of the Office, the lessons, antiphons and hymns, bear the notes of mourning and penance.

LENT.

_Lent_.--The Teutonic word, _Lent_, originally meant the spring season. It has come to mean the forty days preceding Easter. Scholars used to maintain that this season of penance was of apostolic origin; but, modern scholars noting the diversity of practice and the diversity of duration in different churches and the Easter controversy, hold that it is not of apostolic origin, and that it dates from the third century or even from the fourth century. It is not mentioned in the Didascalia (circa 250 A.D.), but was enjoined by St. Athanasius upon his flock in 331.

EASTER AND PASCHAL TIME.

Easter is the chief festival of Christendom, the first and oldest of all festivals, the basis on which the Church's year is built, the connecting link with the festivals of the old covenant and the central point on which depends the date of the other movable feasts. Some of the very early Christian writers call it feast of feasts (festum festorum).

The English word Easter is from _Eastre_, the goddess of spring. In the liturgy we never find the word _Pascha_, always the words _dominica resurrectionsis_. Pascha has no connection with the Greek [Greek: Pascho], but is the Aramaic form of _pesach_.

Some points regarding this festival are to be noted, its antiquity, its connection with Jewish feasts and Christian feasts, its preparation, character and duration.

_Antiquity_. No mention of this feast is in the _Didache_, in Justin's Dialogue with Trypho, or in his apologies. But in the year 198 A.D. an exchange of letters between Pope Victor, Bishop Narcissus of Jerusalem, Polycrates of Ephesus, shows that the feast had been for years in existence. Many references are found in Tertullian and writers of his time to this festival.

_Connection of the Christian Festival with the Jewish_. "The connection between the Christian and the Jewish feasts is both historical and ideal--historical because our Lord's death happened on the 15th Nisan, the first day of the Jewish feast; ideal, because what took place had been prefigured in the Old Testament by types, of which itself was the antitype. The Jewish rites and ceremonies (Exodus XII.) are referred to in the prophecies of the Messias. Thus, Isaias calls Him the Lamb chosen by God, who bears the iniquities of others. The Baptist called Jesus, the Lamb of God. The Evangelist refers to the typical character of the Passover rites, when he applies, 'a bone of it shall not be broken' (Exod. XII. 46), to Christ on the Cross. Justin and Tertullian see in the Christian sacrifice the fulfilment of the imperfect sacrifices of the old law. Hence, there is no doubt that the Jewish Passover was taken over into Christianity. Thereby its typical ceremonies found their due fulfilment.

"To the real and historical connection between Easter and the Passover is due the explanation of a striking peculiarity in the Church's year, viz., the moveable feasts of which Easter is the starting point. Easter falls on no fixed date, because the Jewish 15th Nisan, unlike the dates of the Julian and Gregorian Calendars, varied year by year.

"The preparation for Easter was the Lenten fasts. The fare on fast days consisted of water and soup made with flour; fruit and oil and bread were also eaten. The catechumens also fasted on Wednesdays and Fridays. Among the faithful there were some who ate nothing from their repast on Sunday until the following Saturday, e.g., for five days, and who all the year round took only one meal a day. Others abstained in Lent from all food for two consecutive days, but others fasted by taking nothing to eat all day, until the evening" (Kellner, _op. cit._, p. 93).

The Easter celebrations were in the early ages chiefly noted for the great and solemn ceremonies of baptism conferred on a large number of catechumens, with solemn procession from the baptistry to the cathedral. The Easter Octave celebrates by festivals the supper at Emmaus, the appearance of our Lord (St. Luke xxiv.), His appearance by the sea (St. John xxi. 1-14), His appearance to Magdalen (St. John xx. 11-18), His appearance on the mountain (St. Matthew xxviii. 16-20), and His appearance just after He had risen (St. John xx, 1-9),

THE ASCENSION.

This day was kept as a festival in very early times, although it is not mentioned in the lists of Church festivals given by Tertullian (+220), nor by Origen (185-254). St. Augustine (354-430) (Epist. ad Januarium, 54, c.l.) attributes the institution of this festival to an apostolic ordinance or the injunction of a general council. But neither can be proved. But the festival dates from the days of the early Church, and as it was natural that the concluding act of our Saviour's life should be remembered and honoured, the celebration of the feast of His Ascension spread widely and rapidly. The feast was noted for the solemn processions held, to imitate and to commemorate our Lord's leading of the Apostles out of the city to the Mount of Olives.

WHIT SUNDAY.

Pentecost or Whit Sunday extends back to the early days of the Church. From Tertullian, it is plain that the festival was well known and long established. In the _Peregrinatio Silviae_, we read a detailed account of how the feast was kept in Jerusalem at her visit (385-388). "On the night before Whitsunday the vigil was celebrated in the church of the Anastasis, at which the bishop, according to the usual custom in Jerusalem on Sundays, read the Gospel of the Resurrection, and the customary psalmody was performed. At dawn, all the people proceeded to the principal church (Martyrium) where a sermon was preached and Mass celebrated. About the third hour, when the psalmody was finished, the people singing accompanied the bishop to Sion. There, the passage from the Acts of the Apostles describing the descent of the Holy Ghost was read, and a second Mass was celebrated; after which the psalmody was resumed. Afterwards, the archdeacon invited the people to assemble in the 'Eleona,' from whence a procession was made to the summit of the Mount of Olives. Here, psalms and antiphons were sung, the Gospel was read and the blessing given. After this, the people descended again into the 'Eleona,' where Vespers were sung, and then, with the bishop at their head, proceeded in a solemn procession, with singing, back to the principal church, which was reached towards 8 p.m. At the city gate the procession was met by torch bearers, who accompanied it to the Martyrium. Here, as well as in the Anastasias, to which the people proceeded in turn, and in the chapel of the Holy Cross, the usual prayers, hymns and blessings took place, so that the festival did not conclude until midnight." (Kellner, _op. cit._, pp. 112-113). In most churches, the principal services were solemn baptism and processions. In some places it was customary to scatter roses from the roof of the church, to recall the miracle of Pentecost. In France, trumpets were blown in church, in memory of the great wind which accompanied the Holy Spirit's descent.

TRINITY SUNDAY.

The first Sunday after Pentecost, for centuries, was not called Trinity Sunday. Pope Alexander II. (circa 1073) was questioned about a feast in honour of the Holy Trinity and he replied that it was not the Roman custom to set apart any particular day in honour of the Trinity, which was honoured many times daily in the psalmody, by the _Gloria Patri_. But an Office and Mass, dating from a hundred years earlier than this Pope's time, were in use in the Netherlands and afterwards in England, Germany and France; and in 1260 were spread far and wide. In 1334, Pope John XXII. ordered uniformity and general observance of this feast on the Sunday after Pentecost. The Office in our Breviaries dates from the time of Pius V. It is beautiful and sublime in matter and in form. Whether this is a new Office or a blending of some ancient offices, is a matter of dispute. Baillet, _Les Vies des Saints_ (Tom ix. c. 2, 158) thinks it a new Office. But Binterim, _Die Kirchichle Heortology_, Part I., 265, and Baumer-Biron, _Histoire du Breviaire_, 298, take a different view. The Roman rite follows the older form of enumeration, second Sunday after Easter and so forth, and not first Sunday after Trinity. The latter form of enumeration is adopted in the Anglican church service books.

