MHI1 ■•.-':'■' " ■.;■■■•,;.:/..' .«-•'•■ ■BDOmaKV ..*.'■• My n ilIM H I 1 i n ~ Wnni S: Hra BKsh BkEi! Ws^mSmm l^L«r l->?i: Bra rra tdM l&i : mm KMHKmsQ^I • • • ' ■ r &££- ■ 1 1 ill HW Hil K HI :,.-..». *&•$* 1 8 El I • 'Alii ■I hHMHH s fe$ I *• 9* H i ■rot H s fW| BKol ■hk " • HOmuBIDuIMuU • v • 1 '■■.'?"■'' wfliWHM BiwiMlnf ffT f yin MEDII ^EVI KALENDARIUM. VOL. II. OK DATES, CHARTERS, AND CUSTOMS OP THE MIDDLE AGES, WITH FROM THE TENTH TO THE FIFTEENTH CENTURY; AND AN ALPHABETICAL DIGEST op OBSOLETE NAMES OF DAYS: FORMING A GLOSSARY OF THE DATES OE THE MIDDLE AGES, WITH TABLES AND OTHER AIDS FOR ASCERTAINING DATES. BY R. T. HAMPSON. IN TWO VOLUMES, VOL. II. LONDON: HENRY KENT CAUSTON AND CO., BIRCHIN LANE. MDCCCXLI. PRIXTRD BY HENRY KENT C.U'STOX, Birchin Lane, Corn hill. DATES, CHARTERS, and CUSTOMS OF THE MIDDLE AGES, &c. &c. BOOK IV, GLOSSARY. [77ie Initials D, E, G, L, T, V, refer to the Kalendarx in Vol. I. and the Figures which follow them refer to tlie pages.] Abacuc. — "With Marias, &c. Jan. 19. E. 449. Abdon & Sexxex.— July 30. G. 410. V. 428 T. 441. E. 455. " 3 Kal. (Aug.) Natalia Sanctorum Abdonis et Senes" (Kal. Arr., $26). Persian Princes martyred, 254. Abitis. — Obits in old Eng. and Scot. See Anniversary Days. Abraham. — See Dominica de Ahrahame. Abreu, Abrieu. — April. " Le mois d'Abrieu." N. Fr. Roman. &c. Absolutions Dies. — Day of Absolution (Holy Thursday) which precedes Good Friday : " In ipso absolutions die, qui est ante parasceven." — Chron. Ca- merac. I. iii, c. 74. The power of absolution, from oaths at least, seems to have been claimed in 750, when it was decreed, that an oath set against the interest of the church was not tenable: " Juramentum contra ecclesiasticam utilitatem non tenet" (Decretal. 1. xi, t. 24, c. 27 ). By a canon of Edgar, in 907, the bishop is directed to administer absolution to all the people as- sembled together, on Thursday before Easter (Spelm. Cancil., t. I, p. 401 ,). Hence, among us, this day was called Schir, Shere, and Shear Thursday. In tin- n •L'ii of Charlemagne, and in that of Louis, absolution was by petition and judicial : " May God put away all thy sins, and deliver thee from all evil" (Ji'ib. J'i/tr.) Henry I. of England, having a reluctance to break his promise, was thus assured by P. Calixtus : " I am Pope, and will absolve yiui from your promise." In consequence of a papal dispensation to nullify his father's will, which Henry II. had sworn to execute, the king robbed his brother of his inheritance (Eudmer, V. 120; Innct, Orig. Brit., 300, 344J. Vol. II. n 2 GL08SATIY. See Cosna Domini; Dies Mandati; Dies Viridi ; Jeudi Saint ; Maundy TJmrsday, §•<:. Acacius. — See Achacitjs. Accensio Lunse. — The first illumination of the new moon in each month In a MS. kal. at St. Germaine's of the 10th century : " Luna Januarii media nocte accenditur; Luna Febr. inter mediam noctem et galli cantum accen- ditur, &c." — Du Cange, i, 75. Achacitjs and Companions. — June 22, Achacii sociorumque ejus : interpo- lated with St. Alban (p. 427). This was Acacius, an officer under Adrian : there were also of this name a mart, under Decius, and a bp. of Antioch in 250, otherwise called Achates, and sometimes Agathangelus ; — his day, March 31. Achilleus.— With Nereus, &c, May 12. V. 426 ; T. 438 ; E. 453. A. D. — An abbreviation of Anno Domini most commonly ; but the same let- ters are also used for ante diem. In the latter case, they have sometimes been mistaken for the preposition ad, particularly by ignorant transcribers of manuscripts of the higher ages, who have written, for instance, ad IV. halendas, instead of ante diem quart am kalendarum. Adacttjs, Adauctus. — T. 442; E. 456. See Felix and Ac dactus. Adfrid, Pr. Conf.— Oct. 26, L. 470. This is the day of King Alfred, who seems here to have been mistaken for a priest and confessor. See .ZElfred rex obiit (hie.) Adnuntiatio Sanctoe Marine Virginis. — March 25 : V. 424 ; T. 437. See An- nunciatio Dominica. Adomarus. — See Atjdomarus. Adorate Dominum. — The introit from Ps. 96 (" Adorate Dominum omnes angeli ejus") : and name of the third Sunday after Epiphany. Adoratio Crucis. — See Cross, Adoration of; Dominica de adoranda Cruce. Adoratio Magorum. — The adoration of the wise men from the East : a name of the Epiphany. Adrian us, Miles. — March 4, G. 401, where miles seems to be synonimous with martyr: S'ce A'cruanej- fcrtopunj baer- aebelan pertej-. — Jul., A. X. Others of this name, and their days were: 1, abbot, 710, Jan. 9; 2, priest, 7th cent., April 1 ; 3, with Eubulus, March 5 ; 4, Oct. 12 : G. 415. And the following : — Adriani martyris, Festum.— Sept. 8: V. 430; T. 443; E. 457. " 6 id. (Sept.) Natalis Sancti Adriani, et Nativitas Sanctse Mariee." — Kal. Arr. 826. He was martyred in 306, and his day in the Greek church is Aug. 26. Adsumptio Beatse Marine — The Assumption of the V. Mary, which see Ad te levavi. — Introit from Ps. 24 (" Ad te levavi animam meam"); and name of the first Sunday of Advent. Advent ; Advent Sunday ; Adventus ; Adventus Domini. — The four weeks preceding Christmas, devoted by the church to preparation for the advent of Christ, were commonly called A dventus Domini : " Erat autem hiems, et dominici natalis solemnis expectatio, quae Adventus Domini dicitur." — Gu- lielm. Neubrig. Hist., 1. v. c. 17. For the same reason they are named Nati Adventus, in the Benedictional of St. ^Ethelwold. In a more restricted sense, the word Adventus was employed to denote the day of the nativity; and the time immediately preceding that day was called Ante Nativitatem, or Ante GLOSSARY. 3 Natdle Domini. This custom obtained more particularly among the A. Saxons. — Archmol, v. xxiv, p. 50. Some authors pretend that Advent was instituted by the Apostles.— Durand. Bat. Div. Off., I. iv, c. 2; Pol. Verg. I. vi, c. 8, p. 377. To this account of its origin Hildebrand objects, because the Apostles observed only the festivals of Easter, Pentecost, and the Nati- vity ; and he adds that Maximus Taurinensis, in 450, has a homily on Ad- vent, whence it appears that, if he also wrote the titles of his homilies, the festival has been celebrated from the 5th century. — De Diebus Sanctis, p.W. Others say that it was first observed in 423; and others, again, in 433. What cannot be controverted is, that St. Ephraim, who died in 378, has a sermon on the dominical Advent (Oper., per Ger. Vossium; Antv. 1619,) ; and that it is the subject of a sermon by Chrysostom, in 407 (Oper. t. v, horn. 137,). The first council of Ma<;on, in 581, instituted a fast in Advent thrice a week, Monday, Wednesday and Friday, from the feast of St. Martin to Christmas, excluding the Saturdays, because it was not usual, at this period, to keep the seventh day a fast except in Lent. Hence it appears, as well as from the Ambrosian Missal, that Advent formerly contained six Sundays. — Du Cange,t.i,c1G9. In fact Martinus Sacerdos says, in Observat.de Ritu Ambros. : " Inde incipit officium de Adventu Domini, cujus sex dominicae assignantur." — MaMUon, Iter. Ital., t. II, p. ii, p. 107. And Pinius notices this number of Sundays as a peculiarity in the Mozarabic ritual. — Tract, de Antiq. Liturg. Hispan. ; Antv. 1740. We learn from the Capitularia Caroli Magni, that, in the ninth century, there was a fast of forty days at Advent, which though not enforced by canons, had become a law of custom. Ama- larius, however, who lived in the same age, testifies that this fast was ob- served by the rigidly pious only, and not in all churches.— Moreri, t. I. A. p. 752. On account of this fast, Advent was often called Quadragesb^ia S. Martini ; and, when the time of fasting was contracted within the present limits of Advent, Quadragesima Parva ; La Petite Careme, or little Lent. The retrograde computation of time, which prevailed among the ancient Ro- mans and primitive Christians, was retained for nearly six centuries in count- ing the Sundays of Advent, and that which fell nearest to the Nativity, and which of course was at the end of the period of Advent, was called its first Sunday, while the most distant from the Nativity, or that which fell nearest to the feast of St. Martin, was the sixth Sunday of Advent. In the year 1000, according to Du Cange, the rule was established, by which the com- mencement of this festival was fixed to be the Sunday on or nearest to the feast of St. Andrew, or, as it is better expressed in the Portiforium Sar»sbu- riense, edit. 1528 — the first Sunday after the feast of St. Linus is the first Sunday of Advent. But the following rule, from Bed. Argument. Lun. Oper. 1. 1, p. 205, belongs to the 8th century ; it is contained in the Saxon MS. from which the Kal., v. I, p. 434, is copied : " Quicumque Aduentum Domini celebrare desiderat,videat ne ante quinta Kal. Deeembris, nee post Hi. nonas ipsius mensis transeat ; sed in his septem diebus ubicumque Dominicus Dies aduenerit iliac sine dubio et sine errore celebrare ualebit." — Fo. 25, b. The words Primus Adventus Domini (p. 432, 459) and Ultimns Adventus (p. 433, 4G0), the first and last days of Advent, define the space within which the first Sunday must fall, according to the dominical letter of the yeor. Advent Sun- day commences the liturgic year of the churches of Rome and England: GLOSSARY. " Adventus tempus, quod dominicse Nativitatis memoriam aiitecedit, ideo- que nuncupatur, quia totus ordo ejus ecclesiasticus ordo, juxta contempra- tionem Adventus Domini dispositus est." — Rupert, de Div. Off., I. iii, c. 1. Our ancestors shewed great reverence and devotion at this time (says Jacob)? in regard to the approach of the solemn festival [the Nativity] ; for ' in ad- ventu domini, nulla assisa debet eapi.' " — Inter Placit. de temp. Beg. Joh. y Ebor. 126. But the Stat. Westm. 1, c. 48, ordained that, notwithstanding the usual solemnity of time and rest, it should be lawful in respect of justice , and charity, which ought at all times to be regarded, to take assizes of Novel Disseisin, Mort d'Ancestre, &c. in the time of Advent, Septuagesima, and Lent. This is also one of the seasons, from the beginning of which to the end of the octaves of the Epiphany, the solemnization of marriages is forbid- den without special license, as we may find from the old verses : Conjugium Adventus prohibet; Hilarique relaxet; Septuagena vetat, sed Paschce Octava reducit ; Rogatio vetitat, concedit Trina potestas. Law Diet. v. Advent. An old translation of these verses i3 given in Termes de la Ley, p. 26„ aa follows : " Advent all marriage forbids, Hilary's feast to nuptials tends ; And Septuagint no wedding rids, Yet Easter Octaves that amends. Rogation hinders hasty loves, But Trinity that let removes." The time for celebrating marriages prohibited by the Council of Trent is not so much curtailed; it is from the first Sunday of Advent to the Epiphany, and from Ash Wednesday to the octave of Easter, inclusively (Corso delle Stelle,p. 15; Torino, 1777^. Among the Greeks, some begin Advent from Nov. 15, others from Dec. 6, and a third body from Dec. 20. So, at Con- stantinople, some made an Advent of forty days, some of three weeks, and others reduced it to a single week. — Moreri, t. I. A. p. 752. Adventus Do- mini sometimes occurs as a date ; in the annals of Norwich, the cathedral of that city is said to have been rebuilt, "anno 1278, dominica prima Ad- ventus Domini" (Anglia Sacra, t. i, p, 401 ) ; on the first Sunday of our Lord's Advent, which was Nov. 27 in 1278. Advent wa9 also used for the whole period ; Osbern, bishop of Sarum, died innon A'&uent (within Ad- vent).— Chron. Sax., an. 1019. The table of moveable feasts in the Common Prayer Book exhibits Advent Sunday according to Easter ; but they are not otherwise connected than by the Dominical Letters. Adventus. — Sometimes Advent signifies the translation of a saint or martyr; but in the Chron. Sax., an. 903, it seems to mean the first removal. " In this year was consecrated the new minster, on pinceaj-tpe. -j r. Iu'oocep cyme" (at Winchester and St. Judoc's advent); which Dr. Ingram, mistak- ing it for the day of consecration, translates, " at Winchester on St. Judoc's advent." The meaning, however, is, that the consecration of the minster and the translation of the saiut occurred at the same time ; and it appears from the Peterborough Catalogue of Relics, that St. Judoc and St. Grimbald GLOSSARY. O were deposited in the new minster: " In Wyncestrc — in novo monasterio, sanctus Grymbaldus, presbyter, et sanctus Judocus, confessor" (Antient Hist., French and Engl., p. 246J. See Jcdoci Translatio. Adventus B. CAS8IAHI Episcopi. — July 16. — Kal. Arr., 826. Adventus Corporis Justi de Eremo. — August 4 (S. Hieron. Martyrol., II. non. Aug.) Aduinela S. Petri.— August 1, " Aduincnla S. Petri :" V. 4-20; T. 442; L. 468. " Ad Vincula S. P." E. 456. This manner of writing Dies or Festum S. Petri ad Vincula, is of common occurrence in dates : " Le jour seynt Pere Aduincula," in a certificate ef 1 Edw. III. — Madox. Formul. Angl. n. 23, p. 12. See Petri ad Vincula Fest. JEdfamina. — Jan 31 : G. 398. It appears to be a clerical error. iEfensang. — Eve Song, a canonical hour, about 4 o'clock. From St. Dunstan's Concord of Rules, it appears to have been equivalent to Vespers. iEpreri sepen range 3 e pceolon unpcriyban 4a peopo'&a. -j ptan'&an hi ppa naco'ee. ob bone paeterinep ■fcaeg, (After Evesong you must uncover the altars, and let them stand thus bare until Saturday). — JElfrici Epist. ad Sacerd.; Tib. A. III./o. 104. See Hours Canonical. JLftera Geohles Monath — The after or second yule month, answers to our Ja- nuary ; V. 422. The name is supplied from the Saxon Menology, Julius, A. X, and may, perhaps, slightly differ in spelling from the original words, which the fire has destroyed. The meaning of Gule, or Yule, and its or- thographical varieties, has been explained in vol. I. p. 92 n., and p. 282. See ttrra Geola ; Egyptian Days ; Hora ; Signa Mensium. Altera Lytha Monath.— The month of July ; V. 428. Supplied from the same source as the preceding. The Menology merely says, that it is the month called Julius in Latin, and is the seventh of the year. See Lytha Monath. JEL7BAOT8, archbp. & mart. — April 19; V. 425. In the same kalendar occurs iElfeagtis, bp. March 12 {p. 424), which seems to be a mistake, for iElfeage was martyred " iii kal. Maii," 1012, and his translation was Saturday, " xvii Ju- nii," 1023. See Elfegus. JElfred Rex obiit (hie). — Oct. 26; G. 416. Alfred Athulfing, the king, died six nights before All Saints' Mass (Chron. Sax., an. 901J, and was enrolled among the British saints (Briton. Sancta, p. ii. p. 222, where, however, the day is said to be Oct. 28). This entry, as observed I. 395, is fatal to the opi- nion that Galba belongs to the year 703. It is singular that the author of the Catalogue of MSS. in the Cotton Library, p. 243, should also have fallen into this mistake. He says : " Argumentum ad inveniendum annum incar- nationis Domini, ex quo conjicere licet kalendarium hoc descriptum fuisse A. D. 703." " Hie obit iEIfredi rex," Oct. 26. I. T. 444, for Alfred, or iEfredus rex. JEmere. — Without day, i. e. without date; a barbarous compound of a (priv.J, and j'//ifpa. — Diet. Roman. Celtiqur, $c. Xpiphi. — The 11th Egyptian month (V. 427), sacred to Osiris, beginning June 25. Plutarch says the Egyptian! celebrate the nativity of the eyes of Osiris on the 30th day of Epiplii, when the sun and moon are supposed to be in the same right line with the earth. — De Iside et Osir., c. 52. Squinoctinm. — See Equinoctium. .Era. — Any given year, in some writers; hence such expressions "as entering 6 GLOSSARY. down the sera," " the 1108th sera," &c. The derivation of the word has oc- casioned a diversity of opinions; and in the books of the council of Carthage and Toledo, as vrell as in an inscription on the ancient temple at Nebrissa, it is written Era. " We understand almost the same thing by a period as a cycle ; only we commonly apply the name of a period to a larger interval of time. A period differs from an epoch and an sera in this, that it includes a respect to the terminus ad quern, whereas these two relate only to the ter- minus a quo. Thus, we may justly say the 1664th year of the Christian epoch, but we cannot call it such a year of the Christian period, because this is not a periodic epoch. — Strauch., a. I. c. 9, s. 2, 4. iErra Geola. — Before Yule, V. 443, i. December. Supplied from the Saxon Menology, Jul. A. X., which accounts for the name thus: Fopfcam 8a monSap Tpejen pyn'feon nem'oon anum naman. o$ep pe aeppa jeola. ofcep pe sepTepa. popSan $e hypa ofcep sanjjep bepopan fcaepa punnan. lep ton $e heo cyppe hij; fcaep ^sep lenje. ofcep septep. — (Because two months are denominated by one name, of which one is the Before-Yule- day, the other the After ; for the former precedes the sun before it turns itself in the length of the day, and the other follows it). This fixes the yule- day to December 22, the day of the winter solstice (see Vol. I, p. 55), though there can be no doubt that Dec. 25 bore the name of Yule-day among the Saxons, who had not yet lost sight of the pagan celebration of the solstice ; and it also adds probability to the opinion, that the word geola, with its or- thographic varieties, was originally hwel, or htceol, a wheel ( Vol. I, p. 92 n\). See Gole Feast ; Yule; Egyptian Days; Hora; Signa Mensium. ^rra Iula. — The same as iErra Geola. It occurs in Bede, and the Dano-Sax. poetical Menology, Tib. B. I, fo. 112, b. Dsenne polcum bpin^S. Then the morning brings mopjen to mannum. to nations, to men, mona^S to Tune. the month of December ; *&ecembpip. *»pihTa beapnum. to the children of nobles seppa iula. ^Erra Iula. V. 423 in Dr. Hickes's copy, Thesaur. t. I. p. 203 ; but when correctly ar- ranged, it is 430. See Egyptian Days ; Hora; Signa Mensium. jErra Januaria. — Jan. 1, 1564. This name marks the discontinuance of com- mencing the year at Easter among the French, in consequence of an edict issued by Charles IX. — Du Cange, t. I. c. 206. jErra Lytha. — June, in Bede. See LytJia Monath. .ZEstse. — A word used for astivi. jEstatis initium habet dies xcn. — May 9 ; V. 426. May 24 ; D. 453. The Summer of the Saxons commenced May 9, but they differed by three days as to its length. The Menol. Sax. (Jul. A. X.) and Brydferth (De Comput. Eccles.) give it only 90 days. jEstivi Initium. — May 9 ; G. p. 405. So, also, the Dano-S. Menol., Tib. B. I. fo. 111. .Etheldrythe, Virgin.— June 23: V. 427; E. 454; L. 466; T. 440. Her translation, October 17; V. 431. June 23, as her feast day, agrees with GLOSSARY. / .Kfric's homily (Jul E. VII. fo. Mb):" viiii. kl. Natal. S'ce JEtheldrythe Virginia"— and with the Menology (Jul. A. X) : Doerte haljan cpene jeleojtner ^Ebeh>jiybe (the decease of the holy queen iEtheldryth) ; yet, in the kalendar of the Common Prayer Book, we have—" October 17, Ethel- dreda, V. 2." However, the error, if it be one, was not originally made by the authors of that kalendar. She was the daughter of Anna, king of the East Angles, who was slain in 654 (Chron. Sax.), and was married to an al- derman, who died, and then to Ecfryd,or Egfrid,king of Northumbria (Jul. E. VII. 93J. With both her husbands she lived in perfect maidenhood ; " et tamen in virginitate usque ad finem remansit" (Ant. Hist., p. 246,). She died in 679. — Chron. Sax. ^THELFLEDiE Depositio. — Oct. 23 ; T. 444. See Depositio. ^Evum. — An age, or duration, which has a beginning, but no end (Censorin. de Die Nat., c. 16 ; Strauck., I. 8, s. 1). It occurs in the classical sense of cetas : " Cum essem quasi octavi anni aevi" (Greg. Tur. de Vit. Pair.) The plural is sometimes found equivalent to tempora, as in Vit. S. Ricardi Ep., Jun. 11, 248 : " Inde post pauca seva factum est, quod omnia sua morte, fa- bricse templi B. Maria?, veteris nuncupate reliquit." — Du Cange, I. c. 212. Aoapitcs, mart.— August 18 : V. 429; T. 442; E. 456. Slain in 275. There were also, 1, Agapitus, with Sixtus, &c, Aug. 6: 2, pope, 536, Sept. 20 : and, 3, bp. & conf., March 16. Aoas Day. — Agatha's Day : " Wretyn on seynt Agas day in hast," 1469. — Paston Letters, v. iv, p. 426. Agatha, V. M. — Feb. 5. In the Portiforium Sarisbur. 1528, it is given as a rule, that wherever the golden number of the year after this festival, the Sunday following the number is the first Sunday of Lent : " Ubicunque prima Luna fuerit post festum S. Agathae, prima Dominica sequens erit Dominica Quadragesima;." For instance, in 1036, the G. N. was III, and the D. L. was A. On referring to the kalendars, the G. N. after S. Agatha is found at March 1, and the letter A. at March 5, which was the first Sunday of Lent in that year. This saint finds a place in the kalendar of the Common Prayer Book. Simeon Metaphrastes, in his life of S. Agatha, says that she was born at Palermo, and suffered under Decius in 251 : but some of the ancient breviaries making Catania the place of her birth, occasioned a remarkable contest between the two cities for the honor of having produced a person, whose very existence is extremely doubtful. On the authority of her Greek biographer, who lived at least 650 years after her supposed martyrdom, Cle- ment VIII, at the end of the 16th century, substituted Palermo for Catania, on which the senates of the two cities sent deputies to argue the case at Rome. A summary of the proceedings is given by Robinson (Ecclesiast. Researches, ch. xi, p. 354-7; 4to, Catnbr. 1792,). In the end Urban VIII, about 1622, after duly considering the matter, wisely decided for neither party, but inserted in the Breviary : " quam Panormitani et Catancnses ci- vem suam esse dicunt" (Brev. Rom., Par. 1623,) ; whom the people of Pa- lermo and Catania claim to be their citizen. 2, There is another Agatha, or rather another day ascribed to her, in Galba, p. 409, July 5, and her trans- lation ib., July 12. Age. — The longest space of human life; a century ; a definite space, as the Middle Age, which commences, according to French chronologists, A. D. 8 GLOSSARY. 409, and ends A. D. 1-413. — See Mourn ; Century; Seculum. Age, in the sense of majority, was not complete by the canon law before 25 ; by the feudal and English law, 21 in a knight, and 16 in a woman (Reg. Majest., I. II. c. 41, *. 3j. Bracton states the latter at 15 (I. II. c. 37, s. 3J. By ancient custom in Derbyshire, any person at the age of 15 might sell or give tenements, and be deemed of full age as soon as he could count twenty shillings, measure cloth, or weigh merchandize ; and the like custom for a woman. — Assysa Com. Derb. Placit. da T. Pasck. Claus. 9 Edw. I. rot. 5 : Keurden, MS. teo.fo. 339 (Manchester College Libr.) Agna. — G. 397, 398 (Bed. Ephemer. Oper., t. I, p. 242J. Under this name, St. Agnes is celebrated by Prudentius — Hymn 14. Agnes, V. M.— Jan. 21 : V. 422; T. 425; E. 449; L. 461. The two last ka- lendars have also, Agnes, the second [commemoration], Jan. 28 ; but the two former call it the octave of Agenes. See Festum Agnetis secundo. Agnet, Augnet. — See Agnes. " Wry ten at Febrygg, ye Monday afferseynt Augnet's day," 1465 (Paston Letters, v. iv, p. 244,1. " Agnet ye fyrst" ( lb. p. 422J. Agni Circumcisio. — Jan. 1 ; G. 397. Ags. — August, or Augustus; T. 442. " Kl. Ags." for Kalendas August! ; T. 441, and Julius, A. VI. In a charter of Chlodovseus III, in 691, " Agustus minsis," the month of August (Du Cange, t. I. c. 257 J. Agosto, Mod. Ital. Alammasse Day. — On Lammas Day, Aug. 1 . — Robert of Gloucester, p. 200. " And bat hii alammasse day myd her poer cam." Alba. — Morning, or dawn of day : aide, Er. Albae. — The week following Easter and Pentecost ; thus, Benedict of St. Pe- ter's, before 1143, calls the interval from Easter Day to the following Satur- day, " Infra Albas Paschoe" (Lib. Pollicit., n. 62, p. 144) ; and Du Cange says, that the Onto dies Neophytorum are named " Albas Pentecostes" in the in the Poemtentiale of Theodore, Abp. of Canterbury, c. xviii. — Gloss., t. I. c. 274. Alban, M.~ June 22 : V. 427; T. 440; E. 454; L. 466. The Saxon Menol. (Julius, A. X.) at this day says, " The passion of St. Alban. The place where St. Alban suffered, is near the city which the Bryttwales (Britons) named Verolamium ; and the nation of the Angles now name it psetlin^a-ceaf rep." (Watlingacaster, Watlingchester, or city of the Watlings). I do not remem- ber that topographers have noticed this name of St. Alban's. The kalendar of the Common Prayer Book gives June 17 to this Saint, which is certainly the wrong day. The Laity's Directory and the Corso delle Stelle, as well as the Breviaries, have the same day as our kalendars, June 22, which must be read in all dates before the Reformation. iElfric's homily on the Passion of St. Alban mentions no day (Jul. E. VII, 89 b.) In the Portiforium Sarisb. he is styled " Protomartyr Anglorum;" and Robert of Gloucester, p. 82, says : " Ymartred at bilke tyme, seynt Albon was on, That was be firste martyr, bat to Englond com." The same form is observed in ancient dates, as " The xi Kalends of Julii, the vygell of our first martir, Seint Albon." — MS. Chron., temp. Ed. III. Arch. XXII, 280. GLOSSARY. » Atc.MCND, Alkemu^db.— March 19; a martyr in 800 : " Suche a day je schul haue seynt Alkemundus day. He is patron of a chyrche. f>an schul je know \> x a patron in Englys is a defendur, wherfore se schul vnclurstonde b 1 iclie chirch hath too patronus, one in heiien, anothyr in erthe, one to de- fende hur from gostcly enimycs, and onob r to dcfende hur from bodyly cnimyes" (Mirk's Fcstiall ; MS. Claud., A. II, fo. 102, b). The right of patronage to churches began in the Council of Xola, 402. This name is vul- garly corrupted to St. Talkamund. Aldelm, B. Conf.— May 25 : T. 439; E. 453. Aldelm, or rather Aldhelme, was bishop of the West Woods, as Sarnm was called, and died in 709 (Chron. Sax.) There were also — 1, Aldelm, or Adelm, 1100, Jan. 30: and — 2, March 31. Aldwold, Bp. — August 1 ; E. 456. See AxiiELWOLn. Alectrophone. — Cock Crow (Forster, Per. Cnl. p. 644J. Others call it Alec- tri/ophnnr, aXtKrpvoQujvia. See Cock Croic ; GaUicantus ; Pulli cantus. Alexander. — Feb. 9, March 11 : G. 399, 401. With Eventius and Theodolus, May 3 : V. 426 ; T. 439 (where Evortius, and Theortolus by error for Theo- dolus) ; E. 453. The Sax. Menol. Jul. A. X. has at May 3 : " The passion of Alexander, the young pope, at Rome, and with him his two priests, Even- tins and Theodolas" (fo. 95 b.) But the Arras Kal. of an. 826, has—" V. non. (Maii) Natalis Sanctorum Juvenalis, Eventi etTheodoli." Besides this Alex- ander, who was martyred in 119, there were — 1, with Empodius, mart. 178, Apr. 6—2, Bp. of Jerusalem, mart. 249, May 18—3, the Collier, bp. 250, Aug. 11 — 1, Patriarch of Alexandria, 326, Feb. 26 — 5, Founder of the Ac- metes, 440, Jan. 15. The Juvenal in the Arra3 Kal. was the first bishop of Navarre, in 377. Alexius & Ken elm, m. — July 17. Alexius or Alexis, 4 cent. March 17: Gr. ch. See Kexelm. Alhalwenmesse. — Mass of All Hallows, or Saints. See All Saints; Mass. Robert of Brunne dates the arrival of K. William of Scotland, in 1189, to perform homage to Richard, in — " The moneth of Novembre, after Alhalwenmesse, That wele is to remembre, com kyng William all fresse." Chron., p. 127. Alhalwcntyde. — All Hallows' tide. — Paston Letters, v. I. p. 26. Alhollontide. — All Hallows' tide. See Title. Allehalowenday. — All Hallows' day. In the original record of the new year's gifts of Henry VI, in 1436, when the title of the herald, Anjou king of Arms, was altered to Lancaster king of Arms : " Item, dclivM by your saide com- aundem 1 the erles of Warewyke and Stafford, and your chamb'leyn beying presenl at that same tyme, that is to say, on Allehalowenday laste, whan ye were crowned, ye gaf to an heraude kynge of annes, afore that tyme called Aungoye, and thanne at that fest his name changed by vow and called Lan- castre, j belle of sylverweyng xvj. unc. and an other belle of sylver at that tyme delw r d to oon that was made pursevant, and thanne called Coler, the which weyed viij. unc." (Cleoj). F. IV, fo. 103,). The words " when ye were crowned," mean merely wearing tbc crown. Alleluia; Alleluiah. — Scptuugesimn Sunday, when the hymn of joy ceased to Vol II. c 10 GLOSSARY. be sung in the church. The word was introduced by St. Jerome, who died 420, from the Hebrew, and signifies Praise ye God (Pol. Verg., I. v, c. 13, p. 342J. For a long time it was employed only once a year, on Easter day, in the Western church (Augustin. Epist.\\9, ad Januar.) ; but oftener among the Greeks. According to Gregory the Great, Damasus, who died in 384, introduced the custom of singing Alleluia in all offices of the year ; and Gregory issued a decree to the same effect, so that it was sung even in the ser- vices for the dead. At length, the chant was suppressed in the office and mass for the dead, and, as will be shewn more particularly, from Septuage- sima to the Graduale of the mass on Holy Saturday, when the words — " Laus tibi domine, rex aeternie gloriae," were substituted. This alteration appears to have been made by the Council of Toledo 4, in 643, which, by can. 11, pro- hibited the singing of Alleluia during the whole period of Lent, permitting it to be resumed at the festival of the Resurrection (Pinii Liturg. Mozarab., c. Ill, *. 99j. Durandus says that it was allowed to be sung on the Sun- days, between the octave of the Epiphany and Septuagesima, and on the Sun- days between the octave of Pentecost and Advent (Ration. Div. Off., I. V, c. 4) The rule of the Saxon Benedictines was — Fftam ear-trion op pen- tecopten py alleluia butan ro ^aele'nneppe secpy'oen aej$pert je on pealmum ^e on rtepp um. priam penrecopten o\> lenctenep anjinne aelce niht aer uhrpanje pi alleluia gecpe&en, &c. : From Easter to Pentecost let alleluia be said without intermission in both the psalms and responses ; and from Pentecost to the beginning of Lent, with the six after psalms. Every Sunday night, except in Lent, let the canticles, matins, primes, tierces, sexts, and nones, be sung with alleluia, and let vespers be said with the an- them. Responses are never sung with alleluia, except from Easter to Pen- tecost (MS. Titus, A. IV. fo. 40), In Dr. Hickes's catalogue of Saxon MSS., there is a sentence which would appear to be the rubric of a rule for finding Alleluia: " Regula ad inveniendum diem qui dicitur Alleluia" (Thes. t. II. p. 249J. But the MS. to which it refers (Titus, JD. XXVII ) contains no such rubric or rule, though there is a table for finding Septuagesima Sunday, which our ancestors certainly called Alleluia, as is evident from the homily, " De Alleluia," in the Sax. MS., Faust., A. IX. fo. 36 b. It is preceded by a homily on Septuagesima, and is a short explanation of the reason of its omis- sion on that day. The name was common among the old German writers : Pezius calls Septuagesima Sunday — " Der Tag uncz man Allelevia nider- legt" (the day on which Alleluia is laid down). — Haltaus, Cal. Med. JEvi, p. 43. Alleluia Clausum. — It might be supposed that this was Saturday before Sep- tuagesima Sunday, when Alleluia was laid aside : " Sabbato Septuagesimae ad vesperam tacetur Alleluia, et dicitur, Laus tibi, domine" (Lib. Pollicit. n. 30, p. 132,); but it is the same as Alleluia alone. An annotator on Not- ker's Commentary on the Psalms, written at the end of the tenth century, says : " Sunday so man das Alleleuja hinleiten, vel leit, dicitur in Historia Lombardic. Teuton., fo 47 MS., ' Dominica circumdederunt me,' quae est tertia ante jejunium quadragesimal" — i. e. the Sunday which is called Alle- luia clausum, is called " Dominica circumdederunt me," which is the third before Lent. What Notker himself says has been quoted in Vol. I. p. 150 n. In this sense, it is found in a plea of the time of William I. : " Ab illo die, GLOSSARY. 