THE PROPER OF THE SAINTS.

_December. The Feast of the Immaculate Conception._ The discussion of the question of this feast lasted for more than a thousand years. A feast of the Conception was celebrated in the Eastern Church in the early part of the eighth century and was celebrated on the 9th December (Kellner, _Heortology_, p. 242, _et seq._). The feast was celebrated in England before the Norman Conquest (1066) (Bishop, _On the Origins of Feast of the Conception of the Blessed Virgin Mary_, London, 1904).

But there is an earlier codex than those mentioned by Bishop, and from it, it is argued that the feast is of Irish origin. In a metrical calendar, which is reasonably referred to the time of Alfred the Great (871-901), there is the line "Concipitur Virgo maria cognomine senio"; and this calendar exhibits, says Father Thurston, S.J., "most unmistakable signs of the influence of an Irish character." It was written, Dr. Whitely Stokes believed, by an Irishman in the ninth century or thereabouts. The script appears to him to be "old Irish, rather than Anglo-Saxon, and the large numbers of commemorations of Irish saints and the accuracy with which the names are spelt, point to an Irish origin." This calendar places the feast of our Lady's Conception on the 2nd May. In the metrical calendar of Oengus, the feast is assigned to the 3rd May, and in his _Leabhar Breac_, the scribe adds the Latin note, "Feir mar Muire et reliqua, _i.e._, inceptio ejus ut alii putant--sed in februo mense vel in Martio facta est illa, quae post VII. menses nata est, ut innaratur--vel quae libet alia feria ejus." Again, in the martyrology of Tallaght, from which Gorman, a later martyrologist, says that Oengus, the Culdee, drew his materials, is found under date May 3rd, a mention of the celebration of the Conception of Mary. This evidence seems to show--although it is not perfectly conclusive--that the conception of the Blessed Virgin Mary was celebrated in the Irish Church in the ninth and tenth centuries, but not on the 8th December (see Father Thurston, S.J., _The Month_, May and June, 1904; Father Doncoeur, S.J., _Revue d'histoire ecclesiastique_, Louvain, 1907, p. 278, et seq.; Baudot, _The Roman Breviary_, pp. 253-255; Kellner, _op. cit._).

It is to be regretted that even in the new Breviary the lessons for the second nocturn of this feast are taken from the composition, _Cogitis me_, falsely attributed to St. Jerome, and rejected by critics, from the days of Baronius, as spurious (Baudot, _op. cit._, p. 236).

_February. The Purification._ Candlemas. According to the Gospel narrative, Mary fulfilled the commands of the Law (Lev. XII. 2-8), and on the fortieth day brought the prescribed offering to the Temple, where she met Simeon and Anna.

The first reference found in Christian writers to this festival is found in the famous _Peregrinatio Sylviae_, the diary of a Spanish lady who visited Jerusalem about 385-388. She tells us that the day began with a solemn procession, followed by a sermon on St. Luke II. 22 seqq., and a Mass. It had not yet a name, but was called the fortieth day after the Epiphany; and this naming shows that at Jerusalem the Epiphany was regarded as the day of Christ's birth. The lady's words show that the feast was not then observed in her own country. The feast was observed in Rome in 542; and Pope Sergius I. (687-701) ordered a procession on this festival. The opinion that is so often met with in pious books, that this feast with its procession of candlebearers was established by the Church to replace the riot and revels of the Pagan _Lupercalia_, is now rejected by scholars. For, processions, with or without lights, were so common amongst Pagans and Christians that any connection between these two feasts is negligible.

_March. St. Joseph_. In the Western Church the cultus of St. Joseph is not found in any calendar before the ninth century, although numerous traces of the esteem and veneration paid to him by individuals are found. The public cultus of St. Joseph was introduced by the private devotions of great servants of God, such as St. Bernard, St. Gertrude, St. Bridget of Sweden, John Gerson, St. Bernardine of Sienna, and other Franciscan preachers. The spread of the devotion in several countries led Pope Sixtus IV. (1471-1484) to introduce St. Joseph's feast, as a simplex, having only one lesson. Clement XI. (1700-1721) changed it into a feast of nine lessons. Two centuries previously the feast is found in Breviaries under date 19th March.

_The Annunciation_. Devotion to the Mother of God was continued by the apostles after the death of her Son. Fervent and widespread devotion is traceable in the Church's early days, but the organising of our Lady's feasts was a work of some time and difficulty. A great difficulty was the fear of blasphemy from pagans, and of error amongst pagan converts, so trained in myths and genealogies of the gods. Then the festivals commemorating the facts of the life, death and resurrection were primarily commemorative of the Redeemer and secondarily of His Mother. Long before the institution of her feast, the cultus of Mary was almost universal. The feast of the Annunciation falls on the 25th March with us. Its date depends entirely on the date of Christmas, but the birth of Christ was not always placed in calendars on the 25th December.

In early days the feasts of martyrs and other saints were not celebrated in Lent, and hence this feast of the Blessed Virgin was set down in some calendars as transferred, and was celebrated in Advent. In Spain, it was celebrated eight days before Christmas. In the East, the feast was generally celebrated on the 25th March, and gradually this date was fixed, and was sanctioned by several councils in the eleventh century.

_May. The Finding of the Holy Cross_. The history of the finding of the true cross by St. Helena is well known. The Alexandrine Chronicle gives the day as the 14th September, 320. This September feast of the holy cross is of earlier origin than the feast of May. The latter was established to commemorate the act of the emperor in 629, when he brought back to Jerusalem the true cross, from the Persian conquerors. On 3rd May, he handed it over to the Patriarch Zacharias, and, strange to say, this festival of May spread rapidly in the Western Church, whilst in the East only one feast, (the September one), of the finding of the cross was celebrated for centuries. In Milan, for instance, the September feast was received in the eleventh century, whilst the May feast was rooted in the Western Church very many years before that time.

The antiphons and hymns of this Office are, it is said, amongst the most beautiful and sublime prayers of our liturgy.

_The Apparition of St. Michael_. The cultus of the holy angels is of Jewish origin and existed in the Christian Church from the beginning. In St. Paul's Epistle to the Colossians (modern _Khonus on the Lycus_) he speaks of this devotion and of the attempts of a Gnostic sect to spread false doctrines on this point (Col. ii, 18). Although the evil wrought was long lived, true devotion to the angels was practised in Colossae and there the Archangel Michael appeared. In honour of this apparition, the festival of St. Michael in September was established. Devotion to the Archangel was of very early date in Rome and in the Western Church generally. Masses in his honour are found in the oldest Roman Sacramentary (483-492); and in these he is mentioned by name in prayers and prefaces. The May feast was instituted in the sixth century, to commemorate a second apparition near Sipontum on Monte Gargano, which took place on the 8th May, 520.

_June 29. Feast of St. Peter and St. Paul_. There always has been a constant tradition in Rome that these two saints suffered martyrdom on the same day, 29th June, and it is only natural that this day should be kept with great devotion and solemnity at Rome. In the East, feasts in honour of these martyrs were held at different seasons, Christmas, February and Epiphany. The day was kept in many places as a solemn holiday, servile works being prohibited. But in Rome, devotion was closely connected with the date and with the exact places of martyrdom. "Owing to the distance which separated the two churches of the apostles from each other, it was most fatiguing to celebrate Mass at both places, and so in course of time the festival was divided into two parts, and the Mass in honour of St. Paul took place on the 3Oth June."

_July. The Visitation_. This feast was probably originated by the Franciscans in the thirteenth century. It certainly was preached and spread by their zeal. It is mentioned amongst Franciscan records bearing date 1263. It was kept in different places at different dates. In Paris it was kept in April. In 1850 Pius IX. raised this feast to the rank of a double of the second class, to thank God for having, on this day, 2nd July, freed Rome from the revolutionary yoke.

_Feast of St. Mary Magdalen_. Commentators on Sacred Scripture are not agreed whether Mary of Magdala was the sister of Lazarus or whether there were two or three Marys connected with our Lord--Mary the sister of Lazarus, Mary of Magdala, and Mary the sinner named in St. Luke's Gospel vii. 27. The Roman liturgy seems to favour the opinion that Mary of Magdala was the sister of Lazarus, and that she was a sinner and was possessed by seven devils. The history of Mary Magdalen after our Lord's death has been written, with large and varied additions of adventure, by pious mediaevalists. In the Western Church, traces of the saint's cultus are met with in Bede and his contemporaries. But devotion far and wide begins with mediaeval times. The many legends which have grown up around her name and history have so obscured historic truth that the Breviary gives no historic lessons on her feast day, but gives as a lesson part of a homily from St. Gregory. Some of the legends may be found in the Office of St. Martha (July, 29th).

_August. The Assumption._ "In all probability this is the earliest of our Lady's festivals" (Kellner, _op. cit._, p. 235). Early writers mention the Garden of Gethsemani as the place of Mary's burial and the third year--some say the twelfth year--after our Lord's death as the year of her death. St. John Damascene relying on the writings of Euthymius tells us what we know of the Assumption. He tells that the wife of the Emperor Marcian (450-457) wished to transfer our Lady's relics from Jerusalem to Constantinople and was informed by Juvenal, Bishop of Jerusalem, that such relics were not in Jerusalem. The Blessed Mother had been buried there, in the Garden of Gethsemani, in the presence of the Apostles, Thomas alone being absent. On his arrival he wished to venerate the Mother of God; the tomb was opened for him, but nothing was found save the linen grave-clothes, which gave forth a sweet perfume. The Apostles concluded that Christ had taken to Heaven the body which had borne Him. The Emperor Maurice ordered the date, the 15th August, long and widely recognised, to be the date of this annual festival. However, some churches celebrated it on other dates. In the Gothico-Gallic missal of the eighth century, the feast is fixed for the 18th January. The festival was called sometimes _dormitio Mariae, pausatio Mariae_. It was celebrated in Rome at the end of the seventh century, but how long it had been in existence there, and in the West generally before that time, no one can say.

_Feast of the Name of Mary._ This feast owes its origin to the devotion of the faithful and was first authorised by the Pope in 1513. It was extended to the universal calendar in 1683, on the occasion of the deliverance of Vienna from the Turks.

Over the derivation and meaning of the name _Maria_ much scholarship and conjecture have been lavished. It is said to mean (1) _stella maris_ (Eusebius); (2) lady, from the Syrian _Martha_ (St. John Damascene); this is the Breviary meaning, but the Breviary uses the first meaning, _stella maris_, too; (3) stately, imposing one (Bardenhewer); (4) from the Egyptian, _merijom_, friend of water, bride of the sea (Macke).

_October. Feast of the Holy Rosary._ It is not necessary to speak of the origin of the Rosary. This feast was established by Gregory XIII. in 1573, as a thanksgiving for the victory of Lepanto (October, 1571). Clement XI. extended the feast to all Christendom in consequence of the victory gained at Peterwarden by Prince Eugene in 1716.

_November. Feast of all Saints._ This feast was "instituted to honour all the saints, known and unknown, and, according to Urban IV., to supply any deficiencies in the faithful's celebration of saints' feasts during the year. In the early days, the Christians were accustomed to solemnize the anniversary of a martyr's death for Christ, at the place of martyrdom. The neighbouring dioceses began to interchange feasts, to transfer them and to divide them, and to join in a common feast; ... frequently groups of martyrs suffered on the same day, which naturally led to a joint commemoration. In the persecution of Diocletian the number of martyrs became so great that a separate day could not be assigned to each. But the Church, feeling that every martyr should be venerated, appointed a common day for all. The first trace of it we find in Antioch on the Sunday after Pentecost. ... At first only martyrs and St. John the Baptist were honoured by a special day. Other saints were added gradually, and increased in number when a general process of canonization was established; still, as early as 411 there is in the Chaldean calendar a 'commemoratio Confessorum' for the Friday after Easter. ... Gregory IV. (827-844) extended the celebration on 1st November to the entire Church" (_Cath. Ency._, art, "All Souls").

_Feast of All Souls_, "The theological basis for the feast is the doctrine that the souls, which, on departing from the body are not perfectly cleansed from venial sins, or have not fully atoned for past transgressions, are debarred from the Beatific Vision, and that the faithful on earth can help them by prayers, almsdeeds, and especially by the holy sacrifice of the Mass. In the early days of Christianity the names of the departed brethren were entered in the diptychs. Later, in the sixth century, it was customary in Benedictine monasteries to hold a commemoration of the deceased members at Whitsuntide, In Spain, there was such a day before Sexagesima or before Pentecost, at the time of St. Isidore (d. 636). In Germany, there existed (according to the testimony of Widukind, Abbot of Corvey, c. 980) a time-honoured ceremony of praying for the dead on 1st October. This was accepted and sanctified by the Church" (_Cath. Ency._, art. "All Souls").

The psalms and lessons of this Office are especially well chosen, and the responses to the lessons--said to be the work of Maurice de Sully (d. 1196)--are greatly admired by liturgical experts.

It may be noted here, that, in the recitation of this Office, which is, for most priests, the only choral recitation of liturgy, care should be taken to select the proper nocturn or nocturns. "In the general rubrics of the Breviary (Tit. XIX. n. 2) it is stated that the invitatory is not to be said in _Officio Defunctorum_ per annum, excepto die Commemorationis omnium fidelium defunctorum, ac in die obitus seu depositionis defuncti et quandocunque dicuntur tres nocturni. When, therefore, only one nocturn is recited, the invitatory is to be omitted except on the dies obitus seu depositionis." In this latter case, even though the body is not present--for some special reason, such as contagious disease--the invitatory is not to be omitted.

"On any other occasion, no matter how solemn or privileged, such as the seventh, thirtieth, or anniversary day, when only one nocturn is recited, the invitatory must not be included. This is clear, not only from the rubrics of the Breviary and Ritual (Tit. VI., cap. IV.) but also from certain answers of the Congregation of Rites" (_Irish Eccles. Record_, December, 1913).