11 quo claiiditur Alleluia, usque ad octauas Paschac." — Selden, Annot. in Ead- ?ner, p. 199. Alleleuie Clost. — The same as the preceding. Du Cange quotes Pierre de Fon- taines (Concil. c. v, s. : " Sairemens cesse des les commencement de PAvant duskes a lendemain de la Teffaigne et deske l'Alleleuie clost jusques a quinzaine de Pasques." Alleluia Dimissum. — The same as A. Clausum. — Haltaus, Cal. Med. JEvi, p. 43. Alleleuaticae Exequiae. — The funeral of Alleluia — a ceremony performed in some cathedrals on the eve of Septuagesima, and in others on Septuagesima Sunday. — See Vol. I, p. 149. Du Cange gives the vespers, matins, and lauds for the occasion, from a liturgy of the tenth century (t. I, c. 312, 313). Alle Solyne Day. — A lie Souls' Day, Nov. 2. An ancient and decayed MS. homily begins — " Such a day je schalle have Alle Solyne day that bene in purgatory, abyding there the mercy of God" (Harl. Coll., 2391, fo. 128J. See Festum Omnium Animarum. All Halan Day. — All Saints' Day — " November 1, being All Halan Day." — Abp. Laud, 19 Car. I. in State Trials, V. I, p. 492; Ed.fol. All Hallamass. — The same. All Hallontide. — The same, including the eve. All Hallowe'en. — The eve or day before All Hallows' day, Nov. 1 : On ealpa haljena maepf e aepne (On All Hallowe'n mass even. — Chron: Sax. 1094. All Hallowenmas. — The mass of All Hallows, with the old plural termination en : Fopan ro alpa haljena majppan (Chron. Sax , an. 1053,). One of the articles in the bond of convention of the Saxon Gild at Exeter is, that the members should assemble thrice in twelve months : ane to fee CDichaelep maeppan. ofcjie pifce to fee CDapian maeffan oppe COi'one pintpe. bpiVean pij?e on eall pashgpa GDaeffe "6335 opep Gaptpon. Dr. Hickes translates this passage : " Prima in festo S. Michaelis archangeli, secunda in festo S. Mariae proximo sequente solstitium brumale, et tertia in omnium Sanctorum festo, quod post Pascha celebratur." The first of these festivals is Michaelmas, Sept. 29 ; the second, the Purification, Feb. 2; and the third, All Hallamas after Easter, which Dr. Hickes understands to be May 1 : " Id est, Calendas Maii. Vide librum H. Lestrangc — The Alliance of Di- vine Offices, 1 ed. p. 158 ; 2 ed. p. 148" (Tim. Ill ; Diss. Epist. 21, 22,). The passage to which he refers in L'Estrange amounts to this — that on the 1st May, St. Basil has a homily on All Saints, whence that author concludes that the festival of All Saints was formerly celebrated on the 1st of May. The date in question, however, seems to be a blunder of the Saxon writer of the bond, who, knowing that all martyrs were saints, and forgetting that all saints were not martyrs, employed the wrong term. It is probable that the festival called the Natalis B. Marias ad Murtyres, May 13, appointed by Boniface IV. in 007, when he converted the Pantheon into a Christian temple, must be the festival intended for the third meeting of the Gild; be- cause the Saxons have always understood Hallowenmas to be the 1st of No- vember; for instance, Kin^r Alfred died Oct. 20 (See JElfred Rex hie obiit), and the Saxon annalist says that he died six nights before All Hallowenmas : pyx nihtuin asp ealpa hahspa ma'ffan (Chron. mi. \)-l\). Canute also, in his law, JJe Festit et Jejuniis, commands that a fust be observed on each 12 GLOSSARY. of St. Mary's festivals, and on each of the Apostles', except tliat of Philip and James, which, he says, we do not constitute a fast by reason of the Easter festival, by which it was preceded: To 8'cam ODanian maeppan aelcepie. -j ro asleep Xpoptolep niseppan paepten. butan PpILIPI an^ IACOBI. pe ne beo'&afc nan paeptan popSam eXSTGRLICXN FRGOLSG (LI. Cnuti, p. ii. c. 16). It is, therefore, evident that the first of May was then understood to be the day of the apostles, Philip and James, as the 1 st of November was understood to be All Hallowenmas. The Dano-Saxon Me- nology of the same age as the law, having described the entrance of Blot- monath, or November, says : An't by ylcan "caej. And on the same day ealpa pe heah>a$. the festival we hold Sancta pymbel. of All the Saints bana pifc o$$e sen. who, after or before, ponhtan in ponulfce. wrought in the world pillan "opihtnep. the will of the Lord. Thesaur., t. I. v. 387 ; but, correctly arranged, v. 390. Tib.,B.l.fo. 112 8. Gregory IV, in 835, transferred the festival appointed by Boniface to the 1st of November, wliich he consecrated to the worship of the Virgin, and all martyrs and saints Now the words open eaprnon, in the bond, have reference to the festival of Boniface for May 13, and cannot apply to May 1 , because Bede, whose authority in the West, and particularly among his coun- trymen, was as great as that of St. Basil in the Greek church, had already taught the Saxons that the 1st of November was held in honor of All Saints. See Festum Maria et Omnium Martyrum ; F. Apostolorum; Festivitas Omnium Sanctorum. All Hallamas. — The same. When the names of festivals were as familiar as in Shakspeare's days, Simple's false reckoning in the Merry Wives of Windsor must have been irresistibly ludicrous : " Upon all hallowmas, a fortnight afore Michaelmas" (Act I, scene 1). The clown in the Lancashire dialect, blun- ders more grossly : " It wur th' Circumcision onner (of our) Lady, I believe " — Collier's Works, p. 31. All Halogh.— All Saints, 14th cent.— Cott. MS., Claud. A. 11, fo. 111. All Hollontide.— A corruption of all Hallon Tide. " All Hollond Eve" oc- curs in Measure for Measure, Act II, sc. 1. All Saints' Day. — Nov. 1. — See All Hallowenmas, and Festiv. Omnium Sanc- torum. It was formerly observed with great solemnity : in the reign of James I, the Lord Mayor, accompanied by many of the nobility, went to St. Paul's in great state on this day. — NichoW Progr. of K. James, V. Ill, p. 444. All Salwyn Day.— All Souls' Day, Nov. 2— Paston Lett., v. 1. p. 86, All Soulen Day — The same. All Souls' Day. — Nov. 2 ; otherwise called the commemoration of all the faithful deceased, " that bene in purgatory." Praying for the dead was common in the second century Tertull. de Monogr., 10. But the most an- cient date of this festival is 007, when, according to Sigebert, Martinus, and Polonus, it was instituted by Boniface IV. Others, however, ascribe it to GLOSSARY. 13 Odilo, abbot of Clugny, In 993 : Polydore Vergil says 1000, in the pon- tificate of John XVIII. The abbot, hearing sounds from Mount Etna, of which the crater was believed to be the mouth of hell, fancied that they were the lamentatious of tormented spirits in purgatory. To deliver them by prayers and sacrifices, this festival was instituted (De Rerum In- Bent. I. vi, c. 10, p 384j. The idea of a purgatory, which the pagan Romans received from the Egyptian Necropolis, or city of the dead, and which Virgil allegorically describes in the 6th book of the iEneid, was repugnant to the primitive Christians, and forcibly condemned by the fathers of the church, as contrary to reason and unfounded in Scripture (Augustin- de Peccat. Re- mug. I. I. c. 2&). It is to be observed that the festival of All Souls, which is connected with this ancient superstition, is not contained in the kalendar Vit. 432, whence we infer, either that the festival was not insti- tuted in 1000, or that the kalendar is of an earlier date than that year. See Vol. I. p. 421. Almes. — Souls (Nov. 2) taken absolutely for Feste des Almes, in the Anglo- French stat., 4 Ric. II, which is dated on the " Leindemain des Alines." —Ruff head, Coll. Stat. v. I. p. 349. Amaxdus. — With Vedastus, Feb. 6. He lived 657. — Also, 2, a bp. of Bour- deaux, June 18. To one of them belongs the following translation: " vn. kal. (Nov.) Translatio Sancti Amandi."— Kal. Arr., 826. Amantids. — June 6, Sept. 13: G. 407, 413. Probably Amatus, or Ame, abbot, 0-27, Sept. 13.— Also a bp., 690, April 29. Amandi Inimici. — See Do?ninica de Amandls Inimicis. Ambrose, Bp. of Milan.— April 4: V. 425; G. 403 ; T. 438; E. 452. Bp. and Conf., L. 464. A father of the church in 397, and retained in the kal. of the Common Pr. Book : " 11 Non. (Apr.) Depositio S. Ambrosii" (Kal. Arr. 826,). " The departure of St. Ambrose, the holy bp. of Milan, and there resteth his body" (Sax. Menol. Jul. A. X.) On j-'ce Ainbpopup maerye nihr. ■£ ij- .11. non. Xprt. — S. Chron., 1095. Ambulatio. — See Dominica de ambulatione in mari. Amorwetide. — In the morning time ; thus, in Pierce Plowman's Crede — " Then wennede I to wytte, and with a whight I mette A minoure in amorwetide, and to this man I saide — " From the Saxon amerujen (Tib. A. lll.fo. 67J, and tid, the morning of the next day, the evening being counted first anciently, and time. See Morrow. An astasia, V. — Dec. 25; E. 460. Dec. 22 in the Gr. church. Anastasimus. — Easter Day, in the Greek church. Axastasius. — Dec. 20; G. 420. Anastassius, Jan. 22; G. 398. In the Sax. Menol. Jul. A. X., Jan. 22: On fcone llcan '©aex bifc baer- haljan pepep $popunj5 j-'ci Anaptap. He was mart, in Persia, 672. There were also — 1, Anastasius Sinaita, the learned patr. of Antioch, 559, Apr. 20 — 2, Pope, 401, Apr. 27—3, Junior, 610, Apr. 21— and, 4, of Torriuo, Jan. 20. Andermesse. — An old corruption of Andreasmas, or Andrew's mass. Andkeas, Andrew, Apostle. — Nov 30. From this day, it is usual to com- pute the first Sunday of Advent, for which Du Cange gives an ancient rule from the Mart.yrol. S. Vict., Paris : 14 GLOSSARY " Andriae festo vicinior ordine quovis colit Adventum Domini feria prima." Andrewmesse, Androismesse, Andyrs Day. — See Andermesse. Anestas, Bp. — May 2 ; L. 465. Angariae. — A singular name given by Bede to the ember weeks, or fasts of the four seasons, in the rubric of the following rule : " Feriam temporum affectant jejunia quartam, Cinerem, et quae Luciam, Spiritum sequitur Crueem. w Oper., t. I, p. 266, fol. ; Bos. 1563. The synod of Worcester, in 1240, adopted the name in their rule for the em- ber fasts : " Dat crux Lucia cineres carismata dia. Ut sint in angaria quarta sequens feria. Inchoat istius semper jejunia mensis, Post exaltatam feria quarta crucem." Spelm. Condi, t. II, p. 259. Haltaus has found it employed in dates, in ancient Germanic chronicles (Cal. Medii JEvi, p. 14j ; and Mabillon, in his Iter Germanicum, says that the Germans, at the four seasons, pay their taxes, which they call an- garia ; whence the quatuor tempora, i. e. the ember fasts, are also called Angaria; (Veter. Analect.,p. 14). In the civil law, angaria were carriages drawn by post-horses, or obligations to provide such horses. Angel, Angul Aout. — Augel, and Augul Aout, or S. Pierre au Goul Aout. See Gula Augusti. Aniaday. — The eternal Spring of the Hermetics in the middle ages. — Johnson, Lexic. Chyrn. p. 15. Anianus, Bp. — Nov. 17: V. 432; T. 445. His translation, June 14; G. 407. " xviii kal. (Julii), S. Aniani Episcopi" (Kal. Arr. 826j. Anianus or St. Agnan, corruptly called S. Tignan, was bp. of Orleans, 453; his day in Italy, Nov. 16 (Corso delle Stelle, p. 11). There was another Anian, 86, Apr. 5, an Egyptian monk, and author of chronological treatises, which are said to differ sometimes from those of Eusebius. Animse. — Souls, for All Souls Day. See Almes. This is a common date: " In crastino animarum omnes Angliae magnates, &c." (Matt. West/n., 1244.,) " Rex Angliae profectus in Angliam, apud S. Eadmundum parlia- mentum tenuit in crastino Animarum" (Nic. Triv. Chron., 1296J. " Apud Westmonasterium in crastino Animarum." — Rymer, t. YII,p. 377. Animarum Dies. — All Souls Day, Nov. 2. Anna, mother of Mary — July 26 ; V. 428. Mother of our Lady ; L. 467. Annale. — Anniversary (See Anniversaria). Also, the mass celebrated for de- ceased persons during the space of a year. — W. Thorn, Chron., p. 1894. Annatus. — First-born. Aged one year, as " annatae oves," sheep of one year. —Fleta, b.l. c. 79, *. 4. Anne. — A year. N. Fr. Annee des Magnificences. — The year 1612 was so called, from the pompous ceremonies attending the double alliance of the French and Spanish royal families. — Thomassin, Edits contre les Protestants, Suppl.,p. 393. GLOSSARY. 15 Amice ties Placards. — The year 1534. See Thomassin, lib. tit., p. 93. Annee des Processions. — The year 158G, in consequence of irregular proces- sions or Litanies in Brie, Champagne, and Picardy, made with a view to turn the fortune of the war. — Thomassin, ut supra, p. 242. Anni. — This day, but, literally, this night, quasi a nuit. The Normans, as will as the Franks, Saxons, and others, used the same term for both day and night in computing days. See Night. Anniculatus. — Age of one year. Annieox. — Annuals, in which anniversary days were entered. Anniversary Days, q. r. Anni Nubiles. — The marriageable years of a woman: by the civil law, these were the age of puberty, which were defined to be 14 in a man, and 12 in a woman (Salmuth in Paneirol. I. H,J». 171,). This was anciently the law of England (Bracton, I. II, e. 37, s. 3) ; but a woman in soccage was deemed marriageable, when she could perform the ordinary duties of a house (Ibid.) The Lombards also adopted the civil term of 12 years. — LI. Liut- prand. tit. 86. Anni Regni. — The regnal years of our early kings were computed, not from the deaths of their predecessors, but from the days of their coronation. See Vol. I. p. 49-51. — Year of Crowning. Ann is Communibus. See Communibus Annis. Anniversalis, Anniversaria {fern, gen.), Anniversary Day, Dies Anniversaria, Annivesitas. — The Annual day. Solemn days, appointed to be celebrated yearly, in commemoration of the deaths or martyrdoms of saints ; or the days whereon, at the return of every year, men were wont to pray for the souls of their departed friends, according to the custom of the Roman Ca- tholics, mentioned in the Statutes of 1 Edw. VI, c. 14, and 12 Car. II, c 13. This was in use among our ancient Saxons, as may be seen in Lib. Rames., sect. 130: " Anniversaria Dies ideo reperitur defunctis, quoniam nescimus qualiter eorum causa habeatur in alia vita" (Alcuini Lib. de Divin. Off.) The anniversary or yearly return of the death of any person, which the reli- gious registered in their obitual or martyrology, and annually observed in gratitude to their founders and benefactors, was by our forefathers called a Year Day and a Mind Day, i. e. a Memorial Day; and though this pro- ceeded from the trading arts of the priests, who got many a legacy for thus continuing the memorial of their friends, yet, abating the superstition of it, this practice of theirs has been a great advantage to the history of men and times, by fixing the obits of great and good men. — Jacob, Law Diet. : see Mind Day ; Year's Day. By far the greater part of the obits, or anniver- saries, entered in the Saxon Kalendar (vol. I. p. 435), have been retained. The more remarkable of these are — JEtlielyar, abp., Feb. 13; JEthelmar, duke, Apr. 10. — [This is perhaps the alderman of Hants, who was buried at Winchester in 982 — Sax. CJiron."] Heahflced, abbess, May 6 ; Osgar, abbot, May 24 ; Wulfsi. . . ., abp. [the i may be a mistake for t, and the name be that of Wulfstan] ; Elfyar, abbot or prior, May 28 ; At/ic/sin, a reeve, June 10 ; lldithaeanute, king, June 8, distinguished by a cross, as being probably a principal patron of the convent to which the MS. belonged. He died in 1040, but this entry pro\ is nothing as to the age of the MS.; Wxlfrir, painter, July 3; Eadgar, king, July 8, 971 — historians say July 1 ; Leqf- 46 GL0S8ARY. yith, July 14; Byrhtnoth, earl, Aug. 11; JElfmter, bishop, Sept. 18; Wulf- rith, abbot, Sept. 21 ; Eadwig, king, Oct. 2 — but the chronicle says that Edwy died on the kalends of October, 959; Leqfwin, town or parish priest, Oct. 16; JElfred; Mthelstan, king, Oct. 27 ; Mthelnath, abbot, Nov. 2; Cnud, king, Nov. 12 [Canute died in 1035] ; Mlftkryth (the Mlfthryth of the chronicle, 965, and Elfrula of the Latin historians), mother of iEthelred, king, Nov. 17 ; JElfwin, abbot, here (Nov. 24) died at Caen; here (Nov. 25) died Wulfwinn, mother of abbot JElficin ; here (Dec. 9) honorably rested abbot JElfnotli; Byrhticin, priest, the churchward, Dec. 11. Ed- ward, the black prince, bequeathed the tapestry of his banquetting hall to be taken to the choir of our Lady of Underschaft, to be there preserved, and used as a memorial of him at certain festivals, among which are all those held in honor of the virgin, and also on the days of his Anniversary, perpetually, as long as the tapestry should last without being put to any other work : " Et les jours auxi de n're Anniversaire perpetuelement, tant come ils purront durer sainz james estre mys en ceps" (Nichols, Royal Wills* p. 70, where read asp's). Estates and manors were frequently granted to religious communities, to be held from year to year, computed from the an- niversary of the donor, on the tenure of celebrating that day : " De tern's ecclesiae de Walsingham concessis ad Anniversaria facienda pro animabus Edmundi de Raynham militis, &c." (Monad. Angl., t. II, p. 22J A MS. Anniversary sermon of the reign of Edw. IV. is extant, in Harl. Coll. 2217, fo. 206. The Anniversary of a festival is a term sometimes employed for its octave ; thus Benedict, the author of the Liber Pollicitus, enumerating the days on which the Pope should be crowned, says — " in festivitate S. Petri, et in anniversario suo ;" and in the " Stationes Noctumae," after mention of all the preceding festivals, we have — " Pentecostes, Festivitas S. Petri et ejus octava." See Festivitas. Anniversarium Omnium Animarum. — Nov. 2. — Card. Gaietan. Ordinar., c. \,p. 387. Anniversitas. — See Anniversaria. Annua, Annuale, Annuarium. — Anniversaries, or registers of them. The an- nuarium of Durham (see V. I, p. 448) follows the kalendar, and is arranged in monthly paragraphs. See Festes Annueles. Annunciatio Dominica. — March 25 ; D. 451 — the earliest name of " Ann. B. Mariae," or, as in the Ludlow Kal., v. I, p. 463, the Annunciation of our Lady. Roger Hoveden records that, in 1190, Easter day fell upon the " Annuntiatio Dominica (Scrip, post Bedam, p. 665,). Writers do not agree about the date of this festival : Hospinian, on the supposition that it is mentioned by Athanasius (In Evang. de Beipara), ascribes it to the year 350 ; but Baronius denies that he used the words attributed to him, and assigns them to Cyrillus, who was living in 430 (Not. ad Mart. Rom., p 200J. It is certain, say the French chronologists, that this festival was held before the time of the Council of Toledo, for we there find a canon, pro- hibiting the celebration of all festivals in Lent, except the Lord's Day and the Annunciation — so that we may date its origin from the 7th century C Verification des Bates). This is probably one of the earliest of the festivals adopted from Pagan idolatry, under a new name. Anciently, the 25th of March was accounted to be that of the vernal equinox, and was universally GLOSSARY. 17 celebrated with festival.? of a joyous description, on account of the longer days which the equinox announced. It was the assurance of the sun's birth, or return from the southern hemisphere, on which account the Egyptians celebrated a festival to Isis, the wife of Osiris, the sun. The Romans adopted this festival, and celebrated it on the 25th of March, which is marked in their kalendar as that of the vernal equinox, the Hilaria, or fes- tivals of the pregnant, mother of the Gods, many of whose titles and at- tributes the superstitious have transferred to the virgin mother of our Saviour (see Candlemas). It is not improbable, that the change in the name of the equinoctial festivals took place before the council of Jerusalem, which, in 200, settled the point, that the equinox fell on the 21st of March (Bed. in Comm. de JEquin. Vern.) Gregory Thaumaturgus, who died in 270, has a homily upon this very festival, and the emperor Theodore Lascaris made it the subject of a discourse, both of which are extant. Augustin has two sermons on the Annunciation. It seems by no means unlikely that, in the first instance, it was intended to commemorate the Incarnation, and that usage joined to it the name of the Virgin. The Council of Toledo 10, in G3G, ordered the Annunciation and the Incar- nation to be celebrated a week before Christmas, because the 25th of March commonly fell in Lent, or during the solemnities of Easter, when the church was occupied with other festivals. S. Ildenfoso confirms this decree, and names the festival, " Expectatio Puerperii Deiparae." Hence, also, arose its name of Olerics, or " Feste des O O, in Advent (see Expectatio B. Mahi^e ; Oleries). Pope Sergius, in G88, honoured the festival with litanies (Pla- tina, Vita Sergli), in imitation of the equinoctial processions to which the people had been accustomed. Damascenus founded the hymns on this feast, and they are extant in his works (Hildebr., de Diebm Sanct., p. SO). The northern, and probably many other nations, computed the year from one solstice to another, which they divided into equal parts, and thus the sol- stices and equinoxes became quarter-days, of which Lady Day, as the An- nunciation is commonly termed, has always been the most noted, and, pre- viously to the reformation of the kalendar, was the first day of our civil year. The Armenians hold the Annunciation on January 5, in order to pre- vent its falling in Lent ; but the Greeks make no scruple of celebrating it during that solemn festival. See Fest. Annunc. b. Marite. Annus ab Annunciationc — The French chronologists remark, that those who commenced the year from the Annunciation, March 25, were nine months and seven days in advance of others, whose years began on the 1st of Ja- nuary. This style was adopted by our ecclesiastics in the 12th century ; and hence also Eadmer, who wrote in the middle of this age, calls the Quater Temper, or ember days of Pentecost, the fast of the fourth month, reckon- ing March the first. Annus id) Inciirnatione. — The year from the Incarnation, which appears to have been formerly celebrated on the 25th of March (sec Annuntiatio Do- iniii'ird). lu K>me eases, it seems to mean the year from the Nativity, and, in others, merely the year of Christ. Gervase, of Canterbury, mentions that the writers of his age, whether they computed from the beginning or the end of the solar year, annexed this title to the years of the Christian era : " Utcrquo I'tiain annis Domini niiiim eundemque titulum appoint, cum (licit Vol. II. n 18 GLQSSAKY. anno ab Inoarnatione tanto vel tanto facta sunt ilia et ilia." The French chronologists remark that there is a difference of a year, short of seven days, between the two commencements of the year, from Dec. 25 and Jan. 1, though both were styled the years of the Incarnation. As the greater uumber of our early historians and diplomatists began the year of the Incarnation from the Nativity, they have given occasion to an opinion that these words, "Anno ab Incarnatione," always pointed to Dec. 25 as the New Year's Day ; but, as we learn from Gervase, the signification was not so precise. Under the third race of the French kings, the year of the Incarnation, which is pro- perly the year of the Nativity, was changed to March 25, the time of the Conception : thus, in an ancient deed, " Anno pene finito 1010, Indict. IX. mense Febr.," or February, 1011, beginning the year at January (Moreri, torn. 1, A. p. 476,). A French charter of the 12th century, quoted by Du Cange, is dated on the second of January, in the year of the Incarnation, 1183, January 1 being New Year's Day : " Fait en Fan de l'Incarnation de notre S. Jesu Christ, 1183, el mois de Janvier, lendemain du premier jour de l'an" (Gloss., torn. I, col. 463J. See note t, vol. J f p. 3 ; and art. Years of Christ. Annus a Partu Virginis. — The year computed from the Nativity. — Gul. Neu- brigens. passim. Annus a Paschate.— The computation of the years from Easter was introduced about the 11th cent., and became common in the 13th and 14th ages, parti- cularly in France and the Netherlands ; thus, a charter of King John is dated at Villeneuve, near Avignon, on Good Friday, March 31, 1362 — and another, granted the following day, is dated on Holy Saturday of Easter, April 1, 1362, the year being in both cases 1363, according to our calculation from January 1 (Encycl. Fr. Dep. Antiq., t. I, p. 195 ) : " Jusques au dit terme de Pasques commencanz, qui serra l'an de Grace, 1368" (Rymer, Feed., Ill, ii, 785_). See Pasques Commencanz. Annus a Translatione S. Martini. — The translation of St. Martin is July 4 and this term may denote only a conventional year, and not a year of com- mon computation. Annus Bissextilis. — See Bissextilis. Annus Canicularis. — The Egyptian year, which commenced with the first of the month Thoth, when Canicula, or the dog star, rises. Annus Circumcisionis. — The year computed from January 1, the feast of the Circumcision. Annus Climactericus. — The climacteric year, i. e. the 6ixty-third or eighty-first year of a man's age, which, in the days of superstition, were accounted cri- tical, because one is the product of 7 times 9, and the other of 9 times 9. Annus Curriculosus.— The current year. See Curricuh/s. Annus, Dies, et Vastus. — Year, day, and waste, are a part of the royal prero- gative, by which the king challenges the profits of the lands and tenements, for a year and a day, of those who are attainted of felony; and the king may cause waste to be made on the tenements by destroying houses, ploughing up meadows, &c. unless the lord of the fee agree with him for the redemption of such waste. — Jacob, Law Diet. Annus Embolismalis. — A lunar year, containing thirteen lunations or lunar astronomical months, the quantity of which is 383 d. 21 h. 33 m. This year GLOSSARY. 19 is frequently used in the mixed lunar or soli-lunar computation (St much. Bi-ev. Chmn., b. I, e G). See Embolumus. Annus et Dies. — A formula used for a complete year, in a charter of 1187 ; in the old English law phrase, " Annus, dies et vastus" — and in the Speculum Saxonicum, art. 38, " Qui per annum et diem in proscriptione imperatoriae majestatis denique steterit, ille juris erit alienus, et ejus feodum domino li- berum vacabit." A year and a day are defined to be a year and six weeks, by the commentators on the Saxon text (Spebn. Gloss, in v.) By the Charta de Foresta (9 Hen. Ill, cap. 10J, the punishment for killing the king's deer is imprisonment " per unum annum et unum diem," the day be- ing added evidently to ensure the completion of the penal year. Annus Gratia?. — The year of grace is the vulgar year of Christ. This formula was introduced in the 12th century, and became common in the 13th. In a charter of Henry de Lacey, earl of Lincoln — " Totam terram qua? inihi ac- cedit per feloniam W. de Reeley, pro qua suspensus fuit in itinere justici- arorum, anno gratiae 1272." — Kuerden, MSS. t. IV, fo. 10; in Coll. Armo- rum, Lond. Annus Lunae. — The year of the moon— not a lunar or astronomical year, but a single month. Annus Magnus.— The great year of the astronomical philosophers, the com- pletion of which was supposed by the vulgar to be the end of the world. Hence, some charters of the tenth century contain an annunciation of this approaching climax. An unfortunate transposition of the figures 52G0 (vol. I, p. 30, n), has obscured the quotation of Cardinal de Aliaco's calcu- lation. Annus Novus.— Pascha, or Ea6ter, which is still so called in the church of Antioch. Annus Philosophicus. — A common month among the old alchemists and phy- sicians : " Annus Philosophicus est mensis communis" (Johnson, Lexic. Chymic, p. 16; Lond. 1652,); " Ein Philosophisches Jahr, is ein gewohn- licher Monath.'" — Christoph. Lex. Phannaceut., p. 18; Neuremberg, 1701. Annus Regni. — The year of a king's reign. Annus Sabbathi, Sabbaticus. — See Matt. Paris, Hist. an. 1109, which was a Sabbatic year, or a seventh year among the Jews. The Sabbatic cycle is a system of seven lunae-solar years, continually recurring, which commences from the time of the division of land by Lot, according to Eusebius, Scaliger, and Calvisius. Annus secundum Evangelium. — Between this and the Dionysian or vulgar era, Gervase of Canterbury, in Praefat., says there is a difference of twenty- two years ; but the difference is only two years.— Strauch., b. IV, c. 40, r. 4. Annus Trabentionis. — According to Du Cangc, this is the year of the cruci- fixion, " Annus trabentionis Christi (annus quo Christus trabi aflixus est) ; but, according to L'Art de verefier les Dates, it is the same as the year of the Incarnation. The import of the words is the year of the crucifixion, and cannot well be reconciled with that of the incarnation. Scaliger makes the epoch of the Passion, the year of the Julian period 4740, sol. cycl. 14, luii. cycl. 16, April 3, or A. 1). 88 rolg. era. Ans. — For a time, once — Norm. Fr,, from tlic Saxon, anej-, OMe, 20 GLOSSARY. Antan.— Last year. Antecinerales Ferise.— The carnival days preceding Ash Wednesday, which are called Cineres, or Dies Cineris, and Dies Cinerum. Antelucanum. — Twilight, when the last of the four nocturnal vigils was said. Gregory of Tours, mentioning the funeral of St. Ambrose, says — " Ad ec- clesiam antelucana hora qua defunctus est, corpus ipsius portatum est." — De Gloria Confess., cap. 104. Antelucinum. — The last of the four nocturnal vigils, " quae in ortum luminis adimpletur" (Arnob. Comment, in Psalm CIX^. It also signifies the morn- ing twilight. Anteluculum. — Like the two last words, morning twilight; ante, before, and lux. light. Ante Natale Domini.— Advent, the time immediately preceding Christmas-day. Ante Nativitatem Domini. — Advent : the French call the eight days before Christmas— les Avents de Noel. Antipascha — Among the Greeks, the second Sunday after Easter, which we account the first. The week beginning with this Sunday is named Anti- paschal Week ; but Antipascha, in the Western church, was Dominica in Albis, which is sometimes still so called.— Corso delle Stelle, p. 40. Antonia. — May 4 : G. 405. Antonius, Antoine, Anthony, Abbot and Confessor. — Jan 17: G 397; V. 422; T. 435; E. 449; L. 461. " xvi Kal. (Feb.) Depositio S. Antonii Monachi" (Kal. Arr. 826 ) , commonly called St. A. the Great, as founder of monastic orders in the deserts of Thebais, in 305. He died in 356, aged 105 years. Antonius, Jan 17 ; G. 397. There were also St. Anthony, monk, 520 a 530, Dec. 28 : and St. A. of Cauleas, bishop, 896, Feb. 12. Antoninus, mart. — Sept. 3; G. 413 : Sept. 2; E. 457, which agrees with others. The kalendars Tib., Jul., and the Sax. Menol., Jul. A. X., call him Antoniu3. There was also Antoninus, a Dominican, and abp of Flo- rence 1459 ; May 10. Anuales. — Annual Masses (see Annieux ; Annua; Anniversary); " Chapel- leins parochiels, ou autres chauntantz anuales" (St. 36 JEdw. Ill, st. 1, c. 8). In Rushworth erroneously, parish chaplains, or others, singing daily masses, whereas it is singing the masses on the anniversaries. Anz. — N. Fr., plural of an year. Aore. — Now : N. Fr., Adore. See Vendredi Aori. Aparitia Domini — For Apparitio Domini, or Epiphany.