Dom Baudot's _The Roman Breviary_ gives in an appendix, pp. 239-252, "tables showing the date at which each saint was inserted in the Roman Breviary, the rank given to his festival, and the variations it has undergone. It is often difficult to give precise dates."

ROGATION DAYS, EMBER DAYS AND LITANIES.

"Litanies were solemn supplications instituted to implore the blessing of Heaven on the fruits of the earth. It was customary to recite them in the spring, that is, the season of late frosts, so much dreaded by the cultivators of the soil.... The people marched in procession to the spot, chanting the while that dialogue prayer which we call a litany, elaborated, according to circumstances, into a long series of invocations, addressed to God and to angels and saints."

"The day set apart for this purpose at Rome was the 25th April, a traditional date, being that on which the ancient Romans celebrated the festival of the Robigalia....

"The most ancient authority for this ceremony is a formulary for convoking it, found in the Register of St. Gregory the Great, which must have been used in the first instance in the year 598" (Duchesne, _Christian Worship_, chap, viii., n. 9).

Ember days, a corruption from Latin Quatuor Tempora (four times). "The purpose of their introduction, besides the general one intended by all prayer and fasting, was to thank God for the gifts of nature, to teach men to make use of them in moderation, and to assist the needy. The immediate occasion was the practice of the heathens of Rome. The Romans were originally given to agriculture and their native god belonged to the same class. At the beginning of the time for seeding and harvesting religious ceremonies were performed to implore the help of their deities; in June for a bountiful harvest, in September for a rich vintage, and in December for the seeding.... The Church when converting heathen nations has always tried to sanctify any practice which could be utilised for a good purpose." The fasts were fixed by the Church before the time of Callixtus (217-222). The spread of the observance of Ember days was slow; but they were fixed definitely and the fast prescribed for the whole Church by Gregory VII. (1073-1085). (_Cf. Catholic Encyclopedia_, word, Ember Days; Duchesne _Christian Worship_, chap, viii.; Dom Morin _Revue Benedictine_, L'Origine des Quatre Temps, 1897, pp. 330-347.)

NOTE A.

THE BREVIARY HYMNS.

Of all the many and varied branches of Christian art, there is none which offers to the researches of criticism a field so extensive as does the hymnography of the Roman Breviary. No other source of liturgical study, if we except the antiphonarium, has received such attention from studious men. But never, in any age, did this study receive such careful treatment and give rise to such patient and laborious research as in our own. (Pimont, _Les hymnes du Breviare Romain_, Introduction.)

In this note, an attempt will be made to define a hymn, to tell of the introduction of hymns into the Roman Breviary, and to note briefly the character of these hymns.

St. Augustine, commenting on Psalm 122, defined a hymn as a song with praise of God, cantus est cum laude Dei. It may, however, be more strictly defined as a spiritual song, a religious lyric (v. _Cath, Ency._, art. "Hymn").

In the early Christian assemblies great use was made of the psalms and canticles in their congregational singing. St. Paul wrote: "Speaking to yourselves in psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord" (Ephes. v. 18) "...teaching and admonishing one another in psalms, hymns and spiritual canticles, singing in grace in your hearts to God" (Col. iii. 16). The Jesuit, Father Arevalo, in his _Hymodia Hispanica_, cites many witnesses, such as Clement of Alexandria, the Apostolic Constitutions, Pliny the younger, to prove that hymns were used in the first and second centuries. But a much-debated question is, whether those hymns were really made part of the Office, as hymns stand there to-day. Some scholars deny that they were; others assert that they were certainly part of the Church's Office. All agree that they were certainly in use formally and substantially in the Office in the third and fourth centuries in the Eastern and in the Western Church. The Council of Antioch (269-270) wrote to the Pope that Paul of Samosate had suppressed some canticles recently composed in honour of Jesus Christ. St. Dionysius of Alexandria composed some hymns, to win over an erring bishop. In the fourth century the Council of Laodicea spoke of the introduction of some hymns, which were not approved; and St. Basil tells us that hymns were in universal use in the Eastern Church.

In the Western Church, St. Hilary of Potiers (370) composed a hymn book for his church. Its existence is known from the words of St. Jerome. St. Augustine states that St. Ambrose (340-397), shut up with his people in the church in Milan by the persecutors, occupied his flock by their singing of hymns which he himself had composed, and some of which are in our Breviaries. The Church of Milan certainly had hymns in its Office and in its Office books then, for St. Paulinus in his life of St. Augustine wrote: "Hoc in tempore, primum antiphonae, hymni ac vigilae in Ecclesia Mediolanensi celebrari coeperunt; cujus celebritatis devotio usque in hodiernam diem, non solum, in Ecclesia Mediolanensi verum per omnes pene Occidentis provincias manet."

But the question arises, when did Rome introduce hymns into her liturgy? The learned Jesuit, Father Arevalo, held that the Roman Office had hymns as an integral part from the time of St. Ambrose, and he called the opinion of those who held that they were of later introduction an inveterate error, _errorem inveteratum (Hymnodia Hispanica_ XVIII., n. 95). The introduction of antiphonal chanting was introduced into Rome at the time of St. Ambrose and liturgical hymn singing, too, was introduced about the same time. This we know from the Milanese priest Paulinus, St. Augustine, Pope Celestine I., and Faustus, Bishop of Riez. But formal, official and systematic hymnody was not introduced in Rome until centuries after the death of St. Ambrose. Mabillon (Suppl. ad IV. lib de div. off. Amalarii, t. 11) and Tomasi (In annot, ad Resp. et antip. Rom. Ecc.) place the date of the introduction of hymns into the Roman liturgy, in the eleventh or twelfth centuries. But scholars now agree that hymns were formally recognised in the liturgy of Rome in the latter half of the ninth century. "To judge of what Amalare of Metz says, there was no sign of it at the beginning of the ninth century, but from the middle of the same century onwards hymns must have been introduced into the Office used by the Churches of the Frankish empire, and shortly afterwards in Rome" (Baudot, _op. cit._, pp. 67-68). Wilfrid Strabo agrees with Amalare. Rabanus Maurus testifies that hymns were in general usage in the second part of the ninth century. (Migne, Pat. Lat. clx. 159, cxiv. 956). This is the opinion of Gueranger, Pimont, Blume and Baumer.

Dom Gueranger explains why Rome, the mother and mistress of all the churches, did not adopt the practice of hymn chanting in her liturgy for centuries; why she did not precede or quickly follow the Eastern and many parts of the Western Church in this matter of liturgical hymns. "The Church," he says, "did not wish to alter by religious songs the simplicity, or the meaning, of her great liturgical prayer. Nor did she wish to adopt quickly any innovation in her liturgy or discipline" (_Inst. Liturg._ I. 1, pp. 170-171).

No part of the Church's liturgy has met with such persistent, abusive, and often ignorant criticism as her hymns have received.

The renaissance clerics, the Gallicans, the Jansenists, and the Protestants poured forth volumes of hostile and unmerited criticism on the matter and form of Rome's sacred songs. Becichemus, rector of the Academy of Pavia in the sixteenth century, in his introduction to the work of Ferreri, wrote of the hymns: "sunt omnes fere mendosi, inepti, barbarie refecti, nulla pedum ratione nullo syllabarum mensu compositi.... Ut ad risum eruditos concinent, et ad contemptum ecclesiastici ritus vel literatos sacerdotes inducant.... Literatos dixi: nam ceteri qui sunt sacri patrimonii helluones, sine scientia, sine sapientia, satis habent, ut dracones stare juxta arcam Domini." The remarks of the rector recall the saying of Lactantius, "literati non habent fidem." Ferreri, who had been commissioned by Pope Clement to revise and correct the Breviary hymns, wrote in his dedication epistle: "I have given all my care to this collection of new hymns, because learned priests and friends of good Latinity who are now obliged to praise God in a barbarous style, are exposed to laugh and to despise holy things." Santeuil (1630-1697) characterised the Breviary hymns as the product of ignorance, the disgrace of the Latin language, the disreputable relics of the early ages, the result of lunacy.

Violent attack leads to violent defence. Both are generally born of ignorance, a partizan spirit, and exaggeration. Pious Catholic defenders write that the Roman Breviary has hymns far superior to the classic lyrics of ancient Rome; that they have an inimitable style; that they are far superior to Horatian poetry; that there is nothing to compare with their style and beauty in pagan classics, Indeed, zeal has led some holy men to censure Pope Leo X., Clement VII., and. Urban VIII. for their attempts to correct these compositions, which they hold to have been perfect.

Truth seems to hold the place of the golden mean between the bitter critics and the over zealous defenders of our Breviary hymns. The following propositions, drawn from Father Barnard's _Cours De Liturgie Romaine_, may be taken as a fair and accurate statement of the views of scholars, views which may be safely held by all students of this portion of liturgy.

_First Proposition_:--Many of the hymns of the Roman Breviary have not the elegance of the Odes of Horace, of the hymns of Santeuil and of Coffin.

Proof:-(1) The holy Fathers had outlined in a rough sketch rather than perfected their hymns (Pope Urban VIII., Bull Quamvis, 17th June, 1644).

(2) Speaking of the new Hymnal of Ferreri, Pope Clement VIII. says that the new work could only add to the splendour of worship and help to the common interest, implying that the new hymns helped religion by their accuracy and grace of correct poetic forms.

(3) Pimont, the author of a classic work on the Breviary Hymns, in a number of comments, notes the crudities of the Breviary hymns, even in their revised forms. Thus, in the hymn for Prime, he notes apparent ruggedness. He passes similar comments on the hymns assigned to the little hours.

(4) Bacquez states that all the hymns do not join beauty of expression to the merit of the thought expressed, and that a certain number lack style and good prosody.

These opinions should not be extended to all, nor even to very many of the Breviary hymns. All serious critics agree about the beauty of such hymns as the _Aeterne rerum Conditor_, the _Somno refectis artubus, Splendor Aeternae gloriae, Verbum supernum prodiens_, and a good number of others.

The greater part of the Breviary Hymns are composed according to the rules of prosody, and their form is lyric, the popular form of Latin song, which preceded in Italy the prosodical system borrowed from the Greeks, and used by the classic pagan poets. The critics of the Renaissance period are very loud and very wrathful over the form of these hymns. Some of them accuse St. Ambrose, Prudentius and Gregory the Great of gross ignorance of the rules of Latin verse and, what to the critics was worse, ignorance of the ways of pagan classical models. But, was the rhymed, tonic accented lyric, which was to be sung by all sorts and conditions of men, in public, such an outrageous literary sin? Was it ignorance or prudence that guided the early hymn writers in their adoption of popular poetic form? It is not certain by any means that the early hymn writers wished to copy or adopt the classic forms of the Augustinian age. Nor is it clear that such men of genius as St. Ambrose, Prudentius, St. Gregory the Great, were ignorant of the rules and models of the best Latin poets. It seems that they did not wish to follow them. They wilfully and designedly adopted the popular lyric forms, so that they might give to their flocks in popular and easily remembered forms, prayers and formulas of faith.

_Second Proposition_:-The Breviary hymns have the principal elements of poetic beauty.

Briefly, these elements are sublimity of thought, beauty of sentiment, aptness of expression, unction of form. In these matters the Breviary hymns are not inferior to the classic poetry of paganism, nor to the much-belauded beauties of the Gallican Breviary hymns (_vide_ Bacquez, _Le Saint Office_, notes vi. and viii. in finem).

The composition of the hymns is in perfect harmony with the end for which they are intended, that is, liturgical prayer, chanted prayer. Their phrases do not display the vain and superfluous literary glitter of the much-lauded Gallican hymns, but their accents go out from the sanctuary and live in the hearts of the people. Their language is, like the thought and expression of the psalms, the word of a soul praying to God and adoring Him in fervour, in simplicity, and in faith. Of the piety and expression of the French hymns, Foinard, an ardent apostle of the French liturgical novelties, wrote: "Il ne parait pas que ce soit l'onction qui domine dans les nouveaux Breviaries; on y a la verite, travaille beaucoup pour l'esprit; mais il semole qu' on n'y a pas travaille autant pour le coeur." Letourneux, the fierce Jansenist, wrote to the Breviary-poet, Santeuil, his co-worker: "Vous faites fumer l'encens; mais c'est un feu estranger qui brule dans l'ensenoir. La vanite fait en vous ce que la charite devrait faire." And the Catholic De Maistre, so famed for his fair-minded criticisms, wrote of the new hymn-makers' works: "They make a certain noise in the ear, but they never breathe prayer, because their writers were all alone (_i.e._, unaided by the grace and guidance of the Holy Spirit) when they composed them." Of the Roman Breviary hymns he wrote: "They always pray and excite the soul to prayer." "Train your hearts to attention, and hear all their prayers. You will in them see the true religion, as clearly as you see the sunbeams."

_Fourth Proposition_:--The characteristic of the Roman Breviary hymns is to express with lively sentiments and with unction the noble ideas and beautiful sentiments of the supernatural order, in a simple manner, without prosodical pretension, yet having ever a true rhythm which sometimes vies with better compositions.

The characteristic mentioned in this proposition, which comes as a corollary from the three preceding propositions, is one which is clearly noted in our Breviary hymns. For by their very position in the Breviary, side by side with the Psalms, Scripture extracts and words of the Fathers, the Church shows her esteem and her use of these lyrics of prayer and praise. Again, the Church's mind is shown by her retention of her hymns in her liturgy, notwithstanding the many efforts made to substitute a new hymnal. Up to the sixteenth century these Breviary hymns were universally esteemed. They were admired by St. Augustine. They are quoted and praised by St. Thomas in his Summa. Deays the Carthusian {1402-1471} wrote a beautiful commentary on them. Amongst all priests, secular and regular, the hymns were venerated and loved. Although there were many men of genius in every age and in every part of the Christian Church, the hymns escaped until the renaissance under Leo X. (1475-1521).