- — Sax. Menol., Jul. A. X. Aperta.— See Dominica Aperta. Apocreos.— The carnival of the Greeks, which commences on Monday in Sep- tuagesima week, and ends on the Sunday following, after which they abstain from the use of flesh. Hence the name Apocreos — a-nro top KQiarov, from flesh, is nearly synonimous with carnival. Apollinaris (I), Bp., Mart.— July 23 : V. 428 ; T. 441 ; E. 455. This fes- tival is not mentioned in the S. Menol., Jul., A. X. : " x. Kal. (Aug.) Na- talia S. Apollinaris" (Kal. Arr., 826 ) He was the first bishop of Ravenna, about the beginning of the second century. — Corso delle Stelle, p. 58. Apollinaris (2), Bp. — Aug. 23, with Timothy ; E. 456. This was Sidonius, Apollinaris, bp. of Clermonty who died in 452. There were also, — 1, Apol- GLOSSARY. 21 ogist of Christianity, 177, Jan. 8 — 2, Bp. of Valencia, 525, Oct. 5—3, a Vir- gin, Jan. 5 (Marti/ ml. Rom.) ; but this is probably Apollinaria, whose life is extant in Gr. MS. Oxon., and whose clay is Jan. 4. The church of Apol- linaris, at Rome, is built on a place anciently sacred to Apollo. Apollo. — June 4; G. 407. This was probably one of the crowd of saints adopted with Bacchus, Concordia, Nympha, Mercurius, &c, from Roman my- thology. See MiddU&arti Letter from Borne. Apoloxaris. — July 23; G. 410. See Apollintirit (1) Apostles, Peter and Paul (1)— June 29: G. 408; V. 427; T. 440; E. 454. APOBTLB8, Simon andJmle (2)— Oct. 28: G. 41G; V. 431 ; T. 444; E. 458; L. 470. Apostolorum Festum. — See Festum Apostolorum. Apparitio, Apparitio Domini. — The appearance or manifestation of Christ ; a name of the Epiphany : " Apparitio quod est Epiphthania." — Fragm. Kal. Mozarab., ap. Pinium. Apparitio Sanctae Crucis.— Aug. 19, in the martyrologies of Jerome and Wan- dulbert. Apparitio S. Michaelis Archangeli.— May 8. See Festa S. Michaelis. Apres la Conqueste. — These words were inserted in the king's title by Edw. I, and were constantly used in the time of Edward III. (clans. 2, Edw. Ill, Jacob) They are said to have been employed for the purpose of distin- guishing these kings from others of the same name before the Conquest; but they are to be found in the dates of charters in the reigns of Richard II and Henry VII aud VIII, where, if such were the reason, they were needless. Judge Cavendish's will, in 4 Fie. II, supplies an example. It is dated at Bury St. Edmund — " le Vendredy proscheyn devant la Feste des Palmes, Fan du rei^ne le Roy Richarde seconde, apres la Conqueste quart." — Ar- chtpol., vol. IX, p. 56. Aim u.;i -. — Oct. 7, with Marcellus ; V. 431. Aquarius. — Sun's entry into this sign, Jan. 18 : V. 422 ; T. 435. Acjuila k Sevekcs. — Jan. 23 ; G. 398. Araii.h-. — July 7 ; Jul. — where the copies Galb. and Tib. have Mailmen. Architriclini Dies. — The second Sunday after the Epiphany. See Festum Ar- vliitriclini. Ar, Are. — Before ; Rob. of Glouc. and Rob of Brunne : from the Saxon ape. See Duties. Aries. — Sun's entry into this sign, March 18 : G. 401 ; T. 437. Anna Passionis. — See Festum Lancece Ciiiusti. Am Monath. — The month of August ( Ehjinliart, Vit. Caroli Magni, c. 29,). This should, perhaps, be printed Aru, or Arv, Monath ; for, as it signifies tin' month of harvest, it is derived from the Solo-Goth, nrijh, % field. The similarity of u and n in some ancient MSS., particularly where a name or tern i> unknown to the transcriber, will readily account for a mistake, which, if it be one, it is singular has passed so long without correction. Aknili', Bp. and .Mart. — Aug. 1(1; (i. 411. lip. and Con/.; E. 45(1, and July 1H, B. 466. This was Anion], mart .VS4. There wore also— 1, Bp. of Metz, 640, July 1H—-J, Up., 1074, Sept 19— 3, Bp. 10H7, Aug. 15. See < instil, urn B. Akm t.ir «t Ci.aiui. Akm.nii-s, Abb. ,4 f'ovf. — July 1!) ; E, 165. Tutor of Aroudius and Ho- 22 GLOSSARY. norms : he died in 440. In the Sax. Menol., July 90, Arsenus (for Arsenius) and Rusticus, July 19 ; G. 410. Ascensa Domini. — For Ascensio Domini, the Ascension. Ascensio B. Marine V. — The Assumption, so named in the 9th cent. Ascensio Domini.' — Ascension of our Lord; Ascension Day. A moveable festival, held on Thursday in Rogation week, which is next but one before Pentecost. As to its antiquity, it is said to have been instituted so early as 68 (Augustin. Epist. 118, n. 1 : Polyd. Verg., I. vi, c. 8, p. 377J. Atha- nasius and Chrysostom have each a homily on this festival ; and it is or- dained by the Apostolical canons (Tho7nassin, TraiU des Festes, p. 370). King John, when earl of Morton, dates a charter on Monday next before the ascension of our Lord (May 20, 1191) : " Anno regni domini regis tercio die lune proxima ante ascensionem domini" (Carta, Privilegia, §-c. p. 1). " I write in hast w l in Wyght on Soneday at nyght aft' the Ascenc'on of our Lord" (temp. Henry VI; Paston Letters, v. I, p. 212). This is explained in the old English sermon on the " Ascensio Domini" thus : " Gode men bis day is a hegh day & holy fest in alle holy chyrche, for bis day os be feythe of holy chyrch beleveth & prechuth, Criste, goddys sone of heuen, veri god & man, stegh vp in to heuen, & syttyth bere on hys fadir ryghte hande in be blysse b l euer schal laston. Wherfore in tokenyng of bis bing be paschal, b l is be schef lyght in holy schyrch b l hath standon fro astur hydir to openly in be quere, bis day is remevyd away." — MS. Claud., A. II, fo. 70 b. Ascensio Domini in Ccelum. — May 5 : G. 405; D. 453. " Prima Ascensio Domini in Celos," or first ascension of our Lord into heaven : T. 439. In the Sax. Menol., Julius, A. X : " Se *T>3e% be urte 'oriyhten on to heop- onum ar-taj ; the day on which our Lord ascended into the Heavens. This was fixed apparently according to the opinion of Beda ; but the epoch of the Passion itself is a matter of dispute among chronologists (see Strauch., Brev. Chron., b. IV, ch. 41). However this may be, it occurs as a date : bif psef on P am "fcsese pruma aprenpo "aomini (Chron. Sax. an. 1010.,) Dr. Ingram very strangely translates this passage — " This was on the day called the first of the ascension of our Lord (p. 184-5,); though it is obviously — " This was on the day [called] the first ascension of our Lord," or " the day of the first ascension," for the Saxons, when composing in their own lan- guage, paid little regard to the cases of Latin nouns. Ascensus Christi. — See Ascensio Domini ; Pol. Verg., 1. VI, c. 8, p. 317. Ash Wednesday.— The first day of Lent, and on that account called Caput Jejunii, the head or beginning of the fast. In a MS. homily for the day— ** Now good frendys that ^e schalle cum to churche — for hit ys the Hed and the begynninge of alle this holy fastynge of Lenct" (Harl. MS., 2383, fo. 85, b). The name of Ash Wednesday, as well as its equivalent, Dies Cinerum, is taken from an ancient custom, mentioned in a MS. which Du Cange quotes, of placing cineres, or ashes, upon the head of the penitent, and at a subsequent period upon the heads of all the faithful, on this day (Gloss., torn. II, col. 621). Stow, the annalist, records that, on Ash Wed- nesday, 1547-8, " the use of giving ashes was left off throughout the whole city of London." See Caput Jejunii ; Cineres ; Dies Cinerum, §c. Ask Wednesday. — The same {Bobert of Brunne). From the Saxon ser-c, cinis, GLOSSARY. 23 ashes, or ar-oa, dust, powder. Islamite asfta, c'mk. The Dutch call it Ass- chen Woentdach, and the Germans Eschtag, and Eschen Mittwoche. Asotus. — See Dominica Asoti. Aspiciens a longe. — The first Sunday in Advent, from the response in the first of the Xoctiirna: Assemhly Day — Among the ancient Jews, Oct. 28, but now Oct. 29. Asscnsio Domini. — For Ascensio Domini. — Chron. Sax., 1010. Aaaompcion Messe. — The mass or festival of the Assumption, Aug. 15.— 2?ofr. of Brunnr, p. 17"'. Assumptio Chkisti, or Domini. — A very ancient name of the Ascension, on which St. John Chrysostom has a homily. — Oper., torn. VII, h. 63 ; Ed. Siu-ilc. Assumptio Sancti Johannis Evangelists. — Dec. 27 ; T. 446. Tins is the same as " Natalis S. Johannis Evang." (Arr. 820, ad 5 kal. Jan.), for the Assumption of a saint is the day of his death, " quo ejus anima in caelum assumitur;" and a Saxon homily, "In Assumtio Sci Johannis," explains it thus : — John, the beloved of our Lord, was this day assumed into the king- dom of Heaven" (Hiclics, t. II, p. 9). Orderic Vitalis uses it as a date. Assumptio S. Maria) — Assumption notre Dame, Aug. 15: G. 411; V. 429; T. 442 ; E. 456 ; L. 468. The assumption of our Lady was formerly pre- ceded, in the Gothic and Gallic churches, by the Cathedra S. Petri, and ce- lebrated Jan. 18 (Sacram. GalUcum, p. 297). By the council of Mentz, held in 813, the feasts of Andrew, Peter, Paul, John the Baptist, Pentecost, the Epiphany, and the Assumption, which had been previously observed, were authoritatively enjoined {Can. 36). Leo IV, who died in 855, honoured it with an octave. Though sometimes applied to other saints, as St John the Evangelist, the term Assumption is considered as properly due to the Virgin only, whose ascent into Heaven it is taken to express :— " Tandem clara dies Regince Adsumptio ccelis Regiparentis adest." Du Cange, Gloss, t. I, col. 794. To the same effect is a MS. homily, entitled " Assumpcio bcate Marie Vir- ginis," of the age of Edward IV, in the Harleian collection : — " Suche a day shalle be the only feste of the assumpcione of our lady Seinte Mary. For that same day our souerayne Sauiour Christ Jhesu assumpte and tokc vp vnto hyme hi9 blesside Modir Maria in to Ileuene, bothe body and soule, and crownede her Quene of blisse. "VVhiche day, alle Aungellis in Heuene came in procession to hir with rosis and swete smellingc floures of paradise, in token that she is rose holi and floure of all womane ; and so they dide Omage vnto hir as the chefe princes of Blisse" (Codex, 2247, fo. 178 b). The day of Mary's death is totally unknown, yet Damasus, about 364, appointed this festival. — Dresser, de Fest. Dieb., p. 148. See Fest. Obdorm. b. Marice. Aster Day, Astur Duy.— Faster Day, and apparently a corruption of that name; Imt Mirk, the author of the Festival of Englyssche Sermones, and others who have copied him, consider it to be so called from aster, or astir the stoke of the chimney or fire-place (low Lat. astrum, a house or habit- ation, whence astir homo, a resident; and in Coke, I. Inst. 8, attrariu* hares, a heir dwelling where his ancestors placed him). Mirk's account of it is contained under the rubric— In die Pasche, Sermo post Besurreccioneni , 24 GLOSSARY. and is as follows :— " Hit is called astur day as candulmas day is of candeles, and Palme Sonday of palmes ; for welnyg in ych place hit is be maner to ds be fyre owte of be halle at bis day, and be astur b l hath be alle be wyntur brend w l fyre and baked w' smoke, hit schall be bis day araed w l grene rysshes and sote [sweet] flowrus strawed abowte hit, schewyng an hye ensampull to alle men and women b c rygte as be maken clene be howse w £ in forthe, berynge owte be fyre and straywyng bere fiowrus rygte, bey shall clanse the hose of bere sowle, doynge away be fyre of lechery, of deedly wrath, and of enuye, and straye beyre sote erbis and flowrus, &c." (Lansd. 3IS. 392, Jo. 55 b.) If this be correct, Aster or Astur Day is from the Sax. artyppan, to stir up. The parallel passage in the Harl. MS. 2247, reads " Esterne Day" for Astur Day, and " stoke of the chimney" for astur, which effectu- ally destroys the author's meaning (see Pace Day). Astur Day occurs in Harl MS 2403, fo. 83, in a passage quoted under Clene Lent, and in the following lines, from a metrical treatise on the duties of a parish priest of the 14th cent. — " They schulen alle to chyrche come And ben schryue alle and some, And be hoseled wythowte bere On Aster Day alle and fere In pat day by costome Ce schule be hoselet alle and some." MS. Claud , A. II fo. 129 b. Athanasitjs, Abp. Con/.— May 2; V. 426. Bp. ; T. 439. Bp. and Conf. ; E. 453. In some kalendars, this day is called that of his translation. This celebrated father of the church died in 371. Atheldrith, Virg. — Oct. 17; V. 431. See ZEtheldrythe. Athelwold, Bp. — Aug. 1 ; V. 429. " Depositio S. Athelwoldi"— T. 442. Translation, Sept. 10 : V. 430 ; T. 443. The " benevolent bishop of Win- chester, and father of the monks," died in 984. — Chron. Sa.v. Attentc des Couches de notre Dame. — The same as Expectatio b. Marice, and Expectatio Puerperii B. Mar ice. See Annunciation; Expectatio, §-c. Audactu9 & Felix. — Aug. 30; G. 412. Audifax. — Jan. 19. Audoenus.— Aug. 24 : V. 429 ; T. 442 ; E. 456. This was Dado Ouen, bp. of Rouen in 683 or 686. His other days are March 20 and 31, one of which is that of his translation, which took place about 842. — Cadomans, Ann. in Mon.,p. 1016. Audomartjs (1), Conf. — June 7; V. 4'27. 2, Audomarus and Gorgonius, mart., Sept. 9 ; G. 413. "V. id. (Sept.) Natalis S. Gorgonii et Depositio S. Audomari" (Kal. Arr. 826). This was St. Omer, living in 607. Audrey's Day — An old corruption of ZEtheldrythe, or Etheldreda. AueriL— April ; L. 463, 464. Aueryl.' — An old English, or rather French, name of April, borrowed by the English. Robert of Gloucester, speaking of the death of " Kyng Cadwallad" in 699, says — " And ellebe day of Aueryl out of bys worl he wende." Chron., p. 255. GLOSSARY. "25 Adfemia.— April 13; G 403. This should be Eophemia . '" Idus (April. )> Natalia S. Enphemim."— Kal. An:, 886. Aogustixe (1).— May 7; G. 405.— 2, Aug. 28; G 412.— 3, May 26; G. 400. Atigustmus, abp., and 13ede, presbyter; V. 426. Augustine, apostle of the English, and Becle ; E. 453. Tlie Saxon Menol., Jul. A. X— " Com- memoration of St. Augustine, the bishop, who first brought baptism to the English nation. His see was at Canterbury" (see v. I,]?. 12 n.) lie died in til 4, was buried at St. Peter's, Canterbury (Dissect. S. Chron., p. 216), and has a high character in the Dano-S. poetical Menology. 4, Augustinus,bp., May 28 ; E. 453. The great Augustine (V. 429 ; T. 442), bp. of Hippo, fa- ther of the church, and founder of monastic orders in Africa in 388, of com- munities of clerks in 395, and of monks in 423 (Corso delle Stelle, p. 64,). He was the son of St. Monica, 354 ; elected to Hippo, 395 ; and died 430. Augustus. — August, in which the harvest month commenced, whence the La- tin name, Augustus, came to be used for harvest itself; thus, in a charter of 1158— " Concessum est etiam ut omnes homines de communia (Incrensi) suum babeat Martium apud villain a purincatione S. Marias Candelarum usque ad medium Aprilem, et a fcstivitate S. Johannis Baptistse, suum si- milem habeat Augustura usque ad festivitatem Omnium Sanctorum" (Du Cangc, t. I, c. 852J ; that is, they might make their harvest from June 24 to Nov. 1. The French still say, in this sense of the word — " Faire 1'Aoust," and " 1'Aoust n'est pas commence." Augustus is used for harvest in Domes- . II. E 26 GLOSSARY. Hote streams of wine ; and can aloofe descrfe The drunken draughts of sweet auturnnitie." Auvreil, Auvrill, Auvryl. — April : old Engl, and Fr. Avant. — Advent: IS T . Fr. Avaunt Veille. — Before the vigil of a festival, ST. Fr. Avents de Noel. — The eight days before Christmas. See Advent. Aventus. — For Adventus, in 1385.— Du Cange, t. I, c. 761. Averil.— April. Harl. 3IS. 2253, fo. 63 b. " Bytwene Mershe and Averil, When spray beginneth to springe." Aves incipiunt cantare. — Birds begin to sing, Feb. 12; D. 450. — Bed. Ephem. Aveugle Ne. — Wednesday in the fourth week of Lent. It is a Fr. translation of the Latin of the same day. See Dies Coeci Nati. Avrill. — April : " The last day of Avrill, in the ij yere of kyng Harry the Vth." — Madox, Form. Aug., p. 6. Awdryes Day. — A corruption of zEtheldry the, or Etheldreda, whose day is June 23, and whose translation Oct. 17 : " Wretyn at London on Seynt Awdryes dayeA ; Ed. iiij 1 ' xvij." — Pa$tonLett.,v. II, p. 248. See 2Etheldrytiie. Ax-wednesday. — Ash Wednesday, by the same kind of transposition of the letters (apca into acpa) as takes place in the verb ar-cian when it becomes acpian, or axian, to aslt, or to ax, as it is yet pronounced in parts of Lanca- shire : " Sir Edweard, toward Lente, toward be Marshe he gan wende, As the bat on Axwednesdai, al by be weste ende, To Gloucester he wende" — Rob. of Glouc, p. 542. Azymes. — The feast of unleavened bread among the Jews. See Festum Azymurum. Babilla. — Jan. 24. Babilla and his three boys ; V. 422. B. and his com- panions ; E. 449 : but the three boys alone, G. 398. Babylas, bp. of An- tioch, mart. 251, is commemorated in the Greek church, Sept. 4. Bacchanalia. — See Clericorum, vel Dominomm Bacchalia. Bachus. — Oct. 7 ; with Sergius, E. 458. A saint of the same family as Apollo. " In another place (says Dr. Middleton), I have taken notice of an altar erected to St. Baccho ; and in their stories of their saints, I have observed the names of Quirinus, Romula and Redempta, Concordia, Nympha, Mer- curius (Aring. Bom. Suit., I. II, 21; III, 12; IV, 16, 22; V, 4), which, though they may have been the genuine names of Christian martyrs, cannot but give occasion to suspect, that some of them at least have been formed out of a corruption of old names." — Letter from Borne. See Sergius and Bachus. Bseophoras. — Palm Sunday : among the Greeks, Bato^opoc, i. e. ramifera, vel palmifera. Balbina. — March 31. This is the young woman whom Pope Alexander cured of a wen in her gula, or throat, by means of St. Peter's chains, whence GLOSSARY. 27 August 1 was called Girfa Augusti (See r. I, p. 334). She is invoked for wens by pious Romanists. — Hospin. Fest. Christ., Jo. 55 b. Balthildis, Queen. — Jan. 30 : V. 423 : T. 435. This was Batilda, or Bat- hildis (E. 449), queen of Clovis II of France, and mother of Clothaire III, Childeric II, and Thierri I. She died in 680, and was canonized by Ni- cholas I. Baptisterium. — The Epiphany among the Armenians. Baptistre. — In our Fr. Statutes, and elsewhere, the Baptist : " Seint Johan le Baptistre" (9 Hen. VI, c. 11). " A la feste de Seint Johan le Baptistre."— Acts of Privy Council, v. I, p. 60. Barbara, V. — Dec. 16 j V. 433. A martyr in 306: her day is a w Dae. 4. —Corso delle Stelle, p. 80 ; Hospin. de Fest. Christ., fo. 152 6. Barxabas, A post.— June 11 : V. 427 ; T. 440 ; E. 454; L. 466. June 10 : G. 407 : " in id. (Jim.) Depositio S. Barnabas Apostoli."— Kal. Arr., 826. Bartholom-uus, Bartholomew, Apost. — Aug. 24: G. 412; V. 429; T. 442 ; E. 456 ; L. 468. This festival is said to have been instituted in 1130 (Hospinian). But it is contained in the kalendar of Arras, of 826, and in Saxon and Dano-Saxon Menologies, as well as in these MSS. Another saint of this name was celebrated June 24. Barthu Day. — Bartholomew's Day, in Paston Lett., I, p. 174: " Bartud Mess," in the Runic kalendar — 01. Worm., Fust. Danici, p. 140. Bascarah. — Among the Syrians, the Annunciation, celebrated Dec. 1. The word signifies search, or inquiry. Basilicas S. Mari.il Dedicatio. — June 5 ; T. 440 (see Dedicatio.) The basi- licas were originally royal palaces, but the Romans applied the term to large public places used for trials, deliberations, and other business; afterwards the name was given to temples, and then to churches. Their eastern aspect was a consequence of the ancient worship of the Bvm.— Tertullian, Apol. (list., 84; Hi/jinius de Limit. " Esse deum solem recta non mente putantes." Corripus, I. I. But the aspect of Christian churches may be partly owing to imitation, or bear reference to the great scenes of the revelation. Babilidis, CiRixrs, Nabor and Nazarics. — June 12: V. 427; T. 440; E. 454. Basilidis : G. 407. Basilius, Bp.— June 14: V. 427 ; T. 440. Basilius the Great (E. 454), fcp. of Caesarea, founder of the Basilian monks in 363, the most ancient of all re- ligious orders : died 379 — in the Greek church, Jan. 10 — at Paris, March :: --Italy, June 14. There were also — 1, Bp., 281, June 29, m Gr. ch. March 22 — 2, Bp. of Ancyra, deposed in 860, Mar. 22 : he is supposed by Jerome to have been an Arabian; his treatise, De Vin/initate, has been attributed to Basil the Great — 3, Pr. & mart., March 22 ; this is probably the bp. of Ancyra — 4, Basilius, Nov. 21; G. 418: perhaps Basolus, anchoret of Champagne, 630; day at Pari*, Not. 20. Basili.a, V. — May 2o ; G 406. " \ royal virgin at Rome." — 8ax. Menol. Jul., A. X. Bastian's Day. — Jan. 20 (Lives "d that the sun might stand still for one day's length, when he swept the heathens from the land, as Cod granted to him. It is true that the sun did stand still the length of a day over the city ofGabaon, through this thane's prayer; but the day went forwards in the same manner as other days : and the bissextus is not through that, though the unlearned so think. 32 GLOSSARY. Bis is twice, scxtus, the sixth— and bissextus, twice six, hecause we say in the year, now to-day, the sexta kal. Mart., and in the morning, the sexta kal. Mart., because there are always one day and night more in this year than in the three preceding. This day and night grow from the six hours which every year are to be added to the three hundred and sixty [five] days. The sun runs through the twelve signs in 3G5 days, and in six hours also, and ends the first year on the equinoctial circle, at early morning — the se- cond year at midday— the third in the evening- — the fourth year at midnight, and the fifth again at early morning. Thus each of these four years gives six hours, which are twenty-four hours, or one clay and night. This day the Roman philosophers gave to the month called February, because it is the shortest and last of all the months. Of this day the wise Augnstin says, that the Almighty Creator made it from the beginning of the world for a great mystery, and if it be passed by untold, the just course of the year will be perversely altered ; and, again, it will happen to both the sun and the moon, because there is one day and one night [not reckoned']. If you will not account it also to the moon, as to the sun, then you frustrate the rule for Easter, and the reckoning of every new moon all the year." — 3ISS. Tib. A. Ill, fo. G6, 67 b, collated with Tib. B. V ; Tit. D. XXVII ; Calig. A. XV. The Romans looked upon the bissextile day as unfortunate (Marcellin., I. XXVI; Macrob., I. I, c. 13). This superstition was extended, in the mid- dle ages, to the whole year : " Hie tumultuosus annus vere bissextilis fait, et tunc in ordine concurrentium bissextus cucurrit, at ut vulgo dicitur, Bis- sextus super regem et popnlum ejus in Normannia et Anglia cecidit" (Ord. Vital. I. XIII, p. 905,). The French still say, when any misfortune hap- pens, that the bissextus has fallen upon the business : " Le bissexte est tombe sur une telle affaire." See Locus Bissexti. Black Cross Day. — April 25, St. Mark's Day — so called, from the black co- vers of the crosses and relics in the processions of the Great Litany. Sec Cruces Nigra:. Black Monday, Blakmononday. — Easter Monday : " In Anglia feria secunda Pascha3 Blakmononday nuncupatur" (Fordun, Scottichron. t. II, p. 359). Some superstition attended this day in Shakspeare's time : " Then it was not for nothing (says Lawrence) that my nose fell a bleeding on Black Mon- day last" (Mei'ch. Venice, A. II, sc. 5). Fordun gives the following as the origin of the appellation: — When the Black Prince was devastating the pro- vinces of France, he came to a place called Tune de Pane on Good Friday, " in die sanctse Parasceves." The monks and others entreated him to be merciful, out of regard to the holiness of the day, but the prince, overcome by the council of the men of Belial, who cried out — " Waunt de Baner !" (advance the banner), shewed no deference to place, time, or religion. He, however, retired with his officers to a monastery on the approach of Easter Sunday, while the remainder of the army encamped in the valley. In the evening, he resolved on marching homewards early the next morn- ing. A terrible storm arose, and so intense was the cold, that numbers embowelled their horses, and crept into their bodies for shelter. Multitudes were found dead on Monday morning, when the Prince, summoning a coun- cil, rebuked his advisers for preventing his mercy, by crying, " Waunt de GLOSSARY. 33 baner!" "but (said he) I answer to you, ' O rere de Baner!'" (draw back the banner). Afrer this the remnant of the army, consisting of a few hun- dreds out of many thousands, hastily departed, by a different route from that which they had intended. On this account hitherto (in England) the second day of Easter has been called Blackmononday. It seems soon afterwards to have become the common appellation of the day, for it is found as a date in an indenture for a day of truce on the West Marches, made 8 Richard II, March 15, between Henry Percy, carl of Northumberland, and Archibald de Douglas, lord of Galway : "And gifthir covenantz beforsayd likis or mis- likis to the forsayd erle of Northumbr' or to the Lord Nevill, they sail ccr- tifie be thair letters, or be on of thairs, opon Black Monday that next commis before none, at the chappell of Salem, be the water of Eske." — JVi- cholson and Burns, Hist. Wcstmorl. §• Cumbcrl., v. I, p. xl. n. Black Sunday. — Passion Sunday, because the altars, crucifixes, and newly- married women, were clothed in sables. The name appears to have been common in Germany : " der schwartze Sonntag." — Haltaus, Cal. Medii jEvi, p. 69. Blase, Blasics, Blasse, Bp., Cotif., Mart.— Feb. 3 : V. 423; E. 450; L. 462. In the Greek church, Feb. 11. "On Seiut Blasses day following, the abbot of seint Albons in his pontificallys blessed three vergers monialls" (MS. Chron. temp. Edic. Ill ; Archceoh, XXII, p. 280J. A candle is of- fered to him on this day, to procure relief from the toothache. — Hospinian de Fest. Christ., fo. 43. Blodmonath. — The month of November ; V. 432. The name is compounded of blot, a sacrifice, and mona<5, a month ; and more consistently with this etymology, the Dano-Saxon Menology, Tib. B. I. fo. 112 b, has Blot- monath. " The eleventh month," says the Saxon Menol., Jul. A. X, " is named in Latin November, and in our language Blod Monath, because our ancestors, when they were heathens, always sacrificed, that is, that they took and committed to their idols the cattle which they intended to give them : Se mono<5 if- nemne 1 * on let>en nouembrup -j on urte jefceo'&e blo'o mona<5. pon$on urie yl'crtan £a hy haefcenne yseyion on JSam mon<5e hy bleotan a. f ip bast hy betaehton ~j benem'con hyna 'oeopoljyl'tjum <5a neat pa $e hy pol"t>on pyllan. For pyllan, to give, the C. C. C MS. has plean, to slay, which agrees with Bede's account of the month : " Blot- monath, mensis immolationum, quod in eo pecora quae occisuri erant, Diis suis voverent" (Oper.t. II, j». 81^. See Egyptian Days; Hora ; Signa Mensium. Bloody Thursday. — Thursday of the first week in Lent. On what account this name has been given to the day I know not, but on Thursday, Feb 14, in the first week of Lent, 1400, Richard II was murdered in Pontefract Castle ; but it is very doubtful whether this circumstance would give rise to t he name, as Kirhanl was DO favourite of the common people. Blue Monday. — Beptnagerima Monday In Bavaria, from the colour with which churches are ornamented on that day, " Der blauc Montag." — Haltaus, Cal. Medii 39vi, />• 66. Bohordicuin, Bohourdi-. — hat. and Ft. name of the first, and second Sundays in Lent. See Bthourdi. Bonkpas tmd Ml C/'iiijfuvitinx.— June 6 ; L 496. Vol. II. r 34 GLOSSARY. Boniface, Bp., and his Companions- — June 5; E. 454. In V. 426, Boniface, martyr ; and in T. 440, there appears to have been an intention of adding " sociorumque ejus." lie was a native of England named Wilferth, disciple of Bede, apostle of Germany, ahp. of Metz, mart. 755, and revenged by Pepin of France (Dresser, de Festis Diebu-s, p. 108,). There were also — 1, Boni- facius, Sept 4: G. 413—2, mart. 407, May 14; Gr. ch., Dec. 5; Paris, May 26.-3, B. I, pope, 423, Dec. 25, or Oct. 25.-4, Bp. of Boss, 630, March 14. — 5, Abp. and apostle of Russia, 1009, June 19. — 6, Bp., 1266, Feb. 19. Bordae. — The first Sunday in Lent, and also the whole of the following week. In the statutes of St. Claude, aim. 1448, " Pittanciarius ministrare debet die Lunae post Bordas, sen post dominicam, qua cantatur Invocabit me, colla- tionem de vino et speciebus confectis" (Du Cange, Gloss., I, 1240 : see Do- minica Invoeavit). The French had the term les Bordes, and both are said to be derived from bourdon, or bordoun, a long staff used by pilgrims, whom it served for the purpose of aburdo, or mule- It does not, however appear how this staff became applied to the day and the week. Burdon, among the English, was a quarter-staff, whence the verb burdare, to play at quarter- staff, in Matt. Paris : " Quod nulli veniant ad turniandum vel burdandum, nee ad aliquas quascunque aventuras" (Addit. p. 149j. Bordae, therefore, may bear the same reference to a mimic fight as Behordicum, from behour- der, to joust. But, as the same Sunday and week were also called Brand- ones, as it were, Torch Sunday, &c, Bordae and les Bordes may mean no other than bourduine, the piece of wood of which charcoal is made. Borne Day. — Nativity ; birth-day. " Suche a day je schul haue ane hye fest in holy chyrche, \> l is callud be natiuite of oure lady, b l is in Englys the borne day of oure lady." — Sermo de Nativ. B. Maria:, MS. Claud. A. II, fo. 104. Borrowed or Borrowing Days. — The three last days of March (see Vol. I, p. 210). In the Statistical Account of Scotl., 8vo, v. I, p. 157, mention is made of an old man, aged 103, who says of himself, that " he was born in the Borrowing Days of the year that King William came ;" to which is ap- pended a note — " That is one of the three last days of March, 1688."— Forster, Peren. Cal.,p. 147. Bosiltjs, Commemoration of. — July 8 ; D. 455. Botulf, Abbot.— June 17; V. 427. With Nictanus, E. 454. He began to build the minster of " Ivauhoe in 654 (Chron. Sax. : see Vol; I, p, 6 n.) The Britannia Sancta, par. I, p 370, agrees with these kalendars. Bouhordis. — The same as Bohourdis, Bohordicum, and Behourdi. — Du Cange, t. I, col. 1213. Boxing Day. — St. Stephen's Day, Dec. 26. Braget Sunday, Braggot Sunday. — In Lancashire, the fourth Sunday of Lent, so called from a sort of spiced ale, which is used at the visits of friends and relations on this day. The name is the ancient British bragawd, ale, now bracket. The Scotch call a kind of mead, bragwort. See vol. I, p. 176; Motliering Sunday. Brandones, Brandons. — The same time as Bordce, and expressing the same thing as the Saxon and German brand, a torch or firebrand. Dr. Samuel Pegge conjectures that brandon is brandeum, a veil, with the French ter- mination, because, according to Durand, the crosses were covered, and a veil GLOSSARY. 