The lovers of everything classic and pagan were pained and exasperated at the venerable simplicity, the lack of prosody, the vagueness and crudity of the wording of the liturgical hymns. In 1531, Wimpheling, a priest of the diocese of Spire, produced a work, _Himni de tempore et de sanctis_ ... _secundum legem carminis diligenter emendati_. Leo X., yielding to his own taste and the wishes of the learned innovators who were ardent students of pagan antiquity, commissioned Ferreri to compose a new hymnal for liturgical use. His book was allowed for liturgical use, but was not prescribed. It omitted all the old hymns sanctioned by the Church for centuries, and sung with fervour by thousands down the ages. "There are found in the work of Ferreri," wrote Dom Gueranger, "all the images and all the allusions to pagan beliefs and usages which we find in Horace. Sometimes, it is only fair to say, his hymns are beautiful and simple ... but they follow generally and too servilely the pagan models ... but they are the work of strong and clear inspiration, which under the mask of classic diction shows itself in every part." (_Inst. Liturg._ t. I., p. 370.) During the reign of Pope Paul III. new hymnals were issued, but the Breviary hymns were not removed. St. Pius V. in his reform of the Breviary did not touch the Breviary hymns. Clement VIII. in his reform added new hymns but did not remove nor retouch the old ones. This work remained for Pope Urban VIII. (1623-1644).

Urban VIII., Maffeo Barberini, was a poet of no mean rank. Before his election to the papacy, he was a recognised lover of classical literature and an adept in following classic themes and classic forms. Our Breviaries contain some few of his compositions and they show correctness of form, poetic merit, and piety. They are the hymns, _Martinae celebri, Tu natale solum_ (January 20); _Nullis te genitor, Regali solio fortis_ (April 13). His great desire was the correction of the Breviary hymns. This work of correction was not beyond the personal power of the Pope himself, if we judge him by his hymns. His views are expressed in the Bull _Divinam Psalmodiam_, issued to promulgate the corrected hymns. It found a place in all copies of the Roman Breviary in the last century. To carry out the corrections outlined by the Pope, four Jesuits were appointed, and whether the result of the corrections is the Pope's or the Jesuits' is a highly and hotly disputed point. First of all, the task set to the Jesuits was a very difficult one, and one demanding much prudence as well as learning. It may seem to us that to begin the correction, mutilation and reconstruction of the works and words of men so great in church history and liturgy as Prudentius, Sedulius, St. Ambrose, St. Paulinus, was a work of rashness, a sort of sacrilege, attempting to remodel the glowing piety of their poems to the pattern of Horace's verse. But the Jesuits had got their commands and they were bound to obey. They were chosen on account of their classical scholarship, which was kept sharp by their daily teaching in college, and they were specially bound by a vow of loyal obedience to Papal orders. "It is only fair to give them the credit that out of respect for the wishes of Urban VIII, they treated these ancient compositions with extreme reserve and, while they made some impressions clearer, they maintained the primitive unction in a large number of passages" (Baudot, _op. cit._, p. 185).

They corrected more than nine hundred false quantities found scattered through the Breviary, 58 in the psalter per hebdomadam, 359 in the proper de Tempore, 283 in the proper of Saints, and 252 in the common of Saints. They changed the opening words of more than thirty hymns. Some hymns were untouched--e.g., the three hymns of the Blessed Sacrament, the _Ave Maris Stella_, which is rhythmic prose, not verse, and the hymn of the Angels, which was sufficiently perfect. The metre of three hymns, _Tibi Christe splendor Patris_, and the _Urbs Jerusalem_ and _Angularis fundamentum_ were changed.

The Jesuits have been censured very bitterly for their work of correction. Perhaps they merited some censure, but surely they did not merit the censures heaped on them by hostile critics like Thiers, Henri Valois, and the Franciscan, Cavalli. They answered their critics splendidly and triumphantly by the works of Father Arevalo, S.J. But the wordy war lasts to the present day. Students who wish to see the unrevised and the revised hymnal of Urban VIII. may consult Daniel's _Thesaurus hymnologicus_ for examples. Other examples are given in Monsignor Battifol's work, and others in Dom Baudot's. If the reader read in the Breviary, the hymn _Te lucis ante terminum_, he may note a difference in that, the revised form, and this, the unrevised:--

Te lucis ante terminum, Rerum Creator poscimus, Ut solita clementia Sis praesul ad custodiam.

Praesta pater omnipotens Per Jesum Christum Dominum Qui tecum in perpetuum regnat Cum Sancto Spiritu

Again, see Lauds for Passion Sunday, _Lustra sex_, second verse, unrevised reads:--

Hic acetum fel arundo Sputa clavi lancea Mite corpus perforator Sanguis unda profluit Terra, pontus, astra, mundus Quo lavantur flumine.

_Iste Confessor_, unrevised reads:--

Iste confessor domini sacratus Festa plebs cujus celebrat per orbem Hodie laetus meruit secreta Scandere coeli.

Qui Pius, prudens humilis judicus, Sobrius, castus fuit et quietus Vita dum praesens vegetavit ejus Corporis artus.

The imitation of Breviary hymns has for centuries formed a notable part of sacred Latin poetry. A great amount of Latin poetry dealing with sacred themes finds no place in Missal or Breviary. Every nation has ancient Latin hymns, generally modelled on the then existing liturgical models; and these hymns are found in national hymnals and in works dealing with Christian antiquities, but they find no place in modern liturgy. Thus the Latin poetry of the ancient Irish Church is formed for private and not choral use. The oldest purely rhythmical Latin hymn is that of St. Sechnall (1448), "Audite omnes amantes Deum, sancta merita." But neither it, nor any other of the old Latin hymns by Irish writers, finds place in the Breviary. Collections of Latin hymns by Irish writers of early Christian Ireland are to be found in Todd's _Book of Hymns of the Ancient Irish Church_ (Dublin, 1885-1891); the _Irish Liber Hymnorum_ (London, 1898), the _Antiphonary of Bangor_ (Warren's Edition, London, 1893).

One of the most difficult works for a scholar to attempt and to carry out to his satisfaction is the translation of prose or poetry into another language. The work of translating the Latin of the Roman Breviary into English was attempted and completed years ago. The work was great and creditable, but not renowned as a feat of translation. The hymns of the Breviary have been translated by several authors in every country of Christendom, and with different degrees of success. The study of the Breviary hymns is a highly interesting one, and when it is supported by the different efforts of different translators, it yields new delights, and new beauties are discovered in verses which are sometimes said too rapidly for earnest thought and attention. In the list of books given in the bibliography below, there are given the names of books of translated hymns. Any one of them is of great interest.

NOTE B.

PARTICULAR EXAMEN ON THE RECITATION OF THE DIVINE OFFICE.

I. How preparation for saying the Hours is to be made:--

(a) Have we before commencing to recite the Breviary made a fervent act of faith in the presence of God and in the sovereign majesty of Him to Whom we are going to speak?

Have we endeavoured to purify our hearts by an act of contrition, in order that we may escape the terrible reproach which God addresses to the sinner--"to the sinner God hath said, 'Why dost thou declare my justices and take away covenant in thy mouth?'" (Psalm 49, v.16)?

Have we taken particular care to clear off from our souls everything which can distract us, and above all others these things to which we are attracted and to which our minds may return during our prayer?

"Ante debes facere quod ait propheta: scopebam spiritum meum donec incalescat spiritus tuus ex devota meditatione et affectum et desiderium concipiat" (D. Gerhard Zutp. de spir. Ascen.). "Studeat oratione devota et recollectione animi interna divinum praevenire officium" (St. Bona. spec, di., p.2, c.7).