35 was suspended before the altar, from the first Sunday in Lent to Parasceve, or Good Friday (vol. I. p. An \\). But the branded were properly the cloths which were laid on the body of St. Peter the apostle, and were so called from the time of Gregory the Great (Mabillon, Comment, in Ord. Rom., p. cxxxiijj; on the contrary, bmndee have always denoted torches or brands. Among the decorations of a pope's funeral, it was ordained there ought to be in the chapel 25 torches or brands, each consisting of at least six pounds of wax : " In capella xxv. torticce seu brandones, quilibet ad minus de vi. lib. cerae" (Amel. Ord. Bom., ibid. p. 529,). According to Mr. Fosbrooke, the first week in Lent was called Brandons in England, from a practice among boys, who at this period ran about the streets with torches and brands (Brit. Monaehism). This is highly probable; Menage says that, at Lyons, the people give the name of brandons to the boughs which they fetch from the Fauxbourg de la Guillotiere, on the first Sunday in Lent, which they call Dimanche des Brandons. He also derives the word from the German Brandt, whence we have Dimanche des Brandons and Dominica in Brand- ones (p. \2Q). Borel agrees with hiin (Tresor des Becherches, p. 62). A passage in the MS. of a monk of Winchelcumbe, in the reign of Henry VI, explaining branda to be a torch, borne about the fields by boys on the eve of St. John, sets the question at rest so far as regards the Teutonic origin of the name (see Note, vol. I, p. 300). With our ancestors, however, it was not a German, but an unaltered Saxon word, of its original signification. In addition to this it may be satisfactorily observed, that the second Sunday in Lent was also named Dominica post Focos, and D. post Ignes, both of which clearly refer to the brands of the preceding week, and to nothing else. The Germans also named the first Sunday of Lent Der Funcken Tag, the Spark Day, from the irvpicaic, or large fires, which they were accustomed to burn. — Gretser de Festis,p. 108; Haltaus, Cal. Med. uEvi,p. 62. Brandonner. — The same as Brandones. In a charter of liberties to Perouse, in 1200 — " Le Dimane qui est apelet Dimane Brandonner." — Du Cange, t. I, col. 1248. Branualator, Branwalator, Conf. — Jan. 19 : V. 422; T. 435. BBICB, Bkicius, Britius.-— Nov. 13: G. 417; V. 432; T. 445; E. 459; L. 471. " Sein Brice wit sein Martin, was his dekne merre here. To sein Martin his lord, he was gracious in eche manere." Cott. 3IS. Julius, D. IX, fo. 174. This day is remarkable for the massacre of all the Danes in England, in the reign of Ethelred, 1002 : " In tliis year (says the Saxon annalist), the King commanded that all the Danish men in England should be slain. This was done on Bpiciur mffljfe *»a3j (on Bricius' mass day), because the King was told tlint they intended to attempt his life" (Chron. Sax.) William the Con- queror employed " the murder of St. Bricc's day" as a watchword, or incen- ttve to his Norman nobles, in urging them to revenge the blood of their kinsmen. — Cwmvngham, Moot qf Englishmen, r. l,p. 07. Bin in:, vTrg«— Feb. 1 : L. 402. The English as well as the French name of Brigiim, the "glory of the Scots, alias Irish :" « 36 GLOSSARY. " Seinte Bride jV holi maide of Yrlond was, •7 ^ete ghe was in spousbreclie in a wonjj' cas." Julius, D. IX, Jo. 14 b. Bridget. — See Bbigitta. Brigida, V.— Feb. I : V. 423; T. 436 ; E. 450— the "glory of the Scots," G. 399. " Kal. Feb. Natalis Sanctae Brigida?, Virginis, et Sancti Ursi, Epis- copi et Confessoris" (Kal. Arr. 826,). This is an Irish saint, who is said to have lived in the sixth century, but whose existence may be placed in the most remote period of antiquity, being no other than the goddess Brighit, daughter of Daghdae, god of fire (vol. I, p. 1 53,). As to the addition, " Gloria Scottorum," in G. 399, the inhabitants of Ireland were frequently called Scots by the Saxons, that name having been given, in the first instance, to the foreign invaders of Hibernia, who were probably Scythians : " Then it first happened (says the Saxon annalist) that the Picts came southward from Scythia with long ships, not many, and they came first to the north of Ire- land, and bseri bastion 8 cor raj- (there told the Scots) that they must reside in those parts." The inhabitants were therefore called Scots. Many other instances might easily be adduced in support of the antient kalendar, but this seems amply sufficient. Brigitta. — July 23: " Emortualis dies S. Brigittse Reginse Sueciae, 1372" (Diar. Historic., p. Ill ; 4to, Frank/., 1590). " S. Brigitta vedova claruit in Sueeia et Roma, circa An. Domini 1350" (Joh. Trittenh. ScrijJt. Eccles., p. 445;. In II Corso delle Stelle, p. 71, her day is Oct. 8 : " S. Brigida di Svezia, vedova, principessa di Nerica, fondatrice verso il 1344, de'monaci, e monache dell'Ordine del S S Salvatore, detti Brigidiani." One of these days must be that of her translation. According to Polydore Vergil, the nuns of St. Bridget were not embodied so early as 1344, for that took place some time after the Swedish princess came to Rome, which was in the same year that Urban died (I. VI, c. 4, p. 433). Her canonization in 1391 (Ainel. Ord. Rom., p. 535) was confirmed by the council of Constance in 1415. Britius. — Nov. 13: Tib. 417. This orthography is retained by the church of England. See Brice. Broncheria. — Palm Sunday. Bruno. — Oct. 7. Patriarch of the Carthusians, canonized by Leo X. — Hosp. Fest. Christ., fo. 139 b. Bules, Burse. — The same time as Bordce, — Burra, whence the French Bules., was a sort of staff (Menage, Diet. Etymol.) ; but the Benedictine authors of the Dictionnaire Roman, Walon, Celtique, &c, derive les Bules from the Latin bulla, which, among other things, signifies a bubble, a ball, a bowl — and les Bures from the verb buire, or bure, to drink, in reference to the po- pular indulgence in liquor at this season. Buonaventura. — July 12. A cardinal and bishop, 1274, canonized by Six- tus IV (about 1471). — Hospin. de Fest. Christ., fo. 17 b. Burcard. — Oct. 13. An Englishman, bp. of Wircepurg, 752. On the vigil of St. Burcard, the Germans make a feast upon fat geese, which they call Burcardins, for which Dicsser can state no other reason, than that fat geese are now most in season — " quod hoc tempore pinguefacti anseres maturi vi- deantur" (Be Festis Biebus, p. 170; 8i>o, Witeb. 1588). See vol. I, p. 378 — Martinalia. GLOSSARY. 37 Byrinus. — Sec Bikixcs. Byknstan, Bp. — Nov. 4: V. 432 ; T. 445. See Birnstan. CABBB. — Quinquaqucsima Sunday; a name corrupted in Bcarne from " Do- minica in Capite." CLBLESTD8, Popo. Oct. 14. Tlie date of the battle of Hastings (10G6) in the Sax. Chron. : "Dip jjepeoht pacp ge'son on bone "fae^e Ca3lej-ti pape. After Pape, the anonymous author of Ancient Hist. Fr. and Engl., has the words, " hie est 12 die Octobris," as part of the text; hut they were added in the margin of the MS. by Joscelin, who mistook the day. This saint is otherwise called Calistus, Calixtus, and Kalixtus. Cnaarian Era. — See Epoch and Era. C.esarius. — April 21 : G. 404. " xikal. (Mart.) Passio Sancti Csesarii Dia- coni" (Kal. Arr. 82G). The brother of Gregory Nazianzen, who died in 368. Calenda3. — The first day of any month. See Kalendce. Calendar Day. — Calcndarium Festum. See Festum Stultorum. Calendar Month. — An entire month, counted from the kalends to the end: After the year 1000, writers divided the months into parts, of which the first began with the kalends or first day, and continued to the 15th, inclusive. The second part began with the 16th day, and continued to the end; but this second part of the month was sometimes counted backwards (see Ka- lendce ; Mentis Exeunt ; Mensis Intrant). It therefore became a practice to specify the month intended, in formal transactions or important records, and the term calendar month signified the whole, without any division. The term is employed in the truce between Scotland and England in 1459 (Ry- mer, t. XI, p. 427). In English law, it is taken for the month of thirty-one days. — Stat. Car. II, c. 7. Calenes. — A name of Christmas Day in Provence. It seems to be a corruption of calendcs, for on this day calendar loaves were given to the priest {vol. I, p. 110). Hence it would appear, if this conjecture be right, that though the sport of the calendar days took place on the 1st of January, the name of ca- lendes was communicated in some places to the Christmas festivities gene- rally ; otherwise it seems difficult to account for these terms. Calestus, Calistus, Pope and mart. — Oct. 14: G. 415; V. 431; T. 444. " ii id. (Oct.) Natalis S. Calesti Episcopi."— Kal. Arr. 826. Calicis Natale. — See Natalis Culicis. Calistus, Calixtus.— Oct. 14: G. 415— and Feb. 20: G. 399. " Gravi proelio apud Hastingcs die Sancti Calixti" (Ann. de Morgan., 1066 : see CiELESTUs). This festival appears to have been instituted in the 11th cen- tury, according to Ho8pinian,,/b. 16 b, but the pope was certainly comme- morated before that age. Calstone, the Pope's Day. — Pope Cclcstinus I, 432, April 6, is probably in- tended. — Bodl. MS., Lives of Saints. Cananee. — Thursday of the first week in Lent. — Verif. des Dates. Cancer. — The sun'l entry into this sign, June 17 : G. 407; V. 425; T. 440. < aiidilaria, Candelatio. — Candlemas, or Purification of the Virgin. < 'uiidelci-a. — Candlemas ; from candela, a taper, and (?) scindere, to cut or di- 38 GLOSSARY. vide. In a letter of Philip le Bel, 1290, " Rex ipse Angliae mittet gentes suos apud Perpinianum crastino instantis Candelcisse" (Rymer, Feed., t. I p. 727, col. I). The following passage, from col. 2, refers to this date : " Quo crastino, videlicet, die Sabbati post festum Purificationis Beati Mariae, dicti commissarii Regis Angliae," &c. Candelossa. — Candlemas. Rymer, t. I, p. 389. Candida, Francorum Cara Domina. — Dec. 5; Jul., where Galba, p. 419", has " Vera domina Anglorum Ealhswitha," and Tib., Ialhsvrithe. She ap- pears to be the queen of Alfred, Ealhswyth, whose death is barely noticed in the Chron. Sax., an. 905. Candidus and Fatjsttjs — Dec. 15 : G. 419. Candidus, an ecclesiastical writer mentioned by Eusebius, I. V, c. 27. Candlemas. — Feb. 2. An old name of the Purification of the Virgin Mary, signifying the mass or festival of candles (see Missa). On cancel maey-fan .in. nonaf pebruiarm, is the Saxon annalist's date of king Sweyne's death, in 1014. In ancient times, this festival was celebrated with much solemnity and splendour. On St. Mary's day m February, says Bede, the people, priests and ministers, go in procession, with lighted wax tapers in their hands, singing hymns through the principal streets (De Temp. Rat., c. 10; Op. t. I, p. 11). The tapers, in his time, were consecrated for this purpose on Christ- mas day, and inscribed with the year of our Lord, which commenced on that day. The consecration of the candles was performed, in the churches more obedient to Rome, on Candlemas day (Card. Gaietan., Ordo Roman LXXVlII, p. 343 J, and they were in great request, on account of the mira- culous power with which devotees supposed them to be endowed (see Bene- dictio Canclelarum) . A curious form of the benediction is copied by Dr. Forster, from the Doctrine of the Masse Booke, 1554 (Perm. Cal.p. 44-6). Jacob gives the following account of the festival : " It is called Candlemas, or the mass of candles, because, before mass was said that day, the church consecrated, and set apart for sacred use, candles for the whole year, and made a procession for the hallowed candles, in remembrance of the divine light wherewith Christ illuminated the whole church at his presentation in the temple, when by old Simon styled ' a light to lighten the Gentiles, and be the glory of his people Israel' (S. Luke, cap. ii, ver. 32,). This festival is no day in any of the courts at Westminster, wherefore the judges do not sit that day, but usually observe many ancient ceremonies ; and the societies have many sumptuous entertainments thereon, with most kinds of diver- sions" (Law Diet.) Its most ancient name, the festival of the presenta- tion, commemorates that event, but it may admit of a doubt whether Can- dlemas, and the festival of candles, the festival of lights, and St. Mary of the candles and lights, be not names which have been suggested by the pro- fuseness of the illuminations on this day, and which illuminations at this season have a greater antiquity than the birth of our Saviour (see Festum Candelarum ; Lumiiuvrium ; Maria; Luminum ; Prcesentationis ; Purifica*- tionis, &c.) As to the institution of Candlemas, by whatever name it may be called, Bede attributes it to Gelasius, in the fifth century ; and Baronius expressly says, that he established it as a substitute for the pagan Lupercalia (Not. ad Martyrol. Rom.) Dresser, from Sigebert, says that it was insti- tuted at Constantinople in 542 (De Fcstis Dicbus, p. 27) ; others give the GLOSSARY. 39 invention to Vigilius, in 530, and others to Sergius, in 089, with the same intention of setting aside the Lnpcrcalia. The first opinion is entitled to consideration, for in 320, soon after the practice of worshipping- saints com- menced, wax candles and lamps were introduced into churches, and kept constantly burning by imperial authority. Roman Catholic authors object to the notion, that it was to supersede the Lnpercalia, because the latter were celebrated on the 15th of February. This objection may be just; but, at the same time, may not Baronius and the other authorities have intended the Lucaria, which were celebrated on the day appropriated to the Juno Februata, the purified, or, by another name, to Juno Suspita, the health- giver, all which took place on February 1 ? Juno was the same as Ceres, Proserpine, Cybcle, Isis, and other goddesses, according to the particular attribute deified. Now Herodotus tells us, that the Egyptians introduced the use of lamps in temples — and in the festivals of Ceres, lighted torches were borne in processions in such numbers, that the sixth day of her festival was called the torch-day in Greece — tjtwv XafnraScov i)iiepa, and it was also usual to dedicate torches to her. It is also a coincidence, that the Asae, or Orientals who settled in the north of Europe, sacrificed to Frigga, whom Tacitus names " Mater Deum" (the mother of the Gods), on the first quarter of the second new moon, which would fall about this time. Besides these correspondences we may notice the titles of Mother of God, Queen of Hea- ven, &cc. bestowed on the Virgin in common with all these goddesses. The heathen origin of the festival of the purification was no more doubted in early times, than the idolatrous nature of its ceremonies in the present age. Bede (ib.) admits the fact, and Mirk, about the 14th century, gives the following curious account of its origin, in the Lansdowne copy : — u Now je schalle here how pes worschip was fvrst fowndon : when be romaynus by grett chyualry conqueredon all be worlde, for bey were ene- rowe and my3ty in her doyng b' bey boujt not b' god of heuen gaff hem p l hono r , but bey madon hem diuerse goddus aftur her owne luste, and so amonge ob r \>ey haddon a god b' bey calledon mars, b f was before tyme a chyffe knyjtc and a ferus in baytell. Wherfore bey calledon hym god of Batilles, p'yng besily to hym for helpe; and for bey woldon spede be bettur bey dyddon gret worschip to his modur b l was called Februa, and aftur bis wooman, as rnony men haue oppynyon bis moneth b £ is nowe was called Fe- bruary. Wherfore be furstc day of bis moneth b'- is nowe is candulmas day, be romanys wolden go all be nyjt abowte be cyte of rome w* torches and lilasus brennyng in worschip of this wooman Februa, hopyng to haue for bis worschip be rabcr holpe of her son mars in her doyng. ben com b r a poofie b l was caldc Sergius, and when he syj criston men drawe to bis Mawmentre be b'^'sM to turne be folle custome in to goddys worschip and owre laydys sent Mare, and so he cummawiidid all criston men and women to cum in be Mine '' 21). In some classical myths, Mars was the son of Jupiter and Juno — to, others of Juno alone : Jupiter was Pluto, and Pluto was Februus who ravished Proserpine, whence, probably, her name of Februa, the female deity, as Februus was the male deity of the purification of women. The pagan rites are described by Ovid, Fust., I. II, and in Sicily are closely imitated on thi^ 40 GLOSSARY. clay, when they worship Proserpine under the name of St. Agatha. The tapers form the principal part of the ceremony, and it is remarked by a traveller, quoted in the Encyclop. Metropolis, that the memory of Proser- pine is cherished, by kindling a blazing pine near the very spot to which the mythological legend assigned the scene of Pluto's amorous force. In a ser- mon on the Assumption, we find the Virgin invested at once with the titles of Juno, Proserpine, and Isis. On her ascent into Heaven, our Lord, it is said, " coronet hur queue of hcuen, and emperas of helle, and lady of alle the worlde" (Claud, A. II, fo. 92 b.) Several names of the second of Feb- ruary will be found under Festum Hypapantis. Caniculares Dies." — See Dies Canicidares. Canite, or Canite Tuba. — The fourth Sunday in Advent, from the lesson of that day (Div. Off"., v. I, p. 139) : " Dominica qua cantatur Canite Tuba" (Cardinal Cincio de Sabellis, Crd. Rom. p. 107 ). See Dominica de Canite Tuba. Cantare. — To sing (in the mass for the dead); but the word is used as a sub- stantive, and signifies an Anniversary Day. Cantate, or Cantate Domino. — Introit from Ps. 98 : " Cantate Domino canticum novum," and name of the fourth Sunday after Easter. In a letter of the bp.of Angers, 1316, " Die Veneris post dominicam qua cantatur Cantate, in nostro generali capitulo" (Friday, May 14) — in others, " Die Jovis post Can- tate; Die Sabbati post Cantate," &c. (Guil. Majoris Gesta, c. 49; D'Achery, Spicil. t. x, p. 286,). In a charter of William Henry, duke of Brunswick, " After God's birth fourteen hundred years, thereafter in the seven and twen- tieth year, on the Thursday after the Sunday Cantate" : Na Godes bort ver- teyn hundert iar, darna in demo seuen vnde twintigestan iare am donirstage na dem Sundage Cantate" (Thursday, May 15, 1427) Baring. Clavis Dipt., L. p. 524. There is a similar date, D. cvn, p. 284. Cantus. — The crowing of the cock, and, perhaps, other sounds emitted by birds, have marked a division of the day from the time of the apostles — also the time of singing a morning hymn. In the institutes of a convent of ladies, at Erfort in Upper Thuringia — " Ad cantum dominarum quem cantant ad Nativitatem in refectorio dabit abbatissa .1. urnam cum vino .vu. capiens propin. Ad cantum ante Pasche, et in die Pasche, et beate Pusinne, in ca- dem quantitate" (Baring. Clav. Diplom., Ill, p. 482: see Hours, Canon- ical). More usually another word is added — " Nocte post pullorum can- tum" (Josephi Sacerd. Hist., Transl. SS. Ragnobert et Zenon., c. 2 ; D'Achery, Spicil., t. II, p. 127, ed. fol.) See Alectrophone ; Cock-crow; Gallicantum, &c. Capitilavium, Capitulavium. — Palm Sunday, from caput, the head, and lavare, to wash, because, on this day, the heads of those who were to be bap- tized on the following Sunday were washed, in order to remove the dirt which they might have contracted during Lent when baths and ablutions were prohibited (Durand. de Ration. Temp., I. VI, c. 7GJ. According to Hospinian, " Capitidavium" is the name of Coena Domini, or Maundy Thursday, in some places (Fest. Christ., fo. 56,), The custom of washing the head on this occasion was practised in the primitive church. — Augustin., Epist. 18. Caprasius. — Oct. 20 : G. 416. Caprais, mart. 287. Another, an abbot, 430, June 1. GLOSSARY. 41 Capricornus.— Sun's entry into Capricorn, Dec. 18 : G. 490 ; V. 43:1 ; T. 4~:G. See Signa Mcnsium. Caput Anni. — The beginning of the year, New Year's Day, which varied in different countries, and, in the same, at different periods, as Doc. 25, March 1 and 25, and Easter Day, hare each heen the Caput Anni. In a charter of Pope Sergtus, an. 1002, quoted by Du Cange, the term is used in a general sense: " Si mors in capiteanni evenerit." The Italians still designate Now Year's Day II Capo d'Anno; hut the French, like the Anglo-Saxons, call it the Year's Day — fc> jour de Tan. Caput Annorum. — The end or completion of a period of years, as " usque ad caput sex annorum." Caput Iduum. — See Caput Kalendarum. Caput Jejunii. — Jour des Cendres, Ash Wednesday. jElfric, in a homily preached on this day, says, " In the present week, on a Wednesday, as you yourselves know, is the Caput Jejunii, that is in English, the head of the Lenten Fast : On fcyppe pucan. on pe'&ne 1-^023. ppa ppa je pylpe piron. ip Caput Ieiunn. ^ if on Cnjlipc. heapo's lenctenep paeptenep (MS. Julius, E. VII, fo. 61 b.) In St. iEthelwold's Benedictional, the same day is called " Initinm Quadragesima? ; but in the Ambrosian Missal, Quadrage- sima Sunday, or the first Sunday in Lent, is tl»e Caput Jejunii. The begin- ning of this fast was not always the same (see Lent). Caput Jejunii often occurs as a date : in the convention between Alphonso IV of Castile and Sancho VII of Navarre, referring their dispute to the King of England, on Ash Wednesday, 1214: " Et ad hoc nuncii utriusque reges Bint ad praesen- tiam regis Augliae in prima die praesentis Quadragesima?, qt.aj est caput jejunii, ad hoc judicium recipiendum" (Joh. Bromton, Chron. col. 1121 ) : " Ad caput jejunii" (Roger de Hoveden, P. ii, p. 528J : " In capite jejunii" (Hist. Norm. Script., p. 997,). A charter, in 1372, names Thursday at the head of the fast, thus, " Feria quinta in capite jejunii" (Baring. Clav. Dip!., xliv, p. 51 &). As a fast, this day was very strictly observed in sonic mo- nasteries (Udalric. Antiq. Constit. Cluniae., 1. V, c. o). By the institutes of Erfort, the abbess was to give the ladies eight shillings, to purchase her- rings on Ash Wednesday : " In capite jejunii abbatissa dabit deminabus .viii. solidos ad allecia emenda. — liarlng., Ill, p. 482. Caput Kalendarum, Caput Nonarutn, Caput Iduum — The French chronolo- gists state that the dies Calendarum, or Kalendarum, is commonly the first day of the month preceding, on which we begin to reckon by the kalends of the following month ; and they quote an example, in which " Die Kalend- arum Septembris" does not signify the 1st of September, but "in capite kalendarum Septembris," that is to say, xix kal. Sept. ,or August 14, which is the first day of this month on which we begin to count the kalends of Sept. (see Kalendtt). It is usually understood by our legal antiquaries, that the folcmote assembled annually the first of May, bi cau le a law of Edward the Confessor, Dc Qreve, c. 95, appoint! the folcmote once a year •' scilicet, in capite kal. Muii" ( Wilhins, Leges Sa.con., p. 204, cut. '2). Cut it'll, words are to be understood in the ame manner a* the preceding example, it is evident thai they did not meet 011 the ll t of May, but on t ho 14th of April, where the kalends of May are first mentioned in the Italendar. Spel- inan gives an account of this popular as» nobly, which Jacob understands 10 Vol. II. (i 42 GLOSSARY. be this-—" The Folcmote was a sort of annual parliament, or convention of the bishops, thanes, aldermen and freemen, on every May Day ;" but Spel- rnan merely states, in the place referred to, that the time of meeting was indicated by the law (Gloss., v. Folcmote, p. 236,) ; and in explaining the Gemote, p. 261 , he says it took place " sub initio Calendarum Maii," which is no more than changing one word for another, of precisely the same im- port, and leaves it unsettled whether the Saxon lawyer spoke of April 14 or May 1. That the latter was the day intended, is rendered probable by a passage in Bede, where he states that the festival of All Saints was ap- pointed to be held " in capite calendarum Novembris," the first of Novem- ber (see Festiv. Omnium Sanctorum). Du Cange understands it to have been the first day of the month. — Gloss., t. II, c 122. Caput Nonarum — See Caput Kalendarum. Caput Quadragesimae. — The same as Caput Jejunii, except in the AmbroBian Missal, and Gallic Liturgy, where it is the first Sunday in Lent : " Ab oc- tavis Nativitatis beatae Mariae, omni hyeme, usque ad caput quadragesimae'' (Mat. Par. in Vitis, p 65,). Gregory, about 590, on reducing the number of Lenten days, decreed that the fourth feria, or Wednesday, should be the " Caput Quadragesimae."— Pol. Verg., 1. VI, c. 3, p. 360-1. Caput Quadraginsimae. — Formerly the first Sunday in Lent. See the preced- ing. — Menard. Not. in Sacram. Gallic, p. 52. Cara Cognatio.— See Festum S. Petri Epularum. Caramantrant, Caramentrant. — Shrove Tuesday. Caramentrannus, Caramentranum.— Shrove Tuesday. Caremprenium, Caremprunium. — Shrove Tuesday. Carena, Carina. — A corruption of quadragena— -forty, applied to the lent of 40 days. Care, Carle, Carling Sunday. — The fifth Sunday in Lent. Carilelphus. — Julyl (Petr. de Natal., I. VII, c. 37). See Karilelfus. Carismata Dia. — The day of Grace, Whitsunday. This occurs in some verses on the times of fasts and festivals, at the end of the Constitutions of the Sy- nod of Worcester, in 1240, apud Spelm. Concil., t. II, p. 259. See Charis- matic Dies. Carissa. — April 15, with Felix : G. 403, Caristia — Feb. 22. See Festum S. Petri Epularum. Carnaval. — The interval from the Purification to the beginning of Lent. See Cameval. Carnelevanamen. — The same, from Dies ad Carnem levandam. Cameval, Carnevale. — The days between Candlemas and Lent. Some Italian writers derive this name from caro, flesh, and vale, farewell ; but in this case the word would be caraval. Du Cange proposes carn-a-val, " quod sonat, caro abscedit." — Gloss., t. II, c. 336. Carnibrevium.— Shrove Tuesday. Wilhelm Wyrcester dates the second battle of St. Albans, which was fought Feb. 14, 1461, " in die Carnibrevii, scil. — Februarii" (Lib Nigr. Scacc. II, 486,) If not a corruption of the more usual name, Carnipriviuin, it is a compound of caro and brevis. Carnicapium. — Shrove Tuesday ; from caro, flesh, and capere, to take. Carniplaviuin. — Probably a corruption of Carniprivium. — Du Cange, t. II, col. 338. GLOSSARY. 43 Carniprhim, Carniprivium, Carnisprivium. — Sometimes the first days in Lent — "Et cum carnisprivij tempus aduenisset," says Matt. Paris, speaking of the king's demand of 8,000 marks from the Jews, in 1255, p. G06. Sometimes it is Septuagesima Sunday, and sometimes the Sunday following : " Notandum est festum B. Luciae hie adjunctum habere Italice chartliar ; quia tunc maxime carnes solent deponi, quemadmodum secunda dominica Septuagesimoe dici- tur vulgo Carnisprivium" (Belet. de Div. Off. c. Go). Gervase of Tilbury speaks of Carniprivium as the commencement of Sexagesima week (P. iii, c. 122j. The term (from caro, flesh, and privare, to take away) denotes that Sunday on which abstinence from flesh commenced, on which account Quinquagesima Sunday is called Dominica ad carnes levandas, or tollendas, in the Mozarabic Missal, p. 86 ; and, as the prohibitory canon was more strictly observed by ecclesiastics, the first day of abstinence obtained the name of Carniprivium, and Carniprivium Sacerdotum, " scilicet dominica, qua mos est sacerdotibus caput quadrugesimalis jejunii esu carnium preeve- nire" (Gul. Neubrig., I. V, c. 10 ). It was not so strictly observed in some conventual establishments : at Erfort the abbess might send, to the la- dies only, a large tray of dishes, containing eight of stuffed capons, called wolfs chickens — " In Carniprivio mittetur dominabus tantum ab abbatissa una magna scutella cuilibet .viii. fercula, continens impletos pullos .xvi. qui dicuntur Wolfhinken" (Baring., Clav. Dipl., Ill, p. 481,). The revels of the German clergy on this Sunday, procured it the name of " Der Herren Fassnacht" (see Fustmas). In Denmark it was named Fleshe Sontag (01. Worm., Fast. Dan., p. 72), that is Flesh Sunday, perhaps because it wa3 with them the best day of eating flesh. Carnisprivium Novum — Quinquagesima Sunday. See Dominica ad Carnes levandas. Carnisprivium Vetus.— Quadragesima, the first Sunday in Lent. In the Latin church, previous to the ninth century, abstinence from flesh began only on the first Sunday in Lent, and they did not fast as at present on the four last days of Quinquagesima week. Camisprivia, inter duo —The days of Quinquagesima week. Camivora — Shrove Tuesday ; from caro, flesh, and vorare, to eat. Carnovai, Carnovale. — See Carnaval. Carrena, Carrina. See Carena. Cassias. — Dec. 2 — a martyr in Mauritania ( Hosjnn., fo. 152 b.) ; Dec. 3 (Pet. de Nat., 1. I, c. 22). See Kasian. Caterine, Virg. Mart. — Nov. 25: V. 432 — suffered in 307. Dresser attri- butes the origin of her festival to the Roman celebration of Pallas (De Fest. Dieb., p. 44; see Greoory). There were also — 1, of Sienna, canonized 1461, Apr. 30 — 2, of Sweden, abbess, 1381, March 22 or 24 — 3, of Bologna, 1403, March 0—4, of Genoa, 1510, Sept. 14—5, of Ricci, 1589, Feb. 13. Cathedra S. Petri Apostoli — Feb. 22: V. 423; T. 436; E. 450. This feast is not noticed in (inllui, and the name of the apostle alone occurs in Ludl., Mr*. This is the festival of St. Peter's chair, at Antioch; another festival of the same name, is that of St. Peter's chair at Rome, Jan. 28. The mat- ter seems to be thus — the February festival, of which the object was to supersede a pagan rite, is the original ; but some churches, by way of wiping off the memory of its connexion with heathenism (sec Festum S. Petri Epu- 44 GLOSSARY. laritm), removed it to January, and in the very ancient kalendar of tire monastery of St. Cyriac, and in the Gallic kalendar, St. Peter's chair at An- tioch occupied Jan. 17 (Iter Ital., I, 157 ; Sacr. Gallic, 300). It was an- ciently a custom, that a bishop should solemnly hold that day on which his cathedra or church was founded. As Peter was the first to promulgate the Gospel, he is said to have founded the church; hence this festival supplanted that which had been called St. Peter's banquet — " S. Petri Epulae." As he is said to have first taught at Antioeh (P. de Nat., Ill, 140), in 6ome old kalendars the feast is called u Festum Cathedra? Antiochoe." Afterwards, when the silly fable was invented, that the Roman church was founded by St. Peter, that name was changed to " Festum Cathedrae S. Petri Romae" by Paul IV, in 1555. — Bellarmin. de Rom. Pont., I. II, c. 6. Ceadda, Bp. — March 2 : V. 424; T. 437. " Ceaddan" is the Saxon genitive case, and the line in each of these kalendars was read by the author of the Durham kalendar, p. 451, with the Latin genitive, " Festvm Sancti Ceaddae," or " Cedde episcopi." In 673 he was bishop of Lichfield, where he lies bu- ried (Anc. Hist. Fr. and Engl. p. 247). He is commonly called St. Chad, and his day was made a double festival in 1415. — Spelm. Cone, t. II, p. 669. Cecilia, V. M.— Nov. 22 : G 418 ; V. 432; T. 445; E. 459; L. 471. Cedda — See Ceadda. Celestinus. — May 20; the fifth pope of that name, 1313 (Hospin., Fist. Christ., fo. 86). Instituted by Clement Y.—lb.fo. 17 b. Cena Domini. — The Lord's Supper gives its name to Holy Thursday, before Easter: Cena tomini. f iy ye Dunrier- 'oaes toponon Car-cnon (CJtron. Sax. 1106). See Coma Domini. Ceneres. — Ash Wednesday; apparently from the Italian Ceneri, i. Cinerc*. Cexo.— July 9 : Jul. 409. Century. — " In dates by the number of the century, without specifying the particular year, it is to be noticed that the French writers denominate the century from the first figures, not the next in order, as we do" (Fosbrooke, Brit. Monach. p. 348). I have never met with an instance of this chrono- logical inaccuracy, but do not dispute that it may be found. In order to abridge dates, the centuries were sometimes omitted, as observed v. 1, p. 35. Thus, the agreement between John, duke of Normandy, and the Normans, by which they bound themselves to accompany him to England with 40,000 men, in order to effect a second conquest, is dated (as published by Rymer) from the wood of Valenciennes, March 23, in the year 38, instead of 1338. Instances of this kind are to be found in the 16th and 17th centuries ; Sal- muth, quoting Augustin Steuchius, writes — " De Donation. Constantini, Edit. Lugduni, An. 47" (Comment, in Panciroll., lib. II, tit. ii, p. 72). The year is 1547, but was probably printed as above. Cescille. — Nov. 22 : L. 471. See Cecilia. Cessaritjs. — April 21 : Jul. 404. See CiESAiuus. Cetembre. — September. In an old French charter, " Le moys de Cetembre." Ciiadde, Bp. — March 2 : L. 463. See Ceadda. Chananea. — See Dominica Chanancce. Chandeleuse. — Candlemas Day ; a Fr. name, from Candelossa. Chandelor, Chandelour.— The same, from Candelaria (Itymer, Fad. t. I, p. i, GLOSSARY. 45 p. 380). " Don a. Paris, lendemain dc la Chandelour, en l'an de nostrc Seigneur, 1-203."— Ibid., t. I, p. i\,p. 704. Chare Thursday, The day before Good Friday, which the Germans call Char. Freytag, the Friday of preparation, or of lamentation, as differently ex- plained by native philologists (see vol. I, p. 178). The English name of the Thursday, is said to be a corruption of Sliere Thursday. (iiarismatis Dies. — The day of grace — Pentecost, from the use of the chrism, or consecrated oil in baptism. CitAiu.nMAfiNE. — Jan. 28 : " Miraculorum gloria claruit!" (P. de Nat., XI, 04), 814 ; canonized about the 12th century. — Hnspln., fo. 17 b. Chasse Mars. — The Annunciation, in a French title of the Virgin : " Notre dame de Chasse Mars," which appears to mean (chasse being a sort of chest containing sacred bones) Our Lady of the relics in March. Chaste Week. — The first week in Lent ; the Saxons called it cyp puca, which Schilter deduces from kuisch, chaste. iElfric, in a sermon on Ash Wednesday, mentions the miserable death of a man, who declared that he would disre- gard the ecclesiastical prohibitions of seasons — he polt>e hip piper bruican on bam unalype'eum riman (MS. Jul., E. VII,/o. 62 b). The observance of chastity during this week, which mostly falls in April, is probably to be traced to the abstinence of the priests of Ceres during the eight days of the Ccrealia, which began on the 0th April. The same strictness was observed by the primitive Christians in Passion Week. See Hebdomada Magna. Chaundelure.— Candlemas ; a variation of Chandelor, &c. In the letters of the mayor of Lovaygne and Brussels, 1278 — " Chescun an la quatre partie a la Chaundelur' a Loundr' " — Eymer Fa>d , t. II, p. ii, p. 554. Cheretismus. — The Annunciation, from the Greek x ai 9 lTl(3 t l0 ^i salutation. Childermas Day. — The day of the holy children, commonly called the Holy Innocents, Dec. 28. A manuscript homily of the 15th century, " De die S'eonirn Innocencium," has the following explanatory passage — " Worship- fulle Frendis, such a day shall be the Fest of Innocents ; that day is callid in glissche Tonge Childremasday, for the multitude of childre that were slaj ne for Goddee cause and Cristis sake" (Harl. Coll., 2247,./b. 20). The English name is of some antiquity: the Saxon Chronicle in 003 says — Wulf- Btan, the deacon, died on CiP&a majppe "oa^e (on the Children's Mass-day). The same date is given to the foundation of St. Peter's Westminster, by Edward the Confessor, in 10G5. In the MS. Stacyonys of Rome, Childermas Day appears to have been rich in pardons, 4,000 years being remitted to worshippers on this day: " On Chyldermassc day yn Cristcmasse, Is iiij m" 3er the more ^ lassc." Caliy., A. U,fo. 81 b. ool. 2. CaRISOGOVUB, M. — Nov. 24: Jul. 418. V. and T. have Crisagonus, the or- tbography of the Saxon Mcnol., Jul., A. X: 8'ci Cpipojonep ry"r> -j fcpop- imX (tin: day and passion <>f St. CrlsogonuB). The other kaleudars, G and B, have Qritogomu and Krisogonus. Chrysogonus is said to have been n ]iric«t ;iinl martyr under IHoclesian. — Petr. de Natal., I. X, c. 101. Christenmesse, i bristis Masse, Christmas. The birth <>f &%, a day. For the strictness with which this day was originally observed, and the licen- tiousness which succeeded, see vol. I, p. 352-6. The following instructions to a confessor, are copied from John Mirk's translation of Pars Oculi, and are some of the questions which the priest is to put to the penitent, as to his manner of observing this solemn festival, in the 13th or 14th century : u Hast bow holden J?yn halyday, And spend hyt wel to goddes pay ? Hast bow i-gon to chyrche fayn, To seme god wyb alle by mayn ? Hast b™ any werke b l day i-Avro^t, Or synned sore in dede or bojt ? Be benke \>e wel, sone, and rede Of by synne and by mysdede, For schotynge, for wrastelynge, and ob r play, For goyng to be ale on halyday, For syngynge, for roytynge, and syche fare, bat ofte b e sowle doth myche care. be halyday only ordeynet was To here goddes serues and be mas, And spene bat day in holynes, And leue alle obar bysenes ; For apon be werkeday Men may be bysy in vche way, So that for here ocupacyon bey leve myche of here deuocyon ; bcr fore bey schulc here halyday Spene only god to pay ; And jef bey do any ober bynge ben seme god by here cunnyngc ben bey brekeb goddes lay, And holdeth not here haliday." Cott. MS. Claud. A. II, fo. 138 b. Cineralia, Cineres, Cinerum Dies or Festum. — Ash Wednesday. There is a homily on this day by Maximus Taurincnsis, about 430, if he wrote the titles of his homilies. The English and the Latin names are taken from the con- secrated ashes, which on this day were laid on the heads, at first of the pe- nitent, but, in after times, of all the faithful, according to a MS. quoted by Du Cange : " Cineres qui in capita jejunii fratrum olim penltentium, hodie fidclimn omnium imponuntur" (O'loss. t. II, c. 631) ; the same reason is given by Bede (Serin. Vurii, Oper., t. VII, p. 503). This custom, which prevailed arnoiig the Jews (Jerem., o, 96), Sppean to have been adopted by 48 GLOSSARY. Gregory in 590, when he reduced the fast of Lent to forty days. The ashes were then consecrated before mass, and the priest laid them upon the heads of each of the people, saying' — Remember, man, that dust thou art, and into dust thou shalt: and hence, adds Polydore Vergil, (I. VI, c. 3, p. 361,), this Wednesday was called the day of ashes. The custom could not have been known in England before the year 640 (see Lent). A Saxon homily on Ash Wednesday, by iElfric, gives an account of it, which nearly agrees with the preceding : — On the Wednesday, wide through the earth the priests bless, as it is appointed, the pure ashes, and afterwards lay them upon men's heads, that they have in mind that they came of earth, and again will turn to dust (MS. Jul., E. VII, fo. 62). A formula of the consecration is found in the Benedictional of Abp. Robert, at Rouen (Archceol., xxiv, 119). At Rome, if the pope should be in the city •' in die cinerum" (on Ash Wed- nesday), all the clergy were to proceed to the cathedral, and, a before our Lord arrives, ashes are made of the palms of the preceding year, and con- secrated by the junior cardinals, clad in albis" (Amel. Ordo Rom., xxxvr, 466). Court rolls of the time of King John have these dates—" Dominica ante Cineres," and " Dominica post cineres," although those Sundays have their proper names ( Rot. Curia Regis, p. 155). A charter of 1290 is " Da- tum die post Cineres." — Guil. Majoris Gest. c. VII, p. 259. Cinnus, Passion of. — July 19: Jul. 410. Ciprian, Bp. §• If., and Justina, V. M.— Sept. 26: E. 457. This was Cyprian the magician, who was .martyred with Justina in 304. Ciprian.— Sept. 14, with Cornelius : V. 430 ; T. 443; E. 457. Cyprian, bp. of Carthage, mart. 258, or, according to Baronius, 261 . There were also— 1, Bp. of Toulonne, before 549 — 2, of Sabaran, abbot, 580, Dec. 9. Circumcisio Agni. — Jan. 1 : G., Jul., Tib., 397. Any of these MSS. corrects the mistake of Mr. L'Estrange, who says that the Circumcision was not mentioned as a festival before 1090. See Festmn Dominicce Circumci- sionis. Circumdederunt me. — Introit from Psalm 17, and name of Septuagesima Sunday. CiniAC Sf Companions, Martyrs. — March 16 : V. 424. Cikicus, & Julitta his mother. — June 16: V. 427; E. 454. He is other- wise called Cyr, Cyriac, and Quirius. The Menol. Sax. at July 15, has Cyric, and Julitta his mother; and this is according to the Greek church. The Chron. Sax., an. 916, has the same day as the kaleudars, xvi kal. Julij : Dy llcan "Daeje psep Cipiciup ti 1 * paep Spopepep mi"t> hip jepepum (the same day was the festival of St. Ciricius, the martyr, with his companions). St. Cyr, Julitta, and perhaps others, were martyred, 305. Claha. — Aug. 12. Canonized by Alexander IV, 1255. — Hosp., Fest. Christ., fo. 17 b. Clarus, m. Nov. 4. — Brit. Sancta,p. II, p. 248. Clausum Alleluia. See Allclua ; Alleluie Clost. Clausum Pascha, Clausum Paschse. — The close of Faster is a name com- monly given to the Sunday after Easter, which is its octave, and closes the festival : w In octavis Paschoe, quod vulgariter Clausum Pascha? nuncupa- tur" (Matt. West in., 1240). We call this Sunday Low Sunday — thus Twys- den : " Dominica in Albis, sive dominica post Pascha, nobis Low Sunday. Sic autem dicta (Clausum Pascha.') quod Pascha claudat, ct festi solennia GLOSSARY. 49 finom ponat, Claudere, ut ct finirc, nobis to close : finis, the close." L'Es- trange considers the eve of Low Sunday the close of Easter — and if he had said evening he would have been right ; but the Eve is the day before a fes- tival or octave (Alliance of Divine Offices, p. 155). The Sunday after Low Sunday, or the close of Easter, is called Dominica prima post Claiusum Paschce ; the next, Dominica seennda, and so ou. Oaves. — Keys are variable numbers, given in ecclesiastical computations, to find the beginning of the five moveable feasts ; and hence, in many ancient kalendars, the places of these keys are marked : thus, in the kalendar of the Portiforium Sarisb., ed. 1520, the key to Septuagesima is placed at Jan. 7 : " vu id. Jan. Clavis Septuagesimae ;" that of the first Sunday in Lent, Jan. 28, " v. kal. Feb. Clavis Quadragesima?;" that of Easter, March 11, "v. id. Mar., Clavis Paschae ;" that of Rogation Sunday, April 15, " xvn kal. Mail, Clavis Rogationum ;" and that of Whitsunday, April 29, " III kal. Maii, Claves Pentecostes." In the Computus, the keys are placed over their respective Golden Numbers in the following o.'der : " Claves Festorum Mobilium. 26 15 34 23 12 31 20 39 28 17 36 25 14 33 22 I II III IV V VI VII VIII IX X XI XII XIII XIV xv 11 30 19 38 XVI XVII XVIII XIX." The manner of using them is this : — Having the Golden Number of the year in which it is required to find the commencement of any of these feasts, look for the figure over it in the table ; and then, refen ing to the place of the key in the kalendar, count from it the same number of days — where that number terminates, the Sunday following will be the feast sought. In leap years, I is to be added to the key of Septuagesima and Quadragesima ; and, if the latter should be found by this means to fall on or after Feb 24, a day is to be subtracted. For instance, a truce was made in 1174, to continue from the feast of St. Hillary to the Clausum Paschae, or Low Sunday (Joh. Bromt., 1090, 1166). If the day of the month on which the truce termi- nated be required, we must first find the Easter Day of that year. The Golden Number of 1174 is xvi, and the key in the tables is 11 : by count- II days in the kalendar, beginning at March 11, the place of the Easter key, we sliall come to Ma/ch 21, from which the nearest Sunday, F being the Dominical Letter, is March 24 — and, consequently, March 31 is Low Sun- day, the end of the truce between England and France in 1174. Clavi Domini. — See Festum Lancece Christi. Clean Lent. — The great fast of forty days in Spring, called Quadragesima by the Latins, seems to have been thus termed, to distinguish it from the Qua- dragesima of Pentecost and the Quadragesima of Advent, each of which, in the time of Bede, consisted also of forty days, and each called Lent by our ancestors: — \>er ^eaplica ymbpyne ur- sehpmsfc epne nu ba chenan ti'e leii35"cenlicer pa-rtener (Cott. MS., Faust. A. IX., fo. 54J. See Lent. Cleansing Days. — The four days before the first Sunday in Lent. See Clene Lent, Vol. II. ii 50 GLOSSARY. Cleansing Week. — The week before Quadragesima Sunday, or the first in Lent. Cleene Lentone. — In the Harl. MS., 2371, there are three homilies for the the " secunde," thridde," and " fourth Sonne-daye in cleene lentone" res- pectively. See Clean Lent. Clement. — Nov. 23; G. 418. Bp. and Mart.: V. 432 Pope and Mart. : T. 445 j E. 459; L. 471. Clement I. suffered in 91 (Martyrol. Bom., p. 366). The Dedication of his church, July 22. There were also — 1, of Ancyra, Jan. 23—2, Feb. 19 : G. 399—3, Sept. 8 : G. 414 — 4, of Alexan- dria, 189, Dec. 4. Clementin. — Nov. 14 : G. 417. Clene Lent, Clen Lenton, Clen Lentun, Clen Lentyne. — " And on Monday next comynge y' is to sey y e fyrst Monday of clene lent, hyr moder and sche wyl goo to y" pardon at Shene," A. D. 1468 (Paston Letters, v. 1, p. 298). " Wrete at Norwiche, the ij. Munday of Clene Lente" (Ibid., v. IV, p. 74) : " Writtin in hast, ye Wednesday in ye fyrst week of Clen Lenton" (Ibid., v. Ill, p. 82): " Goode men and wymene, bis is be secunde Sunday in clene Lent" (MS. homil. in " Dominica secunda Quadragesima," Harl. Coll., 2403, fo. 60^ : " Goode men and wymene, bis is be thride Sunday in Lenton" (lb., fo. 63 b). In a manuscript tract on the festivals, written at an early part of the fourteenth century, we have the following passage in explanation of these terms, immediately after " Septuagesima" : — " Lente comeb b r afterward. b l sex woukes lasteb. b l hor senne ber to bete, alle cristene me fasteb. For rijt hit is b l cristene me hor tendyng do. Of hor fruyjt borou out be jer -j of hor owen flesch also. -j b l Id tendy also to god. be dawes of be jer. For to bote hor leb r 6inne b' hi wroujte er. Now beb bis bre hondreb dawes -j sixti in be sere. ~j fif b r to wit oute mo. bote hit bisext be. -7 be tendyng of alle be dawes ho so wole rijt wende Wole be six -j bri^ti dawes -j fif bileueb atten ende. Nym bilk sex *j bri^ti daues -j fif bo b r to b r beb be foure clausing daues -j be Sondai also. gif be clansing daues -j be ob r alle togab 1- beb ban habbe ge clanlich all gore lente as je now iseb. Now beb b r to *} fourti dawes in six woukes i-wis ~j so moche for to esterdai ri^te clene lente is. Ac do awei six Sondaies -) banne bileueb bere Euen six -j trijti daies be tendyng of be sere. Nym ban four clansing daies -j fast also b r to, ban hast on euen fourti daies whan hi beb b r to. 1 so moche ouer be rijt tebe br to we mote caste, For cnsample of oure lord b* fourti daies faste, -j for ensample of Moise and Elie be prophete. Jj r faste bore fourti daies -j no manor mete ne ete 1 bobe hi hadde har mede sone -j merit ynow For a carte of golde lijte adoun -, Elie vp drow To be ioie of erlich paradis as mani ma isai." Julius, D. IX, fo. 49 ft. GLOSSARY 51 The following passage is found In the Fcstinll of Englysshe Sermones : " In Dominica secunda Quadragesime — Goode men and women, J?is is the se- conde Sonday in dene Lenton. Wherfore as ye liaue be bysy all >is gere before to make vow cleyne and honeste w* owte forth in body, so schalle jje be as byse to clanse yow w* in forthe in sowle, for bat is goddes wyll b l Z c so do. "Wherfore bis tyme of lenton ys ordened only to schowre and to clanse yowre concyenc of alle maner rwste and fylbe of synne b' hit is de- fowlyd w*, 80 b c y« mowe w*- a clene concience on astur day rcceyue be clene body of owre lorde Jhu creste" (Lunsd. MS. 392,/o. 40). Nearly the same words occur in Hurl. MS. 2247, fo. 60 b. Clensyng Weke. — The first week in Lent ? In a deposition before Sir Richard Layton, 31 March, 1537 — " tlenry Wyclyffe s'uant to Sir Rauffe bowmer, brother to the saide Sir Rauffes wyffe, wQn the towne of grenton in swaldell In one Jhon of blade his house an alehouse, ther drynkyng vpon a thorisday in clensyng weke abowte ix or x off the cloke before none sayde, Syrres whate mene ye, ys yer hertly done. Lat gane CC. men and I shall gyve the duke of North fooke an onsett, and I shall other saue pecockes lyffe or I 6hall haue the dukes chayne, meaning to haue slayne him wt many other euche seditiouse wordes to make a new com'otion." — Cott. MS., Calig. B. I, fo. 143. Clericorum, or Dommorum Bacchanalia. — Quinquagesima Sunday, which im- mediately precedes Lent, was so called, from the revelries of the clergy be- fore the long fast. — Hospin. de Fest. Christ., fo. 38. Cletus & Felix. — April 20 : G. 404. Cletus was pope and mart, in 78. Hospinian supposes his festival no older than the 11th century. — Fest. Chr., fo. 16 b. Cockcrow. — The Sybarites are related to have destroyed all their cocks, that their slumbers might be no longer broken by the crowing of these birds ; but it was probably in ages more remote, and by nations less effeminate, adopted as an indication of the progress of time, and employed in the date of events. It is well known that the Romans called their third vigil cock- ' crow ; and several instances of its use as a date, among the lower writers of Latin, may be found under the articles Cantus, Gallicantus, Sec. Our pre- sent business is with the writers of our own language. The night, says Ml- fric, has seven parts between sunset and sunrise — one is the even gloam or twilight — another evening — the third is conticinium, when all things have retired to rest — the fourth midnight — the fifth is cockcrow — the sixth day- break, and the seventh morning (Tib. A. Ill, fo. 64). " This year" (795), says the Saxon annalist, " the moon was eclipsed between cock-crow and dawn •" and the expression " about cock-crow," is used by King Alfred, in his translation of Bede ( Eccl. Hist., lib. IV, cap. 23). Robert of Brunnc describes the empress Maud escaping from Oxford, clad only in her smock (Chron., p. 122,): " Sone after mydnyght, that crowe suld the cok, In the snowe for syght scho gedc out in her smok, Without kirtelle ore a emse, save Koverchef all bare vis." Strutt. illustrating the custom of throwing at cocks, quote* the following basMge from the Nonnea Priesta Tale of Chaucer, where he suvs — 52 GLOSSARY. -" There was a cocke For that a priestes sonne gave hym a knocke Upon his legges, when he was yonge and nice, He made him for to lose his benefice." " The story (says Strutt) supposes the cock to have overheard the young man ordering his servant to call him at the cock-crowing — upon which the malicious bird forbore to crow at the usual time ; and, owing to this artifice, the youth was suffered to sleep till the ordination was over" (Glig Gamena, Angel Cynnan, B. Ill, eh. vii, s. 2\). Among our poets, the crowing of the cock is a favourite expression for marking the time of the day : " The cock that is the trumpet of the morn, Doth with his lofty and shrill-sounding throat, Awake the God of Day." Hamlet, Act I, se. 1. Shakspeare introduces it in several of his plays : the porter in Macbeth ex- cuses his drowsiness, because — " Faith, Sir, we were carousing it till the second cock" (Act II, sc. 3). Oberon's order to Puck in Midsummer Night's Dream, Act II, sc. 2, is — " And look thou meet me ere the first cockcrow. Ratcliffe, in Richard III, Act V, sc. 3, says — " The village cock Hath twice done salutation to the morn." Capulet, Rom. Jul., Act IV, sc. 4, exclaims — " Come stir, stir, the second cock hath crow'd, The curfew bell hath rung ; 'tis three o'clock." Edgar, K. Lear, Act III, sc. 4: — " This is the foul fiend Flibbertigibbet ; lie begins at Curfew, and walks till the first cock." In an ancient Scottish song, of which the tune is said to have been played by the troops of King Robert Bruce, in marching to battle : " Landlady, count the lawing, The day is near the dawing, The cocks are at the crawing." Lastly, Tusser, in his Points of Huswifery, j>. 185, explains the hours marked by this musical clock : " Cock Crowing. " Experience teacheth as true as a clock How winter night passeth, by marking the cock. " Cock croweth at midnight, few times above six, With pause to his neighbour to answer betwixt : At three o'clock thicker, arid then as ye know, Like all in to mattins, near day they do crow. GLOSSARY. 53 " At midnight, at three, and an hour ere day, Tliey utter their language as well as they may, Which whoso regardeth, what council they give, "Will better love crowing as long as they live - " Cockshut Time. — Twilight, when poultry go to roost, named from an instru- ment called a cockshut, or shoot, which wa< formerly used in taking birds, probably " vesperascente coelo." Shakspcare has this term in Richard III, Act V, $c. 3 : " Thomas earl of Surrey, and himself, Much about cockshut time, from troop to troop Went through the army." It occurs in the same sense in Ben Johnson's masque, The Satyr, performed at Althorp in 1G03; the first Fairy says — " Mistress, this is only spite : For you would not yesternight Kiss him in the cockshut light." Ccecilia. — Nov. 22 : G. 418. See Cecilia. Ccelestus.— Oct. 11 : G. 411. Ccemoan, Ccenigen. — June 3: G. 407 — Comigen in Jul. In Brit. Sancta, I, p. 337, Coemgan, or Keivin, an Irish abbot, 615. See Comgan. Coena Domini. — The Lord's Supper ; a name of Thursday before Easter. The festival belongs to the apostolic age (Pol. Verg., 1. VI, c. 8, p. 317). iElfric, in his Epist. ad Sacerdotes, speaking of the duties of the clergy on the week before Easter, translates the words of the text, " Imple mandata domini in coena ipsius"— " do on the Thursday as our lord hath commanded" (MS. Tib. A. Ill, Jo. 103 b.) From the words of the Latin text, we have Maundy Thursday as the name of this day. The Coena Domini, or feast of the body and blood of Chri8t, was in early times understood literally by the Pagans, who accused the Christians of killing and eating children for this celebration; and Tertullian, in reference to this charge, exclaims in his Apology (c. 7), " O quanta illius praesidis gloria si eruisset aliquem, qui centum jam infantes comedisset ! " The Christians of a later age made as unfounded and injurious a charge against the Jews, with respect to the alleged crucifixion of children (see William). Coena Domini is often found as a date : " xi kal. Aprilis, videlicet die Jovis in Coena Domini" (Tho. Wikcs, in Gale, t. II, p. 112). On Wednesday, April 21, 1109, died Anselm, abp. of Canterbury, and was honorably interred on the following day, which was Coena Domini. — Bog. Hoveden, p. 472. Coena Pura.— -Parasceve, or Good Friday — " Qua die conceptus est dominus, tuilern die et passus est. Eadem Ipsa dies Ccena Pura fuit, in qua ct luna deciniii i|u;trta occurrit" (Chrysost. Serm. in Not. Joh. Bapt., I)u Cange, t. Ill, p. 273). The Council of Valencia, in 1565, severely blames the scan- dalous conduct of the flagellants on this and the preceding day, in corrupt- ing the holy mystcric-, when dhine worship should lie particularly pure, by publicly scourging themselves. — Sesxio 5, cup. 18, Dc FlagtllentiXms, \-<-. 54 GLOSSARY. Coeverfu. — The curfew, in the French statute of the city of London, 1285: " Defendu est q' mil seit 6i hardi estre trove alaunt ne wacrauut par my les Ruwes de la Citee ap's Coeverfu p' sone a seint Martyne le g a nt, a Espcye ne a Bokuyler ne autre arme p' conduyte de Lumere" (Stat. Clvit. Land., 13 Edio. I.) : It is forbidden that any be so bold as to be found going or rambling through the streets of the city after curfew by the ringing of St. Martin's-le-Grand, with sword, or buckler, or other weapon, by the conduct (assistance or direction) of a light. It was anciently the practice of robbers, and other lawless persons, to put a short candle in front of their iron skull- caps, of which the projecting nib cast a dark shade over the face, while the full light of the candle was thrown upon the person attacked. Collar Days. — Candlemas, Ascension Day, Midsummer Day, and All Saints' Day, when the knights at court wear the collars of their respective orders. To these days may be added the royal birth-day : Charles II was born May 29, 1C30, and in the Festa Anglo-Eomana, p. 86, is an observation, that " this, as it is his birth-day, is one of his collar-days without offerings." See Offering Days. Collop Monday. — The day before Shrove Tuesday, when, in preparation for Lent, flesh meat was cut into slices, called collops, for salting. Colms Mass. — " In Caithness, Whitsuntide ; but, no doubt, the mass of St. Columba, May 2" (Jamieson, in Supplement to Etymol. Diet.) The Doc- tor is wrong — if not Colm, or Colmoc, June 6, a Scots bishop, apostle of the Orkneys, in 1000 (Brit. Sanct., p. I, p. 340), it is St. Colomba, whom, says the Sax. Menol., Jul. A. X, the Scots call Columchille, June 9: Dsep haljan mserT e ppeor-raf ri"fc. y'ce Columba Sone nemnaS Scortap Columchille. He was an abbot of St. Martin's, in the Isle of Ji, at Whiterne, from 556 to 577 (Chron. Sax., an. 556). Whitsuntide, it may be observed, cannot fall earlier than May 10 — but June 9 is within its circle. Cologne, Kings of. — See Festum Trium Begum. Columba. — June 9: G. 407 (Bed. Hist., I. Ill, c. 4: see Colms Mass; Co- lunikille). There were also — I, Colomba, or Columba, virg. mart., 273, Dec. 31 (Pet de Nat., I. II, c. 24) : Translation, Dec. 17; Dedication, July 22— 2, 548, Dec. 12—3, 853, Sept. 17. Columban, Abbot. — Nov. 21 : E. 459. A. D. 615 (Brit. Sanct., par. II, p. 297). Transl. with Eustace and Walbert, Aug. 31. Columkille.— June 9: V. 427. See Colems Mass. Comgan, Comigbn. — Feb. 26 : G. 400. See Coemgan. Commemoration des Almes. — Nov. 2: L. 471. See Alines, All Souls. Commemoratio Bed.®. — May 27 : D. 453. See Beda. Commemoratio Bosili. — July 8 : D. 455. See Bosilus. Commemoratio Omnium Fidelium Defunctorum.' — Nov. 2: E. 459. All Souls' Day, among the Greeks, is Thursday before Pentecost ; and at Milan, pre- viously to 1582, it was Monday after the third Sunday in October. See All Souls; Animae; Almes. Commemoratio Omnium Sanctorum. Nov. 1 : T. 445. See All Halwen- mas ; All Saints. Commemoratio Pauli. — See Peter and Paul. Commemoratio Septem Dolorum b. Marine. — Sec Festum Compassionis. Communes, Communis Feria — The common week, " Communis Septimana," GLOSSARY. 55 commenced Sunday after Michaelmas, and Communis Feria fs any day of that week. " Feria quinta in communions" is Thursday in this week, and occurs in the date of a diploma of 1300. — Ludw. Rel. MSS., t. VII, p. 493; Haltaus, Cal. Med. JEvi,p. 133. Communibus Annis. — One year with another — a term used in many calcula- tions included in time. For example, Mr. Derham observes that the depth of rain, communibus annis, were it to stagnate on the earth, would amount in Townley, in Lancashire, to 25) inches; at Upminster, in Essex, to 19] ; at Zurich, 324, ; at Pisa, 43£; and at Paris, to 19 inches. Communio. — Sept. 25. In the old chronicle of the Dukes of Brunswick (in Leibnit. Access. Hist., t. II, p. 16), it is related that the Saxons, having obtained a great victory over the Thuringians, on the seventh day before the kalends of October, in 834, afterwards celebrated tbat day under the name of communio. — Haltaus, p. 133. Compassion de la Vierge. — Friday in Passion Week. See Festum Compas- sionis. Comple. — More correctly compMorinm. In a charter of 1370, " Actum Ja- nuae anno dominicoe Nativitatis, 1370, indictionc octava, secundum cursum Januae, die iv Decembris, ejusdem hora post comple" (Bymer, t. Ill, ^j. ii, p. 907). The expression, " secundum cursum Janua:," and the indiction, were probably introduced to shew that the year was computed from Ja- nuary 1. Completorium, Complin. — The last of the canonical hours for common prayer, about 7 o'clock in some monasteries, and about 9 in otbers (see Hours, Ca- nonical). The term is derived from complere, to finish or complete: " Nox erat; hora ad complendum dicta" (StcphanUl. Vit. S. Thorn. Cantuar., p. 47). In Dowjl. Virg., 449, 39 — " The lerkis discendis from the skyis hicht Singand hir compline song eftir hir gise To tak hir rest, at matyne houre to rise." Computatio Romana. — Before the reformation of the style, the civil or legal year in this country commenced March 25, and dates made by this year were said to be according to English computation. The historical year began January 1, as at present; but at Rome the year began at Dec. 25, and the year was said to be according to the Roman computation, when writers were beginning to be precise in their chronology. Wilhelm Wyrcester in this way distinguishes his date of the coronation of Edward III, on Monday, Full. 2, 13:27 : " Hoc anno (secundum computacionem Romanam) die Luna? in feflto Purificaciouis, coronacio Edwardi III" (Annates, p. 425). The civil year was still L3S6. Conceptio Beatea Mahm;, — Dec 8. Conceptio Domini. — March 25: (i. 402. This is the same as the Annunciatio Dominica, D. 461, and the Annunciation of our Lady in other diaries : " vm Kal. Aprilis, Conceptio Christlet Paulo Domini." — Kai. Air. 826. Conception nostre Dame. — Dec. 8: L. 472. "Conception of our Lady." — MS. Liri si qf Saints. Conceptio Suuctaj Dei Qenetricis Maiu.k. — Dec. 8: T. 440. The (calendar 56 GLOSSARY. Vitellius is somewhat less profane in its title of this festival, having " Do- mini" for "Dei,"j9. 