Have we recollected ourselves and remained silent for a time, particularly when passing from study or from a secular business, in order to banish vain or worldly thoughts, and to make ourselves ready to receive the Holy Ghost?

Have we united ourselves to Jesus Christ, Who is the perfect praise of God, the Father? Have we united ourselves in spirit to the Church, in whose name we are going to praise God? "In unione orationum ac meritorum Christi Jesu gratiam ad officium debite persolvendum petat" (St. Bona. _ibid_.)

Have we begged the Holy Ghost by the intercession of the Blessed Virgin and the saints, whose offices we read, that we may be allowed to join our praises to those which they give God?

Have we always formed intentions general and particular, not forgetting to form intentions embracing the intentions of Christ and His Church?

Have we adopted some pious thought prior to our reading, so that distractions may be excluded and fervour fostered during our recitation? Have we chosen suitable time and place to pray?

Have we taken pains to mark the places in the Breviary and looked over the rubrics? Has not negligence in these matters caused innumerable distractions?

II. Dispositions which we should have in saying the Office:--

Let us find out with what dispositions we recite the Divine Office, and if we say it in the manner in which the Church wishes it to be said, digne, attente, ac devote. (Orat. rec. ante offic.).

1. Have we considered well that God is present and that we speak to Him? Do we look on ourselves as instruments which need to be animated with God's holy spirit in order to bless His holy name? Have we said the Office with all the respect and all the veneration which His almighty majesty calls for? Cum timore et humilitate, tanquam Deo visibiliter presente, psallant (S. Bona, spec, discip., p. 1, c. 15).

2. In order to say it attentively have we taken great pains to put away all kinds of distractions?

"Munda cor meum ab omnibus vanis perversis et alienis cogitationibus" (_ibid._).

Have we rejected even good thoughts which were unsuitable for the time of recitation, and above all have we banished idle or indifferent ones?

Have we tried, following the example of the saints, to excite in ourselves the different sentiments expressed by the Psalms, or to dwell on some perfection of God, or on some mystery of our Lord, or on some virtue of the saint whose office we read? Have we piously dwelt on these, or on some other subject proper to the Church's season or according to our needs?

"Si orat psalmus, orate; si gemit, gemite; si gratulatur, gaudete; si timet, timete" (St. Aug. in Ps. 30).

In order to say the Office devoutly, have we said it with love, having our hearts and souls fully alive to the advantages and the excellence and the beauties of the Divine Office?

Have we said it with fervour, abandoning ourselves to a good emotion, to holy affections, and to joyous transports, which the Holy Ghost usually works in fervent souls? Have we done this work with joy, taking a peculiar pleasure in this holy labour, recognising the great honour it is to be a partaker in the songs of praise offered to God by the heavenly company, whose hosts are filled with His glory?

III. How we must keep watch over ourselves in reading the Office:--

Let us examine ourselves to find out if in reading the Breviary we keep the rules of good recitation, as laid down by the saints--Distincte, integre, continue, reverenter, ordinate (St. Bonav., spec. discip. p. 1, c. 16).

1. _Distincte_, Do we recite distinctly, observing the ordinary pause at the middle and at the end of each verse, not hurrying the one on the other? Do we articulate every word, not adopting a careless or too speedy pronunciation?

"Non in gutture vel inter dentes, seu deglutiendo et syncopando dictiones vel verba" (Con. Basil, sess. 22).

2. _Integre_. Do we say the Office in its entirety, being scrupulously careful not to omit the smallest part, and taking great care that a part that we should wish or try to say by heart shall not slip out of our recitation altogether or be mutilated?

"Integre, ut de dicendis nihil omittant" (St. Bona., spec, discip., p. 1).

3. Continue. Do we say our Hours without interruption? Do we love this holy exercise? Or do we easily interrupt our prayer on any trifling pretext, and on the first opportunity?

"Interruptiones in eo non fiant, nisi urgente necessitate" (_ibid_.).

4. _Ordinate_. Do we say our Office with order, that is, order both in substance (not substituting one Office for another) and in manner, according to the rubrics arranging the several hours?

"_Ordinate in substantia, tempore et modo_" (St. Bona. spec., _ibid_.).

5. Have we said our Hours piously, with all the modesty and all the reverence which so holy an action demands? With becoming attitude, not lying prone, not crossing our legs; without saluting or speaking to those passing by?

"In officio curando magnopere reverentia et honestas, cum ubique sit eadem cui tune loquimur et adstamus Deitas et majestas" (_ibid_.). (From _Examens Particulers sur l'Office Divin_, par M. Tronson).

NOTE C.

BIBLIOGRAPHY.

Priests are provided in their text-books of College days with reliable guides dealing directly and indirectly with liturgy. Hence, some of the books quoted here may already be favourites with many readers; but, perhaps, some books in the list may be brought to the notice of students of liturgy for the first time, and may be useful in introducing priests and church students to easy, pleasant paths in liturgical studies. The prices quoted may be useful to book-buyers,

1. Dom Gueranger, _The Liturgical Year_ (1895, Duffy, Dublin, 16 vols. £3 9s.)--This work is a favourite with all lovers of liturgy, It studies and comments on the Church's liturgy day by day, week by week. It gives readers of the Missal and the Breviary a new interest and an additional fervour in their daily prayers. It is a standard work and holds its own wonderfully against all competitors.

2. _Cours De Liturgie Romaine Le Breviare_, L'abbe Bernard, Sulpician (Paris. 1887, 2 vols, 7 francs). This is a text-book written with great care, showing fine scholarship and deep piety. It is the work of a skilled teacher.

3. _Le Breviare Romain, Commente_ par L'abbe Maugere. Paris. 1887, 6 francs.--A very concise and useful work, which I have used often in compiling my book.

4. The articles in the _Catholic Encyclopedia_, on the Breviary and liturgy generally.

5. Duchesne, _Christian Worship_ (London. 1904. 10s.). Very readable and serviceable to students of early Church history.

6. Battifol, _History of the Roman Breviary_. (London, 1912. 15s.)

7. Biron-Baumer, _Histoire du Breviaire_. (Paris. 2 vols. 11 francs.)

8. Baudot, _The Roman Breviary_ (London. Cath. Truth Society. Price 4s.6d.)

Monsignor Battifol's book is well and favourably known. It is in English, and has had a large circulation. It received searching and severe criticism from Dom Baumer, the author of _Geschichte des Breviers_. Baumer's work (translated into French by Biron) is a work showing wonderful industry, learning and critical acumen. The great German Benedictine was aided in several parts of his work by Mr. E. Bishop, the English liturgiologist, who intended to translate the work into English. Dom Baudot's book gives in concise form the results of the labours of Battifol and Baumer. The book is readable, accurate, and is excellent value for the price.

9. _The Calendar_. The introductory matter given in the Breviary suffices for the wants of the ordinary student of liturgy. But those who wish for an exhaustive study of times and seasons may safely read _Kalendarium Manuale_, Pars I. _Festa immobilia_, Editio secunda; price 9 lire; and Pars. II. _Festa Mobilia_, price 13 lire, by Rev. N. Nilles, S.J. Calendar study is highly interesting, and the articles in the _Catholic Encyclopedia_ and Father Thurston's articles in the _Month_ on Calendar affairs are always instructive.