433. The ancient MS. Festial by John Mirk in this day, De Concepcione beaten Maria, begins — " Suche a day je schul haue \>e concepcyon of our e lady, J?e whech day holy chyrche makuth mensyon of j?e concepcyon of hure for bre specyal poyntes : for hure fadur holynes, for hure mod r goodnes, and for hure oune chosen mekenes" (Claud. A. II, fo. 9 b.) With respect to the name of Dei Genetrix, or mother of God, as applied in these kalendars to the Virgin Mary, it originally belonged to I sis (MovS, mater — Plut. de Isid. et Osirid.), the Bona Dea and Mater Deum, or mo- ther of the Gods, of the Romans, when worshipped under the name of Cy- bele. In the early corruption of Christianity, the rites, and even the habi- liments, of the Roman Isiaci; or priests of Isis, were adopted by the degene- rated Christian priests. A corrupt motive alone can satisfactorily account for the profligacy. The worship of Isis was highly popular in Rome, and it had long been a source of considerable profit to her priests. Even in the time of Juvenal, her pictures and images, like those of the Virgin Mary in the present day, afforded subsistence to the artists of Rome : " Pictores quis nescit ab Iside pasci ?" Sat. XII, 28. " As once to Isis, now it may be said That painters to the Virgin owe their bread." Her likenesses crowded the temples, and found their way into the meanest hovels : " facies olida ad prsesepia pictas." Sat. VIII, 157: About 364, the Collyrians paid divine worship to the Virgin Mary, and sa- crificed to her as the Queen of Heaven, which title belonged to both Isis, and Diana of Ephesus. Nestorius, about 429, shocked at the blasphemy, was condemned by the third general council of Ephesus, for questioning the pro- priety of applying the title of Mother of God to the Virgin ; and in 538 it was solemnly decreed, in the fifth council of Byzantum, under Pope Vigilitis, that henceforth the style of the Virgin should be Storoicoc, Deum pariens, Deipara, Dei genetrix, or mother of God (Pol. Verg., I. VIII, c. 5, p. 475). The pregnancy of Isis was commemorated with a festival by the ancient Egyptians (Plut. de Is. et Osir., c. 65). There seems every reason to be- lieve, that the festival of the Conception of the Virgin Mary was known at a very early period of the corruption of Christianity ; but there are several discordant opinions as to its origin : Onuphrius Pamphinius ascribes its in- stitution to Sixtus IV, in 1471 (see Festum Immaculata Concept ionis). This is readily set aside, because it was renewed by the Council of Basil in 1439, and ordained to be observed in all churches: " Nos Festum Conceptions Maria? renovamus et in omnibus ecclesiis observari volumus" (Sess. 36,) ; the same Council confirmed it in 1441 (Dresser de Fest. Diebus,p. 208,). Julius Scaliger, whose opinion is often followed, assigns it to Urban VI, in 1388 (De Emend. Temporum) ; but Bellarmin thinks that it began to be first observed about the time of St. Bernard, in 1130. Hildebrand says that some writers believe the festival of the Conception to have been celebrated GLOSSARY. 57 in the age of Charlemagne, at the end the 8th and beginning of the 9th cen- tury | De Sancti* DM., p. 14 §■ 15). The evidence of these kalendan is strongly in favour of the latter opinion, and is certainly decisive as to that of Bellarminc, who assigns the festival a higher antiquity than the others. Some say that Anselin, ubp. of Canterbury, introduced it to England in the year 10G8. It is not found in the Dano-Saxon Menology, which contains the Nativity of St. Mary, whom it styles, with unaffected piety — cpena pelopr. of won ten the best "Kruhtner ino'&ori. our lord's mother. Tib., B. l,fo. 112. See Festum Immaculatce Conceptionis. Conceptio S. Johannis Baptistaa. — Sept. 24: V. 430. The kind of festival in honor of St. John does not appear in G, 414, but it occurs in the Saxon Me- nol., Jul., A. X. Sci Iohannir- xe-eacnunj ]>xf miclan pulpihtertep. Concilium Judaeorum. — The Council of the Jews, Friday before Palm Sunday. — Matt., ch. xxvii, v. 1. Concurrentium Locus. — March 2: G. 402 ; V. 424; T. 437. Concurrents, though long since disused, are so frequently found with other chronological data, that an acquaintance with them may not be superfluous : — Common years consist of fifty-two weeks and one day ; leap-years, of fifty-two weeks and two days — and the supernumerary day or days are named the concur- rents of those years. This is expressed in the old verses — " Hebdomadae decies quinae numerantur in anno, Atque duae post duas, lex una, duaeve supersunt." The concurrent of the first year of the solar cycle, is the number 1 — of the second, 2 — third, 3 — fourth, 4 — fifth, which is leap year, G — sixth, 7 — se- venth, 1 — eighth, 2 — ninth, 4, because it is leap-year ; and so on, always increasing by 1 in ordinary years, and 2 in leap-years — and recommencing with 1 after 7, because there are only as many concurrents as Dominical letters. The following rule is given in the Computus of the kalendar Titus, D. xxvii, Jo. 55. — Gip pu nyte hpylc concurtjientej- beo on jeane. fee seonne hpylce "oaexe beo .n. Jd. Apruhr-. Gip hir bi<5 Sunnan "caej bonne bifc concujinentej- .1. Gip hit CDonan'caej bonne bt3 concupfientep .n. 1 j-pa pela "t^a ppa bits ajan on paerte pucan. ppa pela concupinenrep pu pcealt habban by xeane. ^ ppa pela nihta ppa pe mona bieS on .xi. Jcl. Aprulip ppa pela epacta pu pcealr habban by xeane : — [Ifyouknowr not what concurrents he in the year, carefully seek what day will be the se- cond before the kalends of April. If it be Sunday, the concurrent will be 1 ; if Monday, the concurrents will be 2 : and as many days as there are gone in the week, so many concurrents will you have in the year; and as many days as the month is old on the eleventh day before the kalends of April, so many epacts will you have in the year (sec Bed. Oper., t. I, p. 42). The concurrent 1 answers to the Dom. Letter F ; 2 to E, &c. See Dominical Letters. Confessoris Festum. — In Simeon of Durham's continuation of Bede — "Eodem tempore quidum ad solennc sanctissimi Confessoris Festum cum domino suo renerat" (Script, pott. Hid., c 37,). This is the festival of Edward the. Vol. IF. i 58 GLOSSARY. Confessor, Oct. 13 (V. 431), where it is an interpolation; and L. 470, St. Edward the King. It is observed by Mr. Cunningham, in his life of this monarch, that his sanctity procured him from the monks the title of the Confessor (Lives of Illust. Engl., v. I, p. 87) ; but at first this title was given to those who died confessing, or, as we now say, professing, Christ under persecution or torture. Afterwards, it became of more general ap- plication, and was bestowed upon bishops and priests who were not martyrs — and, in the present instance, upon a secular prince. It was not until af- ter the time of Pope Sylvester, in 314, that, according to Innocent III, the church began to celebrate the memory of confessors. — De Mysterio Misses, I. Ill, c. 10; Du Cange, t. II, col. 951. Confrerie de la Mi-Aout. — A festival was formerly held by an association un- der this name, at Dieppe, Aug. 15, in honor of the Virgin. Conqueste, Conquestus. — See Apres la Conqueste ; Post Conquestum. Conseil des Juifs. — See Concilium Judceorum. Constantinian Indiction. — See Epoch; Era. Constantinopolitan Era. — See Epoch; Era. Constantine. — March 10 : G. 401. A martyr in 6th century, March 11 (Bri- tan. Sancta, p. I, p. 169). There were also — 1, Constantine the Great, whom the heathens converted into a god, and the Christians into a saint to be worshipped, March 21 or 22 (Hospin. de Fest. Christ., fo. 52 b.) — 2, a recluse, 561, Dec. 1—3, C. II, Scotland, 874, April 2. Constitutum. — The appointed day. " Si talis causa fuerit, quam deliberare minime possit, ponat constitutum, et distringat hominem ilium de judicaria, &c." — LI. Liutprand. I. II, t. 41, s. 3. Conticinium. — Dead of night ; the third division of the night, beginning with twilight, among the Romans and Saxons : bruV»a ir conricimum. bonne ealle yupiab on heopa pep te — [the third part of the night is conticinium, when all things are silent in their rest (Cott. MS., Tib. A. Ill, fo. 64). Tib., B.Y, reads ppeopiaS, which is better Saxon. Bed-time. — Order. Vi- talis, p. 508 ; ed. Duchesne. Convalltjs. — May 18. — Brit. Sancta, par. I, p. 292. Conversatio S: Pauli. — The conversion of Paul, Jan. 25 : " Datum apud Eboracum die Jovis proximo ante festum conversationis sancti Pauli, anno gracijE 1323." — Cartul. S. Marias de Lane, Harl. MS. 3764,/o. 68. Conversio Sancti Pauli.— Jan. 25: G. 398; V. 422; T. 435; E.449; L. 461. In Mirk's Homily on the conversion of Paul, it is announced thus — " Suche a day je schul haue be fest of sent Paule bat ys kalled be conuersyon, bat ys to say, be conuertyng of seynt Poule ; for bat day he was conuerted and yturned fro a cursed tyrand in to goddes seruand, fro an hegh mon and a proud in to a meke mon and a deuowt, and fro be dysypul of be deuel in to goddes holy apostell" (Cott. MS., Claud, A. U, fo. 30 b.) In the Sta- cyonys of Rome, one and two thousand years' pardon are granted to his worshippers : " yn be worshyp of b* conuercyoun Ys graunted a m". ger of perdoun ; And at be feste of his day Two m". 3er haue bou may." Cott. MS., Calig. A . II, fo. 81 b. GLOSSARY. 59 According to Hospinian, this festival is first mentioned by authors of credit in the 12th century; and it was not universally observed in the time of In- nocent III, about 1200, as appears from his epistle in his Decretal., I. I, where he directs the bishop of Worms (" Episcopum Uuormalensem") to celebrate it throughout his diocese. Cordula. — Oct. 22, a companion of Ursula in martyrdom. — Brit. Saneta, par. II, p. 216. See Undecim MUlia Virgines. Cormal. — Dec 13, an abbot. — Brit. S.,p. II, p. 314. Cornelius & Cyprian.— Sept. 14 : G. 413; V. 430; T. 443; E. 457. Cy- prian, bp. of Carthage, mart. Sept. 14, 258. Cornelius, pope, mart. 252, Sept. 16, on which day their joint festival is now celebrated. — Corso delle Stelle,p. 67. Cornelius & Eleutherius. — Dec. 23 : G. 420. Cornelius, a centurion of Coesaria, in the Latin ch. Feb. 22, but in the Greek Sept. 23 ; and Eleuthe- rius, a martyr, in the Greek ch. Dec. 15, may be the saints here united. There is another of this name worshipped with Rusticus, Oct. 9. Corona Christi. — See Festum Lancece et Clavorum. Coronati.— See Quatuor Coronati. Corpreus. — March 6 ; an Irish bishop in the 9th century. — Brit. Saneta, par. I, p. 159. Corpus Christi Day. — A moveable feast, instituted by Urban IV, between 1262 and 1264, to be celebrated on Thursday after the octave of Pente- cost, i. e. after Trinity Sunday, and confirmed by the Council of Vienne in 1311 (Matt. Dresser, de Fest. Diebus, p. 106). In 1316, John XII ho- noured it with an octave. It is sometimes confounded with another festival, in honor of the mass Festum Sanctissimi Sacramenti ; but this is in honor of the doctrine of transubstantiation, which, from the brutal iguorance of the age, had arrived at the highest stage of extravagance to which the grossest superstition could possibly exalt a dogma, contrary to Scripture (Luke, xxii, 17, 18, 19, 20; 1 Pet., iii, 18; Heb., ix, 25, 26; 1 Cor., xi, 26,), and unknown to the fathers for the first six centuries (see the opinion of pope Gelasius — Advers. Eutych. et Nestor., ap. Bill. Patr., t. VIII.) The dogma had been asserted no earlier than 1215, by the Lateran Council; and writers, audacious in blasphemy, began to assert that priests were greater than God, for they daily created their Creator — " quoniam ipsum creatorem quotidie crearunt ! " (Biel, apud Popery Revealed; 6vo, N. York, 1838). This is softened in a modern quotation of faith, quoted by Schiller, — " Art. 8, I confess tliat a priest is much greater than the mother of God, Mary herself, who only bore the Lord Christ, and never conceived again ; but a Romish priest offers and forms the Lord Christ, not only as often as he is willing, but in any manner he will ; yea, he feeds upon him while he chews his bread." Mirk, in giving an account of the origin of Corpus Christi Day, maintains the power of the priest in this respect, whe- ther he lie moral or immoral in his life: " Gode men, knowe wel J>' bis is a heygh fest day and a solompn in alio lioly chyrch, and is kalled be fest of Corpus X 1 ', b' is, be feste of Crystcs body, be wyche is vchc day offred in holy chyrch on be auter to be hegh fadir of heuen, in remyssion of synne to alle bt levyn here in perficc churito, and in terete sokor and relese of oure peyne b' ben in purgatory, ban schal je know b' bis feste was foundyu be 60 GLOSSARY. a pope was colled Vrbane pe ferpe. pe wyche hadde grete deuocion in pis sacrament, consydering pe grete and pe heygh helpe p l god gaf to alle pe pepul be vertu of hys sacrament. Wherfore he ordeyned pis fest to be ha- loghed pe pursday nex aftyr pe fest of pe trinite, &c." Christ gave his dis- ciples — " and alle opur prestys power and dignite to make his owne body of bredde and wyne on be auter p e vche prest hath of Cristes jefte power to mak pis sacrament, be he gode lyuer or euel lyuer" (Cott. MS., Claud. A. II, fo. 76 b 77). The ancient Egyptians had a transubstantiation of the same kind : — After the last ceremony (says Plutarch), they made a dough of fresh earth, mingled with incense and a kind of holy water, and then formed into the image of a crescent, which they dressed in proper habits (Be Iside et Osirid., e. 39) ; they considered this image to be divine (ib .) Corpus Christi is a mutilated title (see Fettum Corporis et Sanguinis), but it most commonly occurs in dates : " Jak Strowe et Wat Tyller — in festo corporis Christi intraverunt Londoniam" (Wylhelm. Wyrcest., ami. 1381, p. 441). " Wretyn at sour ton of Caleys vpon Corpus Christi Day" (temp. Hen. V.) — Ellis, Orig. Lett., v. I, p. 76. Correction Fraternelle. — Tuesday after the third week in Lent. Cosmas & D ami AX.— Sept. 27: G. 414; V. 430; T. 443; E. 445; L. 469. Two brothers in 277 : " Memorandum quod actum est super hoc die sanc- torum Cosmae et Damiani, anno gratioe 1253." — Matt. Par. in Vitis, p. 65. Covercon of seynt Pouio.. — Paston Lett., v. Ill, p. 326. See Conversio S.P. Crastinum. — The morrow, or the day after a feast. Crastinum Bb. Aknulfi et Clahii. — The inspeximus of a charter of Henry II is dated by the bishop of Lisieux — " Anno domini 1281, die Sabbati in cras- tino beatorum Aruulfi et Clarii" (Madoz, Formal. Anglic., n. 16, p. 9) ; I am at a loss to determine the day of the month intended by this date. The days appropriated to the name of Arnulf are July 18, Aug. 15, and Sept. 19 (Aug. 16, Petr. de Nat. I. VII, c. 68) : those belonging to the name of Cla- rus are Jan. l,Junel, Nov. 4, and Sept. 19 — and to Clarius is assigned Jan. 13 : " Idus Jan. Depositio sancti Clarii Episcopi" (Kal. Arr. 826). This is the same name as that chosen by the Norman bishop, and Jan. 13 may possibly be the date ; on the other hand, Clarus (Nov. 4, Mart, Bom.), is an English saint, held in great estimation in Normandy, where he is known as St. Clair ; he was assassinated at a place in Normandy, which has since been called by his name, and his head is preserved at another village of St. Claire, in the department of Paris. — Brit. Sancta, p. II, p. 248. Crastinum Cinerum. — The morrow of the Ashes— day or benediction being understood : the day after Ash Wednesday : " In die crastino cinerum." — Mon. Anglic., t. V, p. 642. Crastinum Crastinii. — The morrow of the morrow, apres demain, the next day but one. Goulet, in his Compend. Jur. Univers., Paris 5 : " Eorum examen in crastino crastinii post festum Regum aperitur, et in festo Purificationis clauditur." — Du Cange, t. II, c. 1140. Crastinum S. Vincenti. — " Crastino S. Vincenti," on the morrow of St. Vincent the martyr, i. e. January 22, which is the date of the statutes made at Merton, anno 20 Hen. III. There are likewise certain return days of writs, in terms ra the courts of Westminster, beginning with crastino, as GLOSSARY. Gl Crastino An'unarum, in Michaelmas Term; Crastino Puriftcationis beatee Maria Virginia, in Hilary Term; Crastino Ascensimiis, in Easter Term; and Crastino JoJumnit Baptists, in Trinity Term. — Sta*. 32 /few. VIII, and 17 Oir. I."— Jacob. Crescentia. — June 15, with Vitus, fee. : E. 454. Crescentius and Venustus. — Oct. 13: G. 415. Crisantus and Daria.— Dec. 1 : V. 433; T. 44G ; E. 4G0. Martyrs in 3rd cent. Their day is now Oct. 25. Crisenmasse, Cristemasse.— Paston Lett., v. Ill, p. 368, p. 154. See Christ- enmesse. Crisogonus.— Nov. 24: V. 432; T. 445. See Chrisogonus. Crispin & Crispiniaw.— Oct. 25 : G. 416 ; T. 444 ; E. 458. Brothers, mart. 288.— Pet. de Natal., I. IX, c. 106. Crispini, Passio. — The suffering of Crispin, June 20 : V. 427. Crispincs. — Dec. 3 : G. 419. Perhaps this should be Crispins, s virgin, in 304, Dec. 5, whose Acts are printed by Mabillon, in his Veter. Analect., p. 177; Edit. fol. There is s Crispin, bp., Nov. 19.— Pet. de Nat., I. X, c 83. Cristenmesse.— See Christenmesse. Cristina, V. M.— July 24 : V. 428 ; T. 441 ; E. 455. A martyr of the third or fourth century. Cronan. — April 28. An Irish abbot, 640. — Brit. Sancta, p. I, p. 268. Cross, Adoration of. — The worship of the cross has been pertinaciously de- nied, but its memory is preserved in the names of several days and fes- tivals. In the time of Tertullian, A.D. 260, the sign of the cross was deemed a preservative against poison and fascination, and it was used to expel devils, and work other miracles (Be Corona Militis, 3). In the Saxon Passion of St. Margaret, we have a remarkable instance of its effi- cacy : Se bnaca perte hip mufc open fcaene halgan poeinnan hcapo'6. -j hi ponppealh. Ac cniprep no*De tacen be r eo halja mart^artetan ponhte innan pe [Stc. fcsep.] *»naean innope peo h ine F lat on rP aB, S e ' n *&aelar\ -] j-eo halja psemna eo'ue urop paep "upiacan innofce un;5epoemme , & — [The dragon placed his mouth over the holy virgin's head, and swallowed her. But with the sign of Christ's cross, which St. Margaret made in the dragon's belly, she split him into two pieces ; and the holy virgin came out of the dragon's belly undefiled— Cott. MS., Tib. A. Ill, fo. 73]. This sort of stuff was, and still may be, firmly believed. The emperor Theodosius, about 381, prohibited the sign of the cross to be cut on the ground, flint, or marble, lest it should be profaned by human feet (Potyd. Verg., I. V, c. 6, p. 309). Paulinus of Nola, in 461, introduced paintings of the cross into churches: in time, images and crosses were erected in the public streets and adored by the passengers—" sancta ejusmodi erecta adoramus et salu- tamus" (Burant. tie Ritib., I. I, c. 6 ; 8w, Colon., 1592). The adoration of posts and trees in the highways by pagans, suggested the same situation for crosses, as observed by Dr. Middlcton and other travellers: " Nam vercor, seu stipes habet desertus in agris, Seu vetus in trivio florida scrta lapis." Tibull., El. 1, 11. Dr. Wiseman denies the worship of these crosses, and says that he never 62 GLOSSARY. saw more than an occasional salutation by taking off the hat (Letters to J. Poynder, Esq.); but Durantus, above, explicitly confesses the fact: " We worship and we salute crosses of this kind." The solemn wor- ship of the cross before the altar prevailed in the time of Charlemagne (Amalar., 1. I, c. 14), and it was performed long afterwards by the pope and cardinals, prostrate and barefooted (Amel., Ord. Rom.) This ce- remony gave the name of Veneris Dies Adoratus to Good Friday ; and it occurs as a date in a decree of the Parliament of Paris, in 1463. In the constitutions of Giles de Bridport, bishop of Sarum in 125G, he requires all the people of a parish to come and worship the cross on this day, and forbids them to approach Christ's body at Easter, unless they have previously worshipped the cross (Spelm. Concil., t. II, p. 303). See Vendredi Aore. Cross Days, Holy. — The Exaltation, Sept. 14, and the Invention, May 8. See Holy Hood Days. Cross Weeks. — There are two general processions of crosses in the year, of which the first is on St. Mark's day, and is called the greater Litany or pro- cession, and the second, three weeks before our Lord's ascension, is called the smaller procession : " Von der Cr'utzeiouch. Der gemeine Krutzegang is zwirig in dem Jore, der erste ist an Sancte Marckus tage und heisset der merste Krutzegang. Der ander is drige dage vor unseres Herren Uffart, und heisset der mineste Krutzegang" (Schilter, Thesaur. Antiq. Teutonic, t. Ill, p. 190). See Cruces Nigrce; Gang Days; Litanice ; Processions; Roga- tions; Renvesons ; Roueisouns. Crouchmas, Crowchemesse Day. — Crossmas Day, Sept. 14: " Wretyn att Norwyche, on ye Fryday aft r Crowchemesse day," about 1464 (Paston Lett., v. IV, p. 192). See Exaltatio Crucis; Holy Rood Days. Crown of Thorns.— See Festum Coronas Christi. Cruces Nigra?. — Black Crosses, April 25, the day of St. Mark. The Gregorian or Roman litanies were so called, because the relics, altars, crosses, and sa- cred vessels, were covered with black, as in mourning (Durand., Div. Off., I. VI, c. 102) ; hence, the day itself has been named the day of the black crosses. Plutarch mentions the processions of the Egyptians about this time, when they paraded and exposed to view the statue of Osiris, and the triple phallus, which was sometimes symbolized by the Tauatic cross (De Iside et Osiride, c. 36). The Greeks exposed their statues naked, but the Romans veiled them (Pol. Verg., I. II, c. 23, p. 159). Such is the origin of the veiled crosses in the processions of St. Mark. See Cross Weeks; Litanice. Ctjcufacu8. — July 25, with Christopher: E. 455. Cucufatus, Cucuphatus, a martyr in 304. Cucvfans in Petr. de Natal., I. VI, c. 136. Cudbercht. — March 20: G. 402. De claene CuSberichte (Sim. Dunelm., p. 76). See Cuthbert. Curriculosus Annus, Curriculum. — A year, or course of a year. In Diago de Comit. Barcinon., t. II, c. 34, occurs the following singular date — " Actum est hoc annorum dominicse Incarnationis quater quinquagenis et quinquies, quinis lustris, et tribus curriculis, mensibusque quinque peractis." Du Cange computes it to be the year 1228, thus — 4 times 50 are 200, and 5 times 200, 1000 ; then 5 lustra are 25 years, and 3 curricula, or years, com- pose 1228 (Gloss , t. II, c. 1264). " Quatenus post multa annorum curri- GLOSSARY. 63 cula, de regno ad regnum transeat" Gregor. M., I. I ; Epist. ad S. Leandr. t 41). " Quo completo annorum curriculo occisus est" (Bed., Hist. Eccl., I. Ill, c. 9). In King Alfred's translation of Bede, Da pe P-y ne seapa jepylle"& paep — [When the run or course of years was accomplished]. This use of the word is classical : " prima quies medio jam noctis abactoe Curriculo expulerat somnum ;" Virg. 2En , I. VIII, v. 408. " Diligentite mece temporis angustiis obstitisti, meque ex comparato et con- stitute spatio defensionis in semihorse curriculum coegisti." — Cic. pro JRa- birio, n. 2. Cuthberht, Cuthbert. — March 20: V. 424; T. 437. Bishop of Lindis- farne in 687 (Bed., Hist. Eccl., I. IV, c. 27 et seqq.) Deposition of St. C, E. 451. Cuthbert, bp., L. 463. This is the orthography of the Sax, Men., Jul. A. X. Translation, Sept. 4: V. 430; T. 443; E. 457; L. 409. He is also called Gunibert, and Gilbert (Hospin. de Fest. Christ., Jo. 52 b .) ; but the Saxon orthography, Cuthberht — civS, notus, well known, famous, and beopht, clarus, bright, illustrious, is opposed to the first, and very slightly sanctions the second : Guthbert is famous in tear — jufc, war. Ccthburge, V. — Aug. 31 : V. 429. Sister of Ina, King of the West Saxons, 688.— Will. Malmes. de Begib., I. I, c 2. Cycle.— See Julian Period. Cyprian. — Sept. 26. See Ciprian. Cyra, V. — Oct. 16. An Irish saint, of whom nothing is known. — Brit. Sanct., par. II, p. 205 Cyri ac— March 16 : G. 401— Aug. 8 : G. 411. " vi id. Augusti, Natalis S, Cyriaci" (Kal. Arr., 826). Martyred under Maximilian, "17 kal. Aprilis," or March 16, on which day he was buried, but his body was translated by Pope Marcellus, and Lucina, a matron, " 6 id. Augusti" (Petr. de Nata- Ubutf I. VII, c. 35). The translation of Cyriac and his companions, Aug. 8, occurs in V. 429. Cyriac & Julitta. — See Ciricus and Jclitta. Daemon Mutus.— The Dumb Devil : the third Sunday in Lent, from the col- lect, Luke xi, 14 — " And he was casting out a devil, and it was dumb." The Roman priests, and the jugglers of the North American savages, claim this power. If it be doubted that men of education, and pretension to res- pectability of character, assert the possession of such a power, 1 refer him to Polydore Vergil : " Hodie etiam sacerdotes nostri, uti videmus sacris quibusdam verbis dsemones ex humanis corporibus exire cogunt, et quibus benedicunt ajgrotis, ii ut plurimum belle habent" (De Invent. Rer., I. I, c. 21, p. 66). The instruments employed in this kind of magic are salt and water, wax candles, bells and Latin words, all of which, separately as well as in combination, are positively asserted to put devils to flight. Holy water was expressly invented, " ad da?monas eflugandos" (Pol. Verg., I. V, c. 10, p. 330 ; Catal. da Vet. Sacris Christ. Ritibus, c. 36, p. 164). Proof of the pretence as to candles and bells may be seen under Benedictio Can- delarum, and Festum Campanarum. Daft Days. — The Christmas holidays in Scotland . Dalmatiuh, mart. — Dec. 5. Pc/r. de Natal., 1. I, c. 89. 64 GLOSSARY. Damascus. — Dec. 11 : G. 414. Damasus I, Pope & Conf.— Dec. 11 : V. 433; T. 446: " in id. Dec. Na- talis sancti Dauiasi papce" (Kal. Arr., 826). This festival does not occur in the Sax Menol. The institution of the Gloria Patri after prayers, retained in the church of England, the division of the Psalter by nocturns, and other formalities, are due to this pope (Pol. Verg., I. V, c. 11, p. 333; Pet?-, de Natal., I. I, c. 56), who died in 384. — Platin. in Vit. Daniel & 3 Boys, Danielis et tres Pueri. — Sept. 17 (Chrysost. Oper., t. VI, p. 824). Tres Pueri only, G. 404. There were also— 2, Daniel, the prophet, Aug. 28 (Petr. de Natal , I. VII, c. 126) — 3, Daniel and Verda, 344, Feb. 21—4, the Stylite, 494, Dec. 11—5, first Bishop -of Bangor, 545, Nov. 23 (Usser., Antiq Eccles.,p. 274)— 6, the Levite, 837, Jan. 3 (Petr. de Nat., 1. II, c. 40), and, 7, an abbot, July 21.— Pet. de Nat., I VI, c. 123. Dantja, Virgin of Carthage.— Feb. 12 : G. 399. Da Pacem. — Introit of the 18th Sunday after Pentecost. Daria. — Dec. 1 (see Ckisantus). Daria, mart. Oct. 21 (Pet. de Natal., I. IX, c. 87), and Daria, a male martyr, Oct. 25.- — Lib. cit., c. 110. Darlttgdacha — Feb. 1. An Irish abbess, contemporary with St. Bride, or Bridget (Brit. Sancta, p. 1, p. 95), and in all probability either herself or her sister, for the latter part of the name seems to be Daghdae, the father of Bridget, and god of fire. Datarum Idus. — In the Chron. Sax., an. 1012, it is said that Eadric and the chief counsellors of the Angles came to London before Easter, which fell on the datarum idus Aprilis. In this year, Easter fell on the ides of April, from which, in direct computation, the remaining ides were counted. See Kalendee. Datius, Mart. — June 12. Petr. de Natal., I. XI, c. ult. Another, Jan. 14. Dativa. — See Dionysia David, Bp. — March 1 : E. 451 ; L. 463. Some say that he was a prince of Wales in 680 ; the Britamiia Sancta says that he was a bishop of Menevia, who died in 544 (par. I, p. 145). Hospinian asserts that he was not com- memorated before the 12th century (De Fest. Christ., fo. 17). Subse- quently, under Dec. 30, he says that David, bishop of Menevia (which ap- pears to be Mona, now Anglesea), who died in 580, was canonized by Calixtus II about 1119 (lb., fo. 164); but this learned divine has mistaken both the saint and the day — David, king, prophet and saint, Dec. 29 (" iiij cal. Jan.," Pet. de Natal., 1. I, c. 15) — for the patron of Wales, whose exist- ence is somewhat problematical. In a provincial council, held under Henry Crichley, archbp. of Canterbury in 1415, St. David's Day (March 1) was ordained to be a double festival (Spelm. Concil., t. II, p. 669), and thus it appears in the present Laity's Directory — " S. David, B. Conf., Patron of Wales, doub., ivhite." There was another David, an abbot, July 15 (Brit. Sand., p. II, p. 34), and a monk of Hermopolis, placed by Petr. de Natal, in January, I. I, c. 17. Dawes.— Days, Sax. ba^ar-. Speaking of Edward the Elder, Robert of Glou- cester says— " Kyng he was bre and twcnti jer, and syx monbes berto And bre woke, and syxte dawes, ar his lyf wer ydo." Chron., p. 553. GLOSSARY. 65 " Vyftene ('awes," " A mon|e and four dawes" (I' •, p. 408*. In the open- ing of the romance of Launfal Mil « — " Be dou^ty Artours dawes, bat held Engelond in good hvwes, \>er fell a wondyr cas Of a ley b l was ysette, h' hy5t Launual " Cott. MS., Cnltg. A.U,fo.38b. Dawynge — The dawn of day, in Rohert of Gloucester and Robert of Brunnc, from the Sax. "oajunj, quasi, the dayvnq. Day. The clay, in the civil law, begins and ends at midnight; and, in the ca- non law, it lasts from evening to evening Montan. Disputat. Jurid. de Fe- riis, thes. 1). It is commonly defined to be a space of time, in which the sun, by its apparent ascension and descension, either describes a certain part of a circle, or makes an entire revolution. It is also usually divided into na- tural and civil — the former being the space of time between sun-rise and sun-set, and consequently of unequal length, and the latter, containing one revolution of the heavens, includes the night, whence the Greeks call it wx^t]fitpov and fifitpovvicriov. " Si triginta dierum pactoe sint inducice, non debet de diebus naturalibus, sed civilibus intelligi" (Grot, dc Jure Belli et Pads, I. II, c. 1G, s. 5). The civil day is also called artificial, but not by all authors, for Lord Coke applies this term to denote the natural day (I Inst., 135). What, in chronology, is a natural day, in astronomy is an artificial day ; and what, in chronology, is a civil day, in astronomy is a natural day. "The variety observed by several nations in fixing the begin- ning of their days is very great, as well as that of their months and years. This gave rise to the memorable distich — " Atticus occasum spectat, Babylonius ortuin, Nox media Ausoniis, media at lux perplacet Umbris." That is, the Athenians commenced the day from sunset — the Babylonians from sunrise — the Ausonians from midnight, and the Umbrians from mid- day or noon ( Strauch., Brev. Chron., b. I, c. 4, *. 7) The Arabs and the Gauls, Saxons, Germans, and other northern tribes, counted like the Athe- nians. The Mahometans compute from twilight to twilight. The modern Italians begin the first hour at sunset, but the ancient Italians computed the day from midnight, as we mostly do. The Syrians, Persians, and In- dians followed the same practice as the Babylonians The astronomers fol- low the Umbrians, and count from noon, because at thai instant time can be ascertained with the greatest precision. The .lev. •*, who have always counted from sunset, and the Romans, Subdivided the . in) that the manuscript does not contain either the rubric or rule. I take the earliest opportunity of correcting an assertion, which commits a greal Injustice on one who is very rarely in er- ror, and whos. • opinion I have controverted with deference, and only be- eatue compelled by the subject, as in the articles on All HaUotommeu, and Diet Mnii. 68 GLOSSARY. Fest. Christ., fo. 113 b.) It is, however, celebrated at the present day in Italy: " Giugno 22; ss. diecimilia Martiri Crocifissi" (II Corso delle Stelle, p. 53). There is also the festival of the Decern Millia ccm Martyres, who are said to have suffered with one Zenon at Rome — " vn id. Julii," or July 0, probably in some year of the reign of the celebrated King of Bohemia in Tristram Shandy — for more than this, Petrus de Natalibus saith not.— Cat. Sanctorum, I. VI, c. 75. Decies Quadratum. — Ten times four, for Quadragesima, Lent (Jac. Cardiro in Vit. S. Ctelestin, P. — " En decies quadrato subdere corpus Menti jussit amor," &c. Du Cange, t. II, c. 1334. Decimbir. — December. See v. I, p. 419, n. * Dkclan. — July 24. An Irish saint before St. Patrick's time. — Brit. Sanct., par. II, p. 37. Decolaces.— See Jean de Collaces. Decollatio S. Johannis Baptistse.— Aug. 29: G. 412; V. 429; T. 442; E. 456; L. 4G8. " Beheading of St. John the Baptist" (Comm. Pr. B.) It is an ancient festival, and one of the very few that were deemed worthy of notice by the author of the Dano-Sax. Menol., Tib. B. I, fo. 112); but its origin and intention are equally uncertain. See Festum Decollationis S. J. Decollation de seint Johan le Baptistre. — The same : L. 468. Dbcumon. — March 1. A Welsh martyr. — Brit. Sancta,p. J, p. 145. Dedicacion, Dedicatio. — The dedication or consecration of a church is an an- niversary celebration, and is not to be confounded, as has been done by Bi- shop Kennet, with that of the saint to whom the church is consecrated. They were distinct in England until the reformation, when, in 1536, the festival of the saint was abolished, but that of the dedication was allowed, (see vol. I, p. 352-6). In confirmation of what Whitaker says, as to the difference between the two festivals, it may be noticed that the synod of Exeter in 1287, cap. 23, orders the feast of the local saint, and that of the church Haliday, as it was termed, to be kept at their respective times : " Tcmporibus suis festum sancti loci et dedicationis ecclesiai" (Spehn., Cone, t. II, p. 372). After directing the celebration of the festival of each church in the diocese, the synod of Worcester in 1248, can. 4, note that, if it be a mother church, the feast of the dedication is to be observed by the whole parish ; but if a chapel, only in the parish, meaning probably the chapelry : " Dedicatio Ecclesiae. Si fuerit matrix ecclesia per totam parochiam, si ca- pella, tantummodo in parochia" (lb., p. 259^). In some kalendars, we find, besides the dedication of St. Peter's at Home, the Saviour's at Constanti- nople, and other general festivals of this kind, the dedication of a particular church not named elsewhere, whence it may be presumed that the kalendar has belonged to that church, or to one of its dependencies ; thus, in the kal., v. I, p. 462, at Feb. 13, we have the dedication of St. Lawrence of Lud- low. The introduction of ceremonies in dedicating or consecrating churches has been attributed to Higinius, in 150, the year before he adopted the title of pope (Pol. Verg., 1. V, c. 6, p. 308). But the churches so consecrated must have been buildings erected for some other purpose, as was that con- secrated by Pius to Prudentiana, at the request of her sister Praxedis ; for GLOSSARY. 69 the first Christian churches wore erected about 244, when Calixtus I is said to have raised and dedicated a church to the Virgin Mary, in the Trans- tyherine quarter of Rome. His example was followed by the emperor Con- stantino, who erected churches to Sts. Peter, Paul and Lawrence (Euseb., L VIII, c. 1 ; Pal. Verg., I. VIII, c. 1,p. 453). Heathen temples were fre- quently converted to Christian worship ; and in consecrating them, " that the change might be less offensive, and the old superstition shocked as little as possible, they generally observed some resemblance of quality and cha- racter in the saint whom they substituted for the old deity. If, in convert- ing the profane worship of the Gentiles to the pure and sacred worship of the church, the faithful use to follow the same rule and proportion, they have certainly hit upon it here (Rome), in dedicating to the Madonna the temple formerly sacred to the Bona Dea ; but they have more frequently, on these occasions, had regard to the similitude of name between the old and new idol. Thus, in a place formerly sacred to Apollo, now stands the church of Apollinaris, built there, as they tell us, that the name of Apollo might be converted into the glorious name of the martyr ; and where there anciently stood a temple of Mars, they have erected a church to Martina, with the in- scription — " Martini gestans virgo Martina coronam, Ugecto hinc Mortis nuuiinc, templa tenet." " Mars hence expelled, Martina, martyr'd maid, Claims now the worship which to him was paid." Middleton, Lett, from Rome. About 2-28, churches began to acquire property, and to hold land for the support of ministers (Functius ; Petr. de Nat.) ; and in 319, many privi- leges were conferred upon them. Felix III, about 520, appointed the day of dedication to be an annual festival (Pol. Verg., I. VI, c. 8, p. 380). The heathen custom, of decorating the churches with garlands of olive, laurel and flowers, was prohibited by P. Martin in 649 (lb., I. V, c. 1, p. 283);- and, in 053, Eugenius granted prelates the right of having prisons within churches, for the punishment of offending priests. Sanctuaries within churches, and other sacred spots, had been appointed by Boniface V, in 617. They are mentioned thirty years afterwards in the laws of Ina, king of the West Saxons, and were not abolished in England until 1534. There appear to have been customs peculiar to the celebration of the church holiday, or feast of dedication : the vicar of Garstang, by the official ordination of the living, is to take all oblations in the parish belonging to the three great fes- tivals, which are "ad Natale, ad Pascha, et ad solempne festum matricis ecclesiii." Whit alter, Hist. Rickmondth., v. II, p. 482). See Church Holy- day ; Wake. Dedieatio Altaris S. Juliani Martyris. — April 19 (Ilieron. Marti/ral.) The use of altars was introduced by Sixtus, about 135 (Volateran; Hospinian): Tertullian is the first. Christian writer that mentions them (Lib. de Pceni- tentia). Felix, in 271, instituted the consecration of altars; and Hospi- nian says that the covering! called the albe and corporal were invented by Sylvester in :fl7— hut Polyd. Vergil gives the honor to Boniface III, in 607 — Lib. V, c. (i, p. 308. 70 GLOSSARY. Dedicatio Basilicae S. Salvatoris. — Nov. 9. The festival of the dedication of the church of St. Saviour at Constantinople, or of St. John Lateran. Syl- vester instituted the festival in honor of the first church publicly consecrated in Rome, with the image of the Saviour on the walls, as well as in honor of the church erected by Constantine within his palace, whence the term ba- silica, applied to that edifice (Joh. Diac. de Eceles. Later., p. 562). " In dedicatione Basilica? Salvatoris, quae est v id. Novembris" (Card. Gaietan. Or dinar., s. 98 & 397. Dedicatio Basilicarum SS. Apostolorum Petri et Patjli.— Nov. 20. Dedicatio B. Marine ad Nives. — Aug. 5. See Festum Maria ad Nives. Dedicatio B. Mari.e et Omnium Martyrum. — May 13 (Martyrol. Rom., p. 137). See Natalis Maria ad Martyres. Dedication de 1'Eglise de Seint Lawrence de Lodelaw. Feb. 13: L. 402. Dedicatio Ecclesiae S. Marine. — June 10 : V. 427. Dedicatio S. Michaelis Archangeli. — Sept. 29: V. 430. In Kal. Arr., 82G, " Dedicatio Basilicae S. Mich. Archan." A charter of the 13th century is dated— " In festum S. Mich'is in Monte Gargano" (Harl. MS., 3764, fo. 15). This is the title generally given to the festival (Hospin. de Fest. Christ., fo. 95; Baron., Not. ad Mart., p. 605). The Council of Saumar is also dated in this manner — " Actum apud Salmarium, die Martis post festum beati Michaelis in Monte Gargano" (D'Achery, Spicil., t. I, p. 185; fol .) But the synod of Oxford in 1222, cap. 1„ and some kalendars, as that, I think, of the Portifor. Sarisb., read " Festum S. Michaelis Archan. in Monte Tumba." See Festa Michaelis. Dedicatio Monasterii Salvatoris Mundi. — June 10 : T. 440. Dedicatio S. Nicodemis Martyris. — June 1. Kal. Arr., 826. Defence Month. — See Fence Month. Deicola. — Aug. 18. An Irish bishop in 586. — Brit. Sancta, p. 11, p. 88. Deipaba. — Mother of God: a name applied to the Virgin Mary in many of her festivals. See Conceptio Sancta Dei Genetricis. Delibera. — Jan. 18. A name of Liberata, virgin. — Corso dalle Stelle, p. 27. Delun, Deluns, Deluys. — Monday, in ancient Fr. charters. Demanche d'avant que Dieu fut vendu. — Evening of Palm Sunday, in a charter of an. 1293. Demetrius, Mart.— Oct. 8 : E. 458. Suffered in 307. In the Gr. church, Oct. 26. Demetrius & Marcellus. — April 10 : G. 403. Another, Nov. 15: G. 407. Demy Qaresme. — Mid Lent, in our French records, &c. " Secunde simaigne de demy qaresme." — 36 Edio. Ill, st. 1, c. 12. Denis §• Companions. — Oct. 9 : L 470. See Dionysius. Dennis Day. — Oct. 9. Hugh Despenser the elder was executed, in 1325, "on St. Dennis Day in October" (Dngd. Baronag., v. I, p. 820). This was the English, as well as the French name of Dionysius, at the beginning of the 14th century, and perhaps earlier — " Seyn Denys was in be olde laue. Paynim as oJ? r were In be cite of Attenes \> r non ob r nerc." Jul., D. IX, fo. 144 b. GLOSSARY. 71 Denunciatio ■ — The announcement or publication of a coming festival or fast. The Council of Lyon, in the 5th century, decreed that the times of holding should be declared to the laity throughout the year, as every Sunday, the Nativity of our Lord, See. (Oratian. de Con.tccrat., Dist. 3 ; Casal. de Veter. Sacris Christ. Jiitib., I. Ix, p. 237). Probably this is the reason that an- cient homilies commonly begin with an announcement, in some such terms as these — Good people, such a day you will hare the feast of, Sec. (see an in- stance in Alcmuxd, &c.)j so that the homilies were not preached on the days named in the titles, but previously, and as a sort of jxincncsis to the observance of the coming festival. In the Kal. Arras of 826, we have at March 1, June 1, and Dec. I, " Denunciatio Junii," or proclamation of the ember fast of the month, which was formerly necessary, because the ember fasts had no fixed days, or stations, as they are termed. The old custom was, to celebrate the Spring fast in March, the Summer fast in June, and the Winter in December; and different churches seem to have had their own weeks for the purpose, until Gregory VII, about 1073, gave them stations in the kalendars, and rendered the observance of them uniform. Cardinal Bona gives the form of a denunciatio, from a Roman Sacramentariura, writ- ten about 800, in his treatise — De liebus Liturgieis, 1. II, c. 1G, s. 4. Depenne. — See Estienne le DepcnnL Dcposicio, Depositio, Deposition. — Deposition is used for the day of a saint, who is generally not a martyr. Eusebius the Roman, in his treatise, De Cultu Sanctorum Ignotorum, c. 5, considers deposltus, depositio, in pace, and some other words in sepulchral inscriptions, as distinctive of the Christ- ians (in Mabillon, Veter. Aixalect., p. 557; Ed.fol.) According to Ptolemy- Sylvester, the death of a saint was called his deposition, to denote that, whatever disgusts their relations might have conceived against them while living (for having embraced Christianity), they deposed them (i. e. laid them down) when the convert died : " odia tempore oblitus deponuntur." — Du Cange, t. Ill, c. 143. Depositio S. -ZEthelfl^d^e, Vhg. — Oct. 23 : T. 444. Depositio S. Athelwoldi. — Aug. I : T. 442. Depositio S. Basilii. — Jan. 1. Saxon homily in the lost Cott. MS., Otho, B. X, fo.ll ; and Julius, E. VII, fo. 13 b. Depositio S. Byrixi.— Dec. 3 : V. 433; T. 446. Depositio S Cuthbehti. — March 20 : D. 451. Depositio S. Dunstani. — May 19: T. 439 — with the obit of /Ethric, painter, probably illuminator or limner of manuscripts. Depositio S. Eadbukge, Virginis. — June 15: T. 440. Depositio S. Eadgitiie, Virg. — Sept. 10. — V. 430. Depositio S. Eadmunoi, Archiepiscopi. — Nov. 1G: V. 432; D. 4."»<). Depositio S. Marine Matris Domini nostri Jesu Christi. — Feb. 18. This is the festival of the Assumption, which is now celebrated Aug. 15. In the aneicut Gallic liturgy, this deposition of St. Mary precedes tlie chair of St. Peter (8acram. Gallic, p. 800). Mabillon found the Deposition in a very ancient k;ilendar of the monastery of St. Cyriac (Iter Italic, t. I, p. 167). The e pse'fcaS on bocum," says the Arch- bishop iElfric, in his homily on Ash Wednesday, " se^Sep je on Saepe eal"»an a? je on poepe nipan. -p ba menn pe heopa f ynna behpeoppot>on. $ hi mi's axum hi pylpe beptpeopo'fcon. *) mi's haapan hi jepepy^'oon ro lice, nu "co pe pip lytle on upep lenctenep anjinne. f pe ptpeo- pia$ axan uppan upe heap'&a to jepputelun^e -p pe pculon upe pynna behpeoppian. on upe lencrenlicum pseptene — [We read in the books of both the old law and the new, that when men repented of their sins, they strewed themselves with ashes, and clad their body with hair. Now let us do this little at the beginning of our Lent, that we strew ashes on our heads, to shew that we should repent of our sins in our Lenten fast.] — MS. Jul. E. VII, fo. 62. Dies Cinerum. — Day of ashes, the first of Lent, Ash Wednesday : " In die Cinerum feria quarta in Capite Jejunii, scilicet prima die Quadragesima;, sermo ct missa mandantur" (Amel. Episc. Senecal. de Caremnniis, s. xxiv, p. 461). Bede has, "post Cinerum," as Feria — " post Cinerum," and " Sab- batum post Cinerum" (Serm. Var. Oper., t. VII, p. 305 § 30). A letter of Edward I, in 1282, is dated more correctly — " Hac die Veneris post diem Cinerum" (Rymer, Feeder., t. I, p. ii, p. 602). This is Friday, February 13. Dies Civium.— In Holstein, the nativity of the Virgin, who, by causing an in- undation of the river Stor, preserved the castle and city of Holstein from besiegers. The inhabitants called the day Borgerdach, which is the same as the modern German Burger Tag, or citizens' day. — Haltaus, Cal. Med., Mvi, p. 30. Dies Consecrationis S. Marine.— See Dedicatio S. M. In a Spanish char- ter of privileges, " quae fieri jussit Wilfredus comes de Alaudes S. Maria; Rivipullensis ad diem consecracionis S. Maria;." — Concil. Hispan., t. Ill, p. 166. Dies Datus.— In English proceedings at law, the day of respite .—A bbrev. Placit. Dies Decretorii. — The two critical days, in which a disease is most powerful, and the patient in greatest danger. Dies Dominicus. — The first day of the week among the Latins : Easter Day, according to the Art de verefier les Dates ; but it does not invariably denote that day. In the Cambridge entertainment of Q. Elizabeth — " Sequenti die, GLOSSARY. 75 qui dominions fait," &c, is Sunday, Aug. G, 1504 (Nichols' Processions, v. Ill, p. 52). The week take9 its name from the Sunday with which it be- gins, as Passion Week, Hebdomada Putnonit, from Passion Sunday, or Do- minica de Pattione, or Pauion&i ; but the Greeks take the name of the week from the Sunday following. With them, Palmariiim Hebdomada, or Palm Week, is not that with which Palm Sunday, Dominica Palmarum, begins, but that which precedes it, and which the Latins call Dominica Passionis. In the same manner, Midlcnt Week, among the Greeks, is that which pre- cedes Midlent Sunday ; and what, among the Latins, is the third week of Lent, is the fourth among the Greeks (see Hebdomada Greecce). As every Sunday possesses its own appellation, it is absolutely necessary to observe the circumstances which give rise to them. They are frequently denomi- nated from the introit of the mass, the collect, and sometimes from res- ponses. See Dominica. Dies Felicissimus. — Easter Day. Dies Feriales, or Feriati. — Holidays. See Fer'ue. Dies Florum atque Ramorum. — Palm Sunday. Dies Focorum. — The first Sunday in Lent. See Brandones. Dies Forensis — A market day. Dies in Banco. — Days of appearance in the law-courts. See Crastino S. Vin- centi. Dies Inofficiati. — Days which have their own services in ecclesiastical rites. Dies Intrantes et Exeuntes. — The first portion of every month consisted of diet intrantes, or entering days, and the second, of dies exeuntes, or depart- ing days, which latter were mostly counted backwards, as noticed under Calendar .~\ro?ith. The Anglo-Saxons seem to have employed these terms, if not the mode of computation (see Egyptian Days). The following rules, copied by Mabillon from a MS. of St Emmerammus at Ratisbon, contain the days which were so distinguished in each month . — " Mense Januarii intrante dies duo ; et exeunte dies septem, Mense Februarii intrante dies novem ; et exeunte dies quinque. Martio intrante dies tres ; et exeunte dies octo. Mense Aprili intrante dies decern ; et exeunte dies octo. Maio intrante dies sex , et exeunte dies octo. Junio intrante dies novem ; et exeunte dies decern. Julio intrante dies quatuor ; et exeunte dies decern. Augusto intrante dies sex ; et exeunte dies duodecim. Septembri intrante dies tres ; et exeunte dies septem. Octobri intrante dies novem ; et exeunte dies undecim. Novembri intrante dies octo; et exeunte dies duo. Decembri intrante dies duodecem ; et exeunte dies tresdecim." Mabil., Vet. Analect., p. 309 ; Ed. fol., Par. 1723. Meruit Exeunt i Mentis Intrant. Dies Jejuuales.— Days of fast. See Jejunia. Diet Jovis Absoluti. — Shear Tlmixlav. " Quod cum regi (Henrico II) nun - tiatum esset in crastino siimnm mane diei Jovis absoluti venit Cantuarium" (Petriburg. Ann , an. 1177, p. l 200). See Abtolutionit l>icx. 7" GLOSSARY. Dies Jovis In Mandate — Maundy Thursday. Dies Juridicalis, or Juridici.— Days of judgment in court. Dies Kalendarum. — See Festum Stultorum. Dies Lamentationis. — The three days of Holy Week, on which the Lamenta- tion of Jeremiah was read- Dies Legibilis.— A day of public instruction in the universities — a lecture-day. Dies Lunge. — The astronomical name of the second day in the week, answering literally to Monanday, Monday, the Moon's day. Dies Lustrationis.— Days of Purification, by Litanies in processions. See Gang Days, Rogations, &c. Dies Magnse Dominse. — The day of our great Lady, the Assumption, Aug. 15. In Hungary, of which the Virgin is the patroness, the national flag bore the image of a woman, with the inscription, " Assumpta Virgo, Patrona Hungarise." — Haltaus, Cal. Medii JEvi,p. 122. Dies Magnus. — Easter Day. Dies Mala?.— Evil Days. Jan. 1 : E. 449. April 20, May 25, Aug. 30, Oct. 24, Nov. 5 & 28, Dec. 12 & 15 : V. 425, &c. This MS. contains the follow- ing account of inauspicious days : — De Diebus Malis coiosqoe Mensis, cum Obsebvationibus Medicinalibus. * peijen 'fajap pyn*&on on aej;hpilcu' monfce. f ppa hpjet ppa m an on pam "sajum onjmnefc. ne pupS hit naeppe je-en'oot. past ip ponne on lanuapmp pon' pe mona bifc ppeopa mhta ear©, t peoppa. *j on pebpu- aruup. pon' he bifc pipa. -j peopena ear©. ^ on maptiup. be pyxta. ~j pe peopefca. Onappuhp. pe pipta. -j pe eahtepa. ~j on maiup. pe eahtepa. ~] pe nyjepa. On mniup. pe .v. t pe .xxvn. On mlmp. pe .in, -j pe •xni. On a^uptup. pe .viii. -j pe .XIII. On peptembep. pe .v. ^ pe .ix. On octobep. pe .T. -j pe .xv. On nouembep. pe .vn. -j pe .ix. On ^ecembep pe ppuVj>a. -j pe ppeotteofca. butan oelcan rpeon ppa hit bifc ^epiphce. syme pe pe pille. — Fo. 8. Da *il"»an lsecap jepettan on le©enbocum. f on aelcum monfce beo hit bi$ hip lip * * ofcfce lanjpum pap. paep cunna'&e pum laece. -7 let hip hoppe blo^ on paepe trte. an"© hit la?3 pona "©ae 1 ©. Nu pyn©on hit pap "Bajap. ppa ppa hep onpej^S. f ip pe popma "*>&% on maptio on hlyWi monfce. -7 pe pepeopfca "©sej s?p pam pe he on pe3 pa** On pam ofcpum monfce pe appilip hatafc, &e. — -fo. 12. Op the Evil Days op the Month, with Medicinal Observations. Two days there are in every month, that whatsoever is begun on those days will never be ended. That is, in January when the moon is 3 and 4 nights old : in February when it is 5 and 7 ; and on March the 6th and 7th, April 5 and 8, May 8 and 9, June 5 and 27, July 3 and 13, August 8 and 13, Sept. 5 and 9, Oct. 5 and 15, Nov. 7 and 8, December 3 and 13; with- out any doubt so it certainly will be, let him observe who will. GLOSSARY. 77 Physicians state iii Latin books, that in every month there are always two days which are very detrimental to all men, to drink drink or to let blood, because of one hour on each of those days ; if a man open any vein on that hour, it will be to his life * * * or long sore. This some physician knew, and bled his horse at that hour, and soon it lay dead. Now these are the days, as we here shall relate ; the first day of March in Mide month, and the seventh day before it depart. On the second month, which we call April, &c. &c. Dies Mandati. — Maundy Thursday. See Mandati Dies. Dies Manuales. — Work-days. Dies Marchiae. — See Day of Marclie. The day appointed for the adjustment of differences, and to make and preserve articles of peace on the borders of Scotland and England. " Convenerunt ad diem Marchia?, et conventum fuit inter eos commodo pads," &c. (Walsingh. in Rie. II, p. 307). Otter- burne, speaking of the day of March in 1380, says — " Dux Lancastrian te- nuit diem Marchiae — Dux Lancastrian per idem tempus ad diem Marchiae profecturus in Scotiam contraxit exercitum" (Chron., p. 153). In 2 Rich. Ill, the following days were appointed as days of the Marches : " For the West Marchis, the xiv day of Octobre next cuming ; Middil Marchis, xviii daie of October ; Est Marchis, xxj daie of Octobre." — Rymcr, t. V, p. iii, p. 155. Dies Martis. — The astronomical name of Tuesday. Dies Mercatilis. — A market-day. Dies Mercurii. — The astronomical name of Wednesday. Dr. Kuerden has transcribed a charter of Henry de Lacy, earl of Lincoln in 1271, in which the character of Mercury seems to have been used instead of the name : ' Datum apud Pontefract. die £5 proximo post festum S. Barnabae Apos- toli anno regis Henrici filii regis Johannis lvi." — MS. Collect., vol. IV, fo. H. 10, in the Heralds' College. Dies Mercurinus. — Wednesday, in the statutes of Cardinal de Foix, in 1446. Dies Mortis Chkisti. — Good Friday. Dies Muti. — Days, commonly in Passion Week, on which the bells were not allowed to be rung (see Hebdomada Muta). JElfric, in his Epist. ad Sa- cerdotes, calls Thursday, Friday, and Saturday before Easter, the three mute or silent days : On jnr um bf 11111 T? l Z nihtum je pceolon j-in^an aer^aj- •fcerie — [On these three mute days, ye shall sing all together (MS. Tib., A. Ill, fo. 103 b.) In the record of a privilege granted by Osbern, bishop of Exeter, to the monks of St. Nicholas, to strike their hours on the bells by day and night whenever they chose, according to the rules of their order, the day of the Passion, the eve of Easter, and the mass-day of the apostles Peter and Paul, are expressly excepted ; and for this permission, they were to go in procession with the canons twice a year, on Palm Sunday and Christ's Ascension (Hickes, Thes. Ill; Diss., Epist. 18). These days were, consequently, mute days to the monks. Dr. Hickes has the following note on the words ~\ jiej-rer 1 pinneue, in this record — " Ut infra Sunneue pro Sun'taDje vtl Sun'fcei ;" but is it not merely the Normanno-Saxon contrac- tion of Sunnan a'pne ? — of Sunday eve to Sun-eve ? The Saxons employed u-pen in the sense of rigflj and if it be so here, the day intended is Satur- day, which is one of the mute days mentioned by TElfric. It may be added, that the author of the Latin description of this record has taken the 78 GLOSSARY. same view of the word Sunncve : " Excepta nocte sequente diem incarna- tionis domini, vinilia diet paselus, et SS. Petri et Pauli [festa]" (Monast. Angl., t. II, p. 522, by Ellis). But in this there is as great an error — pap- feniht is not the day after the incarnation, but the day of the passion, which is Good Friday — " Solaque dies Parasceves dicitur Passio" (Offic. Mozarab.) What will, perhaps, better support this view of the date is, that this very eve is mentioned in the Ecclesiastical Constitutions of the time, it is supposed, of Ethelred, in such a manner that it cannot be mis- understood. Having stated that the sacrament must be taken every Sunday in Lent, the canon continues — " So, also, on Thursday before Easter, and on Easter Eve, and on Easter Day, and all the days of Easter Week :" Spa eac on bunfier- 'ssej aeri septrmm. *j on ppije bseje-. -| on eaprop sepen. -j on ear-top ^aej. -^ on 1 © ealle ba '©a^ar' bserie eaptpon pucan (Can. 41). Further, it may be observed that this form of speaking — Sun-eve for Sunday Eve, or Eve of Sunday, continued among our ancestors to the 14th century, and perhaps later : " Ech dai fram palmsone eue. Forto scher borsdai, Oure lourde geode to betanye, -\ wyb Simon leprous lay." Harl. MS. 2247, fo. 6. Dies Mysteriorum. — The day of the mysteries among the Christians of Syria and the Levant — Thursday before Easter, so called from the pantomimic re- presentation of the circumstances preceding the passion, which is performed in the Eastern as well as the Western church on this day. Dies Natalis. — The martyr's day, or the day of a saint's death, is affectedly termed his natal or birth-day ; and, with less propriety, the anniversary of the elevation of a prince, pope, bishop, or other eminent person, is also called his birth-day. In this sense, Easter Day is the Natalis Dies of our Saviour ; but the term Natalis Domini invariably points to Christmas — " Die igitur Natalis Domini" (Rot. Lit. Clausar., p. xl, 5. See Na- talitium. Dies Nativitatis Quinque. — By this name are known the following five festi- vals—Christmas Day, St. Stephen's Day, St. John's Day, and the Day of St. Thomas of Canterbury. Dies Naturalis. — The day of 24 hours (Du Conge). See Day. Dies Neophytorum. — The six days between Easter and Quasimodo, or Low Sunday. Dies Non, or Dies non Juridici.—'D&ys on which no business is transacted in courts of law. Dies non, are Sunday, Ascension Day in Easter Term, St. John the Baptist in Trinity Term, All Saints and All Souls in Michaelmas Term, and the Purification in Hilary Term. — Coke, 2d Inst., 264. Dies Osannae. — Palm Sunday. Dies Palmarum. — Palm Sunday. Dies Pandicularis. — All Saints' Day. Dies Pascha>, or Paschalis. — Easter Day. See Pasclia. Dies Paschae in tres Septimanis. — The same day three weeks after Easter : " Die Luna' de die Paschae in tres septimanis" [on Monday, in three weeks GLOSSARY. 79 after Easter Da}'. It is a data of frequent recurrence in parliamentary and Other legal instruments. The Freneh form, as it stands at the head and in the body of the first roll of Parliament, 1 Henry V, is — " Fait a remembrer, Qe Lundy le Qiiizisme jour de May, q' feust le I.undy ;i trois Seniaignes de Pasq, et le premier jour de parlement" (Rot. Pari., torn. IV, p. 3) : Mon- day, May 8. 1433. See Post tret Septimanas, Dies Pentecostes. — Penteco9t, or Whitsunday. Dies Perdita. — The lost day. Among the Dutch, Monday after Epiphany, when all the Christmas festivities terminate, is called Verlooren Maendagh, the lost Monday. — Kylian, Etymol. Dies Pingues. — Fat Days, carnival days, which the French name, Les Jours Gras Dies Polytnrgici. — Days on which the priest celebrated several masses. These days were Coena Domini, three days in the ember-weeks of Whitsuntide, and the Nativity. — Card. Bona de Itch. Liturg., I. I, c. 18, s. 5, 6. Dies Pulcra. — Easter Day. Dies Quatuor. — The four days between Shrove Tuesday and the first Sunday in Lent. Among the Germans, " Die vier Tage." — Haltaus, Cal. Med. JEvi, p. 59. Dies Ramorum.— Palm Sunday. Dies Repetibilis. — A day on which legal or other public questions were de- bated. Dies Resurrectionis. — Easter Day. — Benedict., Liber Pollicit., n. 43, 44. Dies Rogationum. — Days of the Rogations. See Rogations. Dies Babbati. — Saturday among Jews and Christians. Dies Saboti. — The same. — Wilh. Wijrcest.,p. 470, 482, £c. Dies Bacri — Days of truce. Dies Salax Lams.' — Monday in the carnival week among the Germans. Hal- taus relates from Peifer, that it was an ancient custom among the young men at Lcipsic to draw a plough through the streets during the carnival, in the manner, perhaps, of our Fool Plough at the conclusion of the Christmas festivities (see v. I, p. 130). From wantonness, the young men engaged in it were wont to yoke the young women whom they met, to the plough, as a punishment for having remained unmarried to this day. It happened in the carnival of 1494, that one of the persons belonging to the festal plough was attempting to force a spirited girl to the yoke, who escaped from his hands into a neighbouring house, into which he pursued her. Hastily seizing a knife, she wounded him mortally in the breast. On her trial she excused herself, on the ground that she had struck only a malevolent spectre, or <-\il spirit (Halt., Cal. Med. J'.ri, p. 54,55). The disguises used by the actors in JtUbok evidently suggested this defence (see vol. I, p. 12G, 129), and tin- affair occasioned the name of Dies Salax, which may mean either the slippery or the lascivious day, to be given to the Monday of Quinqua- gesima week. Dies Sainta. — Batter Day. Dies BanctI, — The h6 that arc misunderstood. Adclung conjectures tluU grime 19 a cor- ruption of the low I.ut. carina (Fr., cariine ; old Engl., karene), the fust, a general name of lent ( Wdrterbuch, t. II, p. 822j. In this case, which seems the most probable, the Latin, Dies f'iridium, wherever it occurs, is only a translation of the German. The same day, in Lower Saxony, is called Good Thursday — Dcr gute Donncrstag. Dilun. — Old Fr., Monday, from Dies Lunsa. Diinanche, Dimence, Dimenche, Dimengc, Dismange, Dymcnge, &c. — Sun- day, in our IVorman-Freneh records. The iirst is also the modern French name, from the Latin, Dominica Diet:. Dimanche Behourdich. — See Beheurdi. Dimancho Brandonner. — Brand, Brandon, or Torch Sunday. See Bran- dt mes. Dimanche des Oleries. — See Expect < it io B. Maria; Oleriet. Dimanche du Mois des Paques. — The Sunday of Easter month ; the first Sunday after Easter Day, also called Clausum Paschce, Loio Sunday, and Quasimodo. Dimanche Paschal. — Easter Sunday. Dimanche Reprus, or Repus. — Passion Sunday, so called from repositus, re- served or laid up, because, according to the Roman ritual, on the eve of that day the images of saints were covered. Dimar. — Tuesday ; old Fr., from Dies Martis. Dimence. — Sunday. Dimengc Cabce. — Among the Bearnois, a corruption of Dimanche in capite, which is Quinquugesima Sunday. Sec Dominica in Capite Quadrage- sima. Dimissio Ap m. — Sec Festwn Divisionit xn Apottolorum. DlODOBUB & MARIAV. — Dec. 1. Martyred with many others at Rome, in the time of Stephen I. In the year cccccccclxxxvj, Stephen V collected their relics, and placed some in the Lateran, some in St. Peter's, and the rest in the church of the 12 Apostles. Same day, Diodorus Alexandrinus, bp. of Cacsaria in the time of Valens. — Pctr. de Natal., 1. I, c. 12 S? 18. Dionisius, Dionysius. — Oct. 9: G. 415. With Rusticus and Eleutherius, V. 431 ; T. 444. St. Denis and his companions, L. 470. Dionysius, of Denis, bp. of Paris and apostle of France, was martyred in 272, "with his two deacons, Rusticus and Eleutherius" (Sax. MenoL, Jul. A. X.) " vn id. Oct. Passio S. Dionysii Episcopi, et Translatio S. Richard" (Kal. Arr., 82G). The convention between King John and Wennue Fitz Iloen de Kc- oeliac, in 1208, is dated — " Apud Salopcsbir' vigilia beat! Dionisii anno re- gis i jus x°" (Uymer, t. I, p. 132.) There were also — 2, Dionysius, pope, who succeeded Xystus II, 869, Dec. 20 (Pctr. de Natal., I. I, c. 5)— 3, Bp. Alexandria, 266, Nov. 17 (P. de N., I. X, c. GO)— 4, the Areopagite, 1st bp. of Athena, martyred 613, Oct. 3 — r>, the Carthusian, 1471, March 12. DzOKTeiA &. Dativa. — Dec. 0. Martyred with five others in the Vandalic persecution under Ihmerie. — J'ctr. lie Natal., I. 1, <'. fl5. Diasn, (//• Disiboob. — Sept. h. An Irish bp., 700. — Brit. Saneta, pur. n, i>. 120. Dkmagne.— - Sunday.— Cart, in Harl. MS., 2069, fo. 174. Dispersio Apostolornm.— July 16. See Vettum Diviiionis xu Apottolorum. Vol,. II. M 82 GLOSSARY. Dlsputatio Domini cum Doctoribus in Templo.— First Sunday after Epi- phany. Distaff Day, Distaff's Day.