_The New Psalter_ (Myers and Burton. London. 1915. 3s.6d.) is a very useful and practical help to the understanding and application of the new rubrics. I have quoted several times from its pages,

_Heortology_, a History of Christian Festivals from their Origin to the Present Day, by Dr. Kellner, Professor of Catholic Theology in Bonn, is a translation of a text-book written for German students preparing to pass Government examinations. It is a fine book, and if a student of liturgy knew its contents well he would have no poor knowledge of this and, incidentally, of other questions of liturgy. Gueranger, Duchesne and Kellner constitute the beginnings of a student's liturgical library (London, Keegan, Paul. 1908. Price 10s. 6d.). An excellent little volume by Father McKee, dealing with the same subject, is published by Catholic Truth Society, London, 2s, 6d. It is introductory and elementary.

10. Thousands of works on the Psalms have been published. But any priest or student who studies Steenkiste's work on the Psalms learns nearly all that is needed to recite his psalms digne, attente ac devote. His work is a mine of useful, pious, and, in the main, accurate comment on the inspired text. Breviary students studying this commentary need little else to help them to admire, to understand and to use their psalmody in a prayerful manner. Steenkiste, _Liber Psalmorum_ (3 vols, Bruges. 1886. Price 15s.).

_The New Psalter of the Roman Breviary_, by Fillon, S.S. (London, Herder. 1915. Price 6s.).

Father Fillon was consultor to the Biblical Commission. His notes are short and useful to those who, having studied the psalms, can recall their meaning by a few brief hints. Its comments are too brief, but it gives the Latin text, English translation, notes on psalms and newly added canticles, and is arranged in the order in which they stand in the Pian psaltery.

_Sing Ye to the Lord_, by Rev. R. Eaton (London, Catholic Truth Society. 2 vols. 4s. each).

In these books the leading idea or ideas of the Psalms are taken up, and beautiful explanations and spiritual readings given. The books are delightful reading, and give Breviary readers, old and young, fresh thoughts on psalms which through familiarity and constant repetition may have lost some of their pious meaning and prayerfulness.

Books of Scripture commentary by non-Catholic writers should be read with caution, and often ecclesiastical permission for their perusal must be sought. Neale and Littledale's _Commentary on the Psalms_ (6 vols. London. 1867) is a compilation by two Anglican scholars, from the commentators of the Middle Ages. The wonderful piety of these men of old, saints and scholars, their beautiful comments, their glowing fervour, and above all their knowledge and love of the Bible text, surprise us all. Sometimes, of course, these mediaevalists run into far-fetched, outlandish comments, but the compilers give always the comments of the Masters, St. Thomas, St. Bede, etc.

Very many metrical arrangements of the Psalms by non-Catholic authors exist in English. Most of these metrical efforts are very poor, unreliable in giving the sense, and awkward and ungainly in poetic forms. An interesting book is Prothero's _Psalms in Human Life_. The author was a Protestant, hence his numbering of the Psalms may at first sight be confusing,

Sermons fresh and beautiful, full of unction, and full of texts, sublime and practical, are to be found in the Psalms. A work, little known in our islands, is Monsignor Doublet's fine work, _Psaumes etudies en vue de la Predication_ (3 vols. 8th Edition. 12s.).

A charming booklet, dealing chiefly with the Psalms as prayers, is Rolland Gosselin's _Prieres et Meditations bibliques_ (Paris. 1917. Bauchesne. 3s.).

_10. Hymns._ Immense labour has been devoted to the study of Latin sacred poetry. The _Analecta Hymnica_ in 60 huge volumes testifies to the learning and zeal of its Jesuit authors. Ordinary mortals content themselves with lesser works, such as Pimont's _Hymnes du Breviare Romain_ (Paris Poussielgne. 2 vols, 12-1/2 francs), or with _La Poesie du Breviaire, Les Hymns_, by l'abbe C. Albin. Price 6 francs. The opinions and judgments in neither book are infallible; and some of Pimont's findings have been roughly criticised and sometimes rejected. But both books give good, sound knowledge of Breviary hymns and thus help to make their recitation a pious and a rational exercise, not a mechanical, soulless labour.

Translation of poetry has ever been a study and a pastime. Every cleric is familiar with the prose translations which aided his boyhood's labours in rendering the poetry of Horace and Euripides into modern speech. But prose efforts are one thing, and poetical efforts are another, and just as many have laboured to present Virgil and Homer in modern language, in metre, in rhyme, in rhythm; so, many poets and verse-makers, in different ages and in different climes, have laboured to turn into modern poetic form and into their own national tongue the poems of the Breviary. The Breviary hymns have met with several good, kind, translating poets; but very often they have been rudely handled by well-meaning verse builders. Passing over in charitable silence the indifferent efforts of those people, it may interest some students of the Breviary to read the efforts of well-known authors to translate the liturgy, its anthems, responses, collects, hymns, into good English.

(1) _The Day Hours of the Church_.--A translation of the Horae Diurnae, with the psalms, etc., arranged according to the reform of Pope Pius X. This is a good book, giving in parallel columns on the same page, Latin and English translations. It includes the very best hymn translations by Catholic authors, John Dryden, Cardinal Newman, Father Caswall, etc. (Burns & Gates. 8s.). This book is intended for the use of the laity, and, owing to the strict regulations issued for the printing of the new Roman Breviary, this book may not lawfully be used to replace the Breviarium Romanum. But, as it is a complete translation of the little Hours of the Church, it is a very useful aid to the attentive and devout recitation of the Hours. A look at its pages before each hour's recitation, or a glance to see the meaning of some verse of psalm or hymn will repay anyone. It is a wonderfully careful production, has a beautiful _format_, and is good value at the price marked.

(2) _Annus Sanctus_, by Orby Shipley (Burns & Oates. 1884). This book contains the work of many Catholic translators, and their translations of Breviary hymns vary in merit. It contains a good introduction, the translations attributed to Dryden, and it gives some things which are always interesting, the efforts of several minds, poets and verse-makers, to render the same Latin hymn into English verse. It includes verses from several Irishmen.

(3) _Hymns from the Roman Breviary_, translated (Catholic Truth Society, London. Price 1s. 6d). A good selection from Catholic and non-Catholic translators. The translations of Dr. Neale, Anglican--held to be superior in fidelity and in poetic form to that of any English translator--are given in this booklet. Neale's _Collected Hymns_ (Hodder & Stoughton, 6s.) are useful for translators and composers of vernacular hymns. But his work is, I think, over-rated.

(4) Other translations of Breviary hymns are found in the collections of hymns used in Anglican churches: _Hymns, Ancient and Modern; The English Hymnal; The Hymner from the Sarum Breviary_ (Plain-song and Mediaeval Society, London); _Songs of Sion_, by Woodward, etc.

For advanced study of liturgy, Dom Cabrol's _Dictionaire D'Archeologie Chrietienne Et Liturgie_ (Paris: Letouzey et Ane) is indispensable. Its study delights and consoles those who possess it.