— The day after Twelfth Day. Diva, Divus. — Goddess, God, are titles applied to saints — " I shall add nothing (says Dr. Middleton) more to this, than that whatever worship was paid by the ancients to their heroes or inferior deities, the Romanists now pay to their saints and martyrs, as their own inscriptions plainly declare, which, like those of St. Martina and the Pantheon, generally signify, that the ho- nours which of old had been impiously given in that place to the false god, are now piously and rightly transferred to the Christian saint — or, as one of their celebrated poets expresses himself in regard to St. George- Eft Mortem Latii, sic nos te, Dive Georgi Nunc colinms, t$c. and every where through Italy, one sees their sacred inscriptions speaking the pure language of paganism, and ascribing the same powers, characters, and attributes to their saints, which had formerly been ascribed to their heathen gods, as the few exhibited here will evince : — " Pojiish Inscriptions : 1. — Marie et Francisce Tutelares jnei. 2. — Divo Eustorgio qui huic templo prsesidet. 3. — Numini Divi Georgi. Pollentis. Potentis. Invicti. 4, Divis Prsestitibus iuvantibus. Georgio. Stephanoque cum deo opt. max , Pagan Inscriptions: 1. — Mercurio et Minerva? Diis tutelaribus. 2. — Dii qui huic templo praesident. 3. — Numini Mercurii sacr. Herculi. Victori. Pollenti. Potenti. Invicto. Proestiti Iovi. 4. — Diis Deabusque. cum love. " Boldonius censures the author of the last inscription, for the absurdity of putting the saints before God himself, and imitating too closely the ancient inscription which I have set against it, where the same impropriety is com- mitted with regard to Jupiter" (Letter from Rome). On this passage, Dr. Wiseman has the following remarks, in his Letters to J. Poynder, Esq., — a work which, as abundantly as unintentionally, confirms the justice of Dr. Middleton's strongest censures : — " To make it a crime to use the same words as the Romans did in the dedication of a temple, while we write in the same language, is placing us in a sad dilemma between heathenism and barbarity. Yet I find that in the dedication of your churches to saints, which is, after all, a more serious matter than the forms in which it is done, the words used by the Pagans are to be read ; the church is styled eedis, or templum ; God is Opt. Max., as Jupiter was ; the saints are called Divus— the building is said to be sacred to them ; and I find all your Latin writers, who affect ele- gance, making use of these and similar words without scruple" (Lett. Ill, p. 37). This is merely a demurrer — the fact is admitted ; the plea in justi- GLOSSARY. 83 fication is, that others are equally guilty. With reference to the Popish adop- tion of Pagan inscriptions, and the instances adduced by Dr. Middleton, out of boldonii Ephjrnphiea, p. 49, 348, 422, 649, in the first of which two saints are called " Tutelarcs mei," Dr. Wiseman says — " I can see no harm in it." Perhaps not, but it is not the less opposed to Christianity ; and even com- mon sense teaches that we have no guardians but the Supreme Being: " Thou shalt have no other gods but me." Of the other inscriptions he says ' — " the second happens only to be like a phrase in Cicero, which surely is no sin, and contains besides, in the original, a clear distinction between God and the saint ; the third is garbled and dismembered ; the fourth, composed by Polo [Pola is the name used by Boldonius], is quoted by Boldonius only to be criticised in the severest terms, as a most unj ustifiable imitation of a Pagan form." On examination, it will be found that Dr. Middleton has, for the sake of brevity, only omitted a few words, which do not in the slightest degree militate against his argument. He has adopted the same mode in his fourth inscription, which is the fifth in Boldonius, p. 49. It is true that the inscription is quoted by this critic for the purpose of indignant censure, as putting religion in peril for the sake of antiquity ; but of what use is this fact to Dr. Wiseman ? It proves that there is a pagano-popish inscription 60 impious, as to shock even a Papist. As Dr. Wiseman has dared to im- peach the integrity of a man like Dr. Middleton, the reader is reminded of Dr. Wiseman's dishonest conduct in his controversy with Professor Turton, by whom he has been very justly pilloried. Dr. Middleton, had he chosen, could have given a hundred other inscriptions, if there had been the least necessity. Another specimen of impiety may be seen in the inscription " Diae Mariae," in Boldon., p. 193. The very expression, "in divos referre," for a pagan apotheosis, is used for the canonization of a saint, and there can be little doubt that there are knaves to pretend (and fools to believe them), that they have the power of opening the gates of Heaven at pleasure. What might be a pardonable error among Heathens, becomes impiety little short of blasphemy among Christians. The abuse of the words divus and diva prevails more among foreign than domestic writers ; all the saints in Polydore Vergil are gods and goddesses, and even Erasmus himself has not escaped the con- tagion of example. Though Bede has, in several of his sermons and homilies, misemployed these terms, the Saxons in general have evinced a truer sense of religion ; their saints are merely holy men and women, and the author of the kalendar, Galba, who might have pleaded poetical licence, has avoided the use of this term. John of Salisbury censures the application of divu* in this manner, as repugnant to Christianity : " Tractum est hinc nomen, quo principes virtutum titulis, et verse fidei luce proesignes se divos audeant, ne- dum gaudeant appellari, veteri quidem consuctudine etiam in vitio, et ad- versus fidem catholicam obtincnte." — Pohjcrat., I. Ill, c. 10. Divisio Apostolorum. — July 16. The charter for the foundation of the church of Conde is dated on the eve of this festival, for the origin of which, see Festtim Eivuionti xn Apostolorum : " In vigilia divisionis apostolorum anno 1243" (Mirmi Oper. Dipl., t. I, p. 759). In the Runic kalendar, the festival is named Skildredr Apostla, and is assigned to July 14. The Poles still celebrate this festival, in honor of a viotory gained at Tanneberg over the Teutonic knights. Dixit Dominus. — Twenty-third Sunday after Pentecost. See Dicit Dominus- 84 GLOSSARY. Doccntts, or CCNGAB. — Nov. G; mentioned in the Synod of Landaff. — Brit. Sancta,p. II, p. 251. Dodecameron. — The 12 days between Christmas and Epiphany. Doggdayes. — For the duration of the dog-days, see Bies Caniculares. " But Nile before the doggdayes never flowes, Nor is confin'd within his bank'es againe Till the autumnal sequin octian." May, Lucan. X. " lie should be a brazier by his face, for o' my conscience, twenty of the dog-dayes now reign in his nose." — Shaksp., Henry VIII, a. V, s. 3. Dogmael. — June 14. A British abbot of the Gth century, who gave name to a priory mentioned in Bwjd. Monast., t. I, p. 444. — Brit. Sayicta, par. I, p. 3G7. Domine, in tua Misericordia. — First Sunday after Pentecost. Domine, ne longe. — Introit from Ps. 21, on Palm Sunday. Dominica.' — Sunday. A charter of Q. Maria to her husband, Pedro of Arra- gon,is dated, ' : In Quoquolibera [Coulioure in Roussilon] secunda dominica anno doinini 1205" (B'Achery, SpiciL, t. VIII, p. 221). Dies was some- times added to Dominica : " Die dominica in festo Circumcisionis," that is, Sunday, Jan. 1. — Monast. Angl., t. Ill, p. 184. Dominica ad Carnes levandas — and Dominica ad Carnes tollendas. — Quinquagesima Sunday. See Carnispriviuin. Dominica adorandae Crucis. — The third Sunday in Lent, in the Gr. church. Dominica ad Palmas ■ — Palm Sunday. Dominica Alba. — White Sunday, or Whitsunday. Dominica Albas. — That is, post albas. See Dominica in ATMs. Dominica amandorum Inimicorum. — Among the Greeks, the 19th Sunday after Pentecost. Dominica Ambulationis in Mari. — Among the Greeks, the 9th Sunday after Pentecost. Dominica ante Brandones. — Quinquagesima Sunday. Dominica ante Candelas. — Sunday before Candlemas. Dominica ante Carnes tollendas. — Quinquagesima Sunday. — Missa Mozardb. p. 86. Dominica ante Cineres. — Quinquagesima Sunday. See Cineres. Dominica ante Exaltationcm Crucis. — Among the Greeks, the lGth Sunday after Pentecost. Dominica ante Jcjunium. — In the Mozarabic Liturgy, Sunday before All Saints — also called Bom. ante Jejunium Kalendarum Novembris. Dominica ante Litanias. — Rogation Sunday, the 5th after Easter. Dominica ante Sancta Lumina. — Sunday in the octaves of the Circumcision, or before Epiphany among the Greeks — KvpuiKt} irpo tmv 4>u>rwv. Dominica ante Palma. — Second Sunday before Easter. — Ordo Officii S. Be- rwd., MabiJl. Analcct.,p. 151. Dominica Aperta. — Every Sunday not occupied with the office of a saint or an octave. Dominica Asoti, or Filii Prodigi.— Septuagesima Sunday among the Greeks, who read the parable of the Prodigal Son on this day. In the Latin church, it is read on Saturday of the second week in Lent. Dominica Benedicta. — Trinity Sunday, from the Introit " Bcnedicta." GLOSSARY. 85 Dominica Brandorum. — Brand Sunday. — See Brandoncs. Dominica Bararum. — Sec Burcc. Dominica Cseci Nati.— Among the Greeks, the Oth Sunday after Easter, which answers to our fifth, or Rogation Day. In the church of Milan, it is the 4th Sunday of Lent; but in the rest of the Latin church, where the Roman ri- tual is followed, the Gospel of the man born blind is read on Wednesday In Midlent week, which for that reason is named Bies Cceci Nati. The French give the name of Aveugle-n6 to the whole week. Dominica Cantate. — Fourth Sunday after Easter (Bed. Oper., t. VII, p. 2GJ. See Cantate Domino. Dominica Came Levali. — Quinquagesima Sunday. Dominica Centurionis.— The 5th Sunday after Pentecost, among the Greeks. Dominica Christi docentis. — Among the Greeks, the second Sunday after Pentecost, which is our Trinity Sunday. Dominica Chananece. — The 2nd Sunday in Lent. Dominica Circumcisio. — The Dominical, or our Lord's circumcision, Jan. 1. " In ipsa nocte dominicue circumcisionis emisit spiritum." — Orderic. Vital., I. Yl,p. 618. Dominica Circumdederunt me. — Septuagesima Sunday, the third before Lent. Dominica Competentium. — The Petitioners' Sunday, or Palm Sunday, when the catechumens obtained permission to be baptized on the Sunday follow- ing. Catechumens, according to St. Isidore, was the name given to the first Heathens, who were willing auditors : " Catechumini sunt qui primum de gentilitate veniunt, habentes voluntatem credendi in Christum." The com- petentes were those who sought to be received in the church, while the cate- chumens merely listened to the word — " Ideoque appellantur competentcs, id est gratiam Christi petentes ; nam catechumeni tantum audiunt, nee dum petunt" (Be Offic. Eccles., I. II, e. 20, 21). There were three sorts of cate- chumens : — 1, The Audientcs or hearers, who were admitted to the church, but were required to depart immediately after sermon ; Tertullian mentions them in his time (Lib. de Lapsis) : 2, the Competentes, who, having been instructed in the faith, prayed to be admitted ; these are now called candi- dates, from their Candida vestes, or white garments : 3, the Electi, or chosen, who, having passed their examination, were appointed to receive baptism at Easter. On this day, penitents, who had been excommunicated at the be- ginning of Lent, were restored, reconciled with the church, and admitted to communion. See Bominica Indulgcnticc. Dominica de Abrahame. — In the church of Milan, the Urd Sunday in Lent. — Martin, de Ttitv Ambros., p. 108. Dominica de amandis Inimicis. — In the Gr. church, 19th Sunday after Pen- tecost. Dominica de Ambulatione in Mari. — In the Gr. ch., Oth Sunday after Pen- tecost. Dominica de Ca;co. — Midlent Sunday in the ch. of Milan. — Martin, de liitu Ambros., p. 108. Dominica i- i'iup. Offices, p. 155). It is called Dominica in Albis Dejiositis in tin? Am- brosian Mi^al, and probably elsewhere originally. See Dominica post Albas, 88 GLOSSARY. Dominica in Capite. — Quinquagesima Sunday. " Quadragesima!" is bore un- derstood. Dominica Indulgcntiae — Pardon, or Palm Sunday, which was called the Sun- day of indulgence, not because penitence was relaxed — for throughout the week that was most rigid — but because the excommunicated were readmit- ted (see Dominica Conipetentium), pardon was granted to criminals in pri- son, and debtors were forgiven (Ambros., Serm. 33, ad Sororem). In the time of Hildebrand, any criminal at Paris might be discharged from prison on the intercession of the bishop (De Diebits Sanctis, p. 66). See Pardon Sunday. Dominica Inferius —Low Sunday. " Paschae is sometimes added to " In- forms." Dominica in Palmis. — Palm Sunday. Dominica in Passione Domini. — Sunday in our Lord's Passion, the fifth Sun- day in Lent, and sometimes all Sundays in Lent. Robert, bp. of London, delivered up the great seal 6 Ric. II, " die Martis proxime post diem do- minicam in Passione, videlicet, decimo die Martii, anno prcesenti" (1383). — Itymer, t. IV, p. 162. Dominica in Ramis Palmarum. — Palm Sunday. The death of Richard I is dated, in Annal. Monast. Burton, " Dccessit autem viii idus Aprilis, feria iii ante dominicam in ramis palmarum, xi die postquam percussus fuerat" (Gale, Script. Angl.,t. I, p. 256). Others say that he died on the tenth or twelfth day after his wound Rymer, t. I, p. 74). See Marie day in Leinte. Dominica Invocabit. — See Invocavit me. Dominica Jerusalem. — Midlent Sunday. See Lecture Jerusalem. Dominica Jubilate. — The third Sunday after Easter (Bed. Ope?:, t. VII, p. 22). See Jubilate Otnnis Terra. Dominica Lretare.— Midlent Sunday. See Lecture Jerusalem. Dominica Lazari. — Palm Sunday. Dominical Letters. — The Solar Cycle is a revolution of twenty-eight years, beginning with 1, and ending with 28, after which they begin again, and end the same as before, whence the name cycle, a circle. In this cycle there are two sorts of years — the common, consisting of 365 days, or 52 weeks and 1 day, and bissextile or leap years, consisting of 3G6 days, or 52 weeks and two days. The common year ends on the same day of the week with which it began, because it consists of 52 weeks and 1 day, and leap-years end on the morrow of the day with which they began. If a common year begin on a Monday, it will end on a Monday, and Tuesday will be the first day of the next or new year ; but the leap year will end on Tuesday, and Wednesday will be the new year's day. Thence it follows, that if there were only common years, their commencements, as well as those of the months, would successively run through all the days of the week without interrup- tion, and produce a cycle of seven years. But as there are leap years, which derange this order every fourth year, the commencements of the year must pass through the seven days of the week, in order to a series of years pel fectly like the first, in regard to the days of the month and the week. This is the foundation of the solar cycle, composed of 28 years ; for 7 multiplied l>y 4, or 4 by 7, are 28. GLOSSARY. 89 The Western Christians, to facilitate the finding of Baster Sunday, as well as other days, represented the days of the week by the first seven letters of the alphabet, whence result several easy and useful problems ; but the East- ern Christians employed the more troublesome method of the figures called Concurrents and Regulars, to find the proper day of the week, and the first days of each month. The Dominical Letters are A, B, C, D, E, F, G, which point to the Sunday throughout the whole course of the solar cycle, and they shift backwards, so that they 6tand thus in the cycle — G, F, E, D, C, B, A, which Bede expresses in the versicle — Grandia, Frendet Equus, Dum Cernit Belliger Anna." In kalendars, except Galba (where the letters of the word Angelas are used), these letters are placed against the days of the month — A to Jan. 1, B to Jan. 2, and so on, ending A, Dec. 31 ; and when A is the dominical or Sunday letter of the year, B is Monday, C, Tuesday, and so on : if G be the Sunday letter, A is Monday, and so on. In a Bissextile year there are two domi- nical letters, the first of which denotes Sunday from the beginning of the year to the time of the intercalation, Feb. 24, and the other does the same service for the rest of the year. Now, as there are 7 intercalations or leap-days in the space of 28 years, or the solar cycle, it follows that the dominical letter is 7 times double in this cycle. The first year of the solar cycle has the let- ters G, F, and the 28th, or last, year has A. Hence, if the year of the cycle he known, the corresponding letter is readily found. To find the Cycle of the Sun, and the Dominical Letter corresponding to it, for any Julian Year of Christ : — Add 9 to the proposed year, because the Christian era commenced in the 10th cycle of the sun, so that there were nine complete cycles before it — and divide the sum by 28. The quotient gives the number of cycles passed, and the remainder is the year of the cycle required : if no remainder, 28 is the cycle. If the dominical letter of 14G1 be required, adding U we have 1470, which, divided by 28, gives a quotient of 52 solar cycles, and a remainder of 14 years of another cycle, to which the letter D belongs. Owing to the change which was made in the ka- lendar, this method will not answer for the Gregorian years, which were in- troduced into English computation in 1752. To find the Dominical Letters in the Gregorian Years : — Place the let- ters and figures in the following order — A G F E D C B 1 2 3 4 5 G To the given year add its fourth part, omitting fractions ; divide the sum by 7, and the remainder will give the figure over which the dominical letter of that year is found. By adding 12 (the difference between the old and new style) to any year previous to 1752, and dividing by 7, the dominical letter will be found. The following Tubles of the Solar Cycle will serve to ascertain the Domi- nical Letters for the Julian and Gregorian years : — Voi,. II. v 90 GLOSSARY. Old Style, from A. D. 1 to 1752. l.GF 8 .. E 15 .. C 22 .. A 2..E 9. DC 16.. B 23.. G 3 .. D 10 .. B 17. AG 24 .. F 4 .. C 11 .. A 18 .. F 25. ED 5. BA 12 .. G 19 .. E 26 . . C 6 .. G 13 . EF 20 .. D 27 . . B 7 .. F 14 .. D 21 .CB 28 .. A New Stijle, from 1752 to 2000. .. G .. F .. E DC .. B .. A .. G 8 . 9 10 11 12, 13 14 FE . D . C . B AG .. F . E 15 .. D 16 .CB 22 23 . B . G 17 18 19 20. 21 . A . G ,, F ED . C 24. A F 25 . . E 26 27 D C 28. B A By the following Table, the Dominical Letter or Letters may be found for any year before the Old Style, by simple inspection : — OLD STYLE. Centuries. Years less than One Hundred. 100 200 300 400 500 600 700 800 900 1000 1100 1200 1300 1400 1500 1600 1700 1800 1900 2000 28 56 84 D C E D F E G F A G B A C B 1 29 57 85 B C D E F G A 2 30 58 86 A B C D E F G 3 31 59 87 G A B C D E F 4 32 60 88 F E G F A G B A C B D C E D 5 33 61 89 90 D E F G A B C 6 34 62 C D E F G A B 7 35 63 91 B C D E F G A 8 36 64 92 A G B A C B D C E D F E G F 9 37 65 93 F G A B C D E 10 38 66 94 E F G A B C D 11 39 67 95 D E F G A B C 12 40 68 96 C B D C E D F E G F A G B A 13 41 09 97 A B C D E F G 14 42 70 98 G A B C D E F 15 43 71 99 F G A B C D E 16 44 72 E D F E G F A G B A C B D C 17 45 73 C D E F G A B 18 46 74 B C D E F G A 19 47 75 A B C D E F G 20 48 76 G F A G B A C B D C E D F E 21 49 77 E F G A B C D 22 50 78 D E F G A B C 23 51 79 C D E F G A B 24 52 80 B A C B D C E D F E G F A G 25 53 81 G A B C D E F 26 54 82 F G A B C D E 27 55 83 E F G A B c D GLOSSARY. 91 A Table of Concurrents and Dominical Letters is useful, to shew the first and last day of any year of which the Letter is known, and also the Do- minical Letter of any series of years, when the Letter beginning that series is known. Common years, as before stated, consist of 52 weeks and 1 day, and leap years of 52 weeks and 2 days. These supernumerary days are called the Concurrents, because they concur or run with the solar cycle (see Concurrent ium Locus). The first year of this cycle takes the Dominical Letter F, and the concurrent 1 — the second E, 2, and so on : G F E D C B A 7 1 2 3 4 5 6 A G G F F E E D D C C B B A A Mon. A Tue. A Wed. A Thu. A Frid. A Satu. A Sun. B Tue. B Wed. B Thu. B Frid. B Satu. B Sun. B Mon. C Wed. C Thu. C Frid. C Satu. C Sun. C Mon. C Tue. D Thu. D Frid. D Satu. D Sun. D Mon. D Tue. DWed. E Frid. E Satu. E Sun. E Mon. E Tue. E Wed. E Thu. F Satu. F Sun. F Mon. F Tue. F Wed. F Thu. F Frid. G Sun. G Mon. G Tue. G Wed. G Thu. G Frid. G Satu. The following verse is given in some works, to find the day of the week on which any month begins, the initial letters being the Dominical Letters that stand against those days in the kalendars : A t D over D well G eorge B rown, E squire, G ood C hristopher F inch A nd D avid F riar. In charters, the Dominical Letters are sometimes expressed by their rank in the alphabet, as Littera i. for A, Littera ii. for B. They are often mentioned in dates ; thus, the abbot of St. Peterborough tells that St. Guthlac died on Wednesday, April 11, in these terms — " In the year 714 died St. Guthlac, on the 4th day of Easter week, when the Sunday Letter was G." — Chron. Peterib., an. 714. Anciently, the Sunday Letter was changed at other times than January 1, according to the commencement of the year. Du Cange extracts an obser- vation from an ancient MS., that the Golden Numbers and Sunday Letters are changed annually at the Ascension ; but in the year of the Incarnation in France, at the Annunciation, — and in some countries at the Nativity : " Nota quod numcrus lunaris ct littera dominicalis mutantur annuatim in Festo Ascensionis : anno vero lncamationis Domini mutantur in terra ista in Festo Annuntiationis B. Mariie, ct in quibusdam regionibus in Festo Nativitatis Domini" (Gloss., torn. I, col. 463). In the Saxon ka- lendar V. 424, the Concurrents and Dominical Letters are directed to be dMBged at March 1, whirl) <>f course applies to those who eOBUoeaead the year at that day. The wrong letter! are given to the years 1330, 1333, and 92 GLOSSARY. 1367, in the Annales of Wilbelm Wyrcestre, whore we find D for G, G for C, and C for E. Dominica Lxjcjb, prima, secunda, &c. — In the Gr. ch., the 18th Sunday after Pentecost is called the first of St Luke, because they begin to read his Gos- pel ; and they count thirteen of these Sundays, of which the tenth answers to our Advent Sunday, and the last to the fourth Sunday of Advent. These Sundays are also named from the subject of the Gospel read on each : thus, tlie first Sunday of Luke is Dominica tie Venatione Piscium — the second, de amandis Inimicis, &o. Dominica Luc-B decima qulnta, sive Zacch.bi. — The second Sunday after Epiphany, when the Greeks resumed the Gospel of St. Luke. Dominica Lucas duodecima. — The Greek 3rd Sunday after Epiphany, Dominica Magna. — Palm Sunday.— Fest. Anglo-Bom., 1G78. Dominica Mapparum Albarum. — Second Sunday after Easter. Dominica Muter. — Our Lord's Mother : " De celebriiate festivitatis doniinica* matris." — Concil. Hispan., t. Ill, col. 2. Dominica Matth^ei, prima, eecunda, tertia, &c. — The 1st, 2nd, 3rd, kc. Sundays after Whitsunday among the Greeks, who, on these days, read the Gospel of St. Matthew, divided into sections. The first of these Sundays answers to our first after Whitsuntide. Dominica Mediana. — Passion Sunday. Folcuin, in his Chronicle, calls this day Mediana Octava — perhaps because it is the eighth Sunday from Sep- tnagesima The week which precedes this Sunday is also called Hebdo- viada Mediana. The reason of this is, that when the six weeks of Lent were equally divided, the first week of the second part was called Heb- domacla Mediana, which was the first of the Roman Lent ; and because that fast began on the Monday of Mediana, Passion Sunday was also called Medimia. — See Mabillon, Mvsceum Ital., t. II ; Ordo Bom., p. cxxvii. Dominica Media xl, or Media Quadragesima:. — Midlent Sunday is often wri- ten with the Roman notation of 40. Wikes, an. 1283, dates — " Dominica media xl. scil. v kal. Aprilis" (p. Ill J, which quadrates with the time; Eas- ter fell on April 18, and March 25 was Midlent Sunday. Dominica Mensis Paschae. — Sunday of Easter Month ; Low Sunday, Dominica Modo Geniti. — Low Sunday. See Quasimodo. Dominica Nova, KvptaKi) Nea. — In the Gr. church, the first Sunday after Easter (see Antipascha). Atlianasius and Greg. Nazianzen have homilies on this day. — Naz., Orat. 43. Dominica Olivarum. — Palm Sunday. Dominica Orthodoxia?. — The 1st Sunday of Lent among the Greeks, and so named on account of the restoration of image worship : on this day they chaunted creeds, and pronounced curses on those who would not believe in them. " OpSoSoZta. Fuisse hanc primarn dominicam quadragesimaj di- serte docet Philotheus, Homil. in Prima Domin. Quadrag." — " In ea domiuica Codinus, Lib. de Offic. innuit recitare 6olitum adstante impera- tore Synodicum. Videtur significare formulam fidei, sive anathematismos in haereses a synodis." — Possin. Gloss, in Pachymcrii Hist. Andronic, p.M\. Dominica Osanna, or 0«anna?. — Palm Sunday, on which the hymn " Oeanna in cxo«lsia" was sun^- GLOSSARY. 93 Dominica Palm&rum.— Palm Sunday. Dominica Paralytic!. — Third Sunday after Easier, which the Greeks account the first. Dominica post Albas.— The same day as Dominica in AJbit, and for the same reason. On this day, the Pope gives a little wax amulet in the form of a ball, called the Lamb of God (Agnus Dei), to the faithful. Cardinal Bellarmin traces the origin of this custom to the pagan si/jUIaria. In other respects, the Agnus Dei resembles the prcetcxta and bulla worn as amulets by the Roman youth ; the latter was in the form of a heart, and worn upon the breast (Macrob. Sat., 1. I, c. G). It was also a custom to suspend round the neck of infants a piece of metal, in the form of the male organ of generation, in order to avert fascination (Varro tie Ling. Lat., I. VI.) Bellarmin men- tions the superstitious qualities ascribed to it by the ancient Romans, and defends the adoption of it, on the ground that the modern Romanists have only turned a pagan custom to a Christian use; hut, admitting this, of what advantage is it to adopt heathen absurdities and superstitions ? The Agnus Dei resembles the Roman amulet in its marvellous properties, and is granted and worn for precisely the same purpose. Amalarius Fortunatus (quoted by Casalius, attempts to shew some mystic properties of the Agnus Dei — as, for instance, in the wax, which betokens the humanity of Christ, and so on. —Be Eccles. Off., 1. I, c. 17. Dominica post Ascensionem Domini. — Sunday, in the octave of the Ascension. Dominica post Cineres.— The first Sunday in Lent. This is also written B. post Cinerum. • Dominica post Clausum Paschae.— The second Sunday after Easter. Dominica post Exaltationem Crucis. — In the Gr. church, the 17th Sunday after Pentecost. Dominica post Focos, or post Ignes.— The second Sunday in Lent. — Sec lirunrfones. Dominica post Lumina Sancta. — The first Sunday after the Epiphany, among the Greeks. For the reason of the name, see Epiphania. Dominica post Strenas. — The first Sunday in the New Year. Streiuc, new- year's gifts among the Romans (v. I, p. 131,), were also the presents made to cardinals on their ordination, according to Godefridc, in his notes to the History of Charles VII of France. The verb strenare was employed, in the middle ages, to signify the sending of new-year's gifts. From this use of the word, the Latin church had Dies Strenarum (the day of new-year's gifts, or our Boxing Day), which furnishes the French witli their Jour d'Etrennes, or new-year's day, whence etrenne, the first thing a merchant sells when he opens his shop, and etrenner, to buy the first of a thing, and to put on clothes for the first time. Dominica prima Advcntus. — The first Sunday of Advent, and the commence- ment ofthe liturgicyear ; it is now the fourth from Christinas (see Advent). The Introlt ofthe mass, which sometimes gives name to the day, is " Ad te levari." This Sunday answers to the KvpuiKn Sikutj] tov Avkov of the <;rcek church, or the tenth of those Sundays on which the Gospel of St. Luke is read, eh. VIII (see Dominica Luctc prima). Mirk's homily on this day explains the Latin name in :i very plain way: — )>ys day ys balled \> K I'vrM Sunday yu fee nduent, L 1 y- Bonday in Cryetcs nunyrig. Wherfure f>* 94 GLOSSARY. day holy chyrch maky th mencyon of tow comynges of Crist ; \> f fvrst com- yng of Cristes sone of heuen was to bye monkynd out of b* Deles bondage, and to bryng alle gode doorcs in to be blysse b l euer schal last : and of hys ob r comyng b l shal ben at be day of dome, for the dome of alle wykked doeres in to be put of helle for euer more." — Cott. MS., Claud. A 11, fo. 2. Dominica prima ante Natale Domini. — The second Sunday of Advent, in a Roman kalendar of about an. 838 (Du Cange). See Advent. Dominica Privilegiata. — The first Sunday of Lent, from the freedom and in- dulgences given to servants. The Germans called it " Der befreyete Sonn- tag," the freed Sunday. Dominica Publicani et Pharissei. — The 6th Sunday after the Epiphany among the Greeks, from the Gospel of that day. See Dominica de Publicano $ Pkarisceo. Dominica Quadragesima?. — The first Sunday in Lent, formerly called Sonday in Quadragesime. Mirk, in his sermon " De Dominica Quadragesima? says — " J?is day is callyd in holy chyrch Sonday in quadragesime ; ban is quadragesime a nombur of fourety for fro bis day to astur day ben fourety dayes be teyyes dayes of be jere, and for vche mon doth surfete vche day more or lesse b r for to makon satysfacc'on for b r gylte vche mon is holdon be be law of god and holy chyrch to faston bese fourety dayes." — Cott. MS. Claud. A. U, fo. 43. Dominica Quadraginta. — Properly, the first Sunday in Lent. Dominica quarta Adventus. — The fourth Sunday of Advent, which is next to Christmas. The introit was anciently " Memento nostri," but is now " Rorate Coeli." This Sunday was also named from " Canite Tuba in Sion." — See Dominica de Canite Tuba. Dominica Quinquagesimoe. — Quinquagesima Sunday, formerly Sunday in Quinquagesime; thus, in the ancient homily De Dominica Quirujuagesimce, by John Mirk, it is announced in these terms — " Gode men, bis is called in Holy Chyrch Sonday in Quinquagesime : ban schul je knowe bat bis worde quinquagesime is a nomber of fyfty, be whiche nombur betokeneth remission and ioy ; for in be olde lawe vche fyfty sere alle men and women b l weren oueresette w l seruice of bondage, bey weren makode fre in grete joy and merthe to hem."— Cott. MS., Claud. A. II, fo. 40. Dominica Quintana, Quintanae, or de Quintana. — The first Sunday in Lent, and so called because it is the fifth from Easter. Du Cange quotes a char- ter of an. 1240, in which, he says, " Dominica Quintana?" occurs for Passion Sunday, and is taken from the game of quintain ; but the quintain was a game played on the first Sunday of Lent (see Behourdi ; Bordce) ; and in all probability received its own name from the day, instead of communicating one to so solemn a day as Passion Sunday. Dominica Ramis Palmarum.— Palm Sunday. — Cwremon. Roman., edit, jussu Gregor. X ; Mabillon, t. II, p. 236. Dominica Refectionis.' — Refreshment Sunday, the fourth in Lent. Wheatley (On the Comm. Pr. Booh) says — " The reason of which name is the Gospel for that day, which treats of our Saviour's miraculous feeding 5000 ; or else perhaps from the first lesson in the morning, which gives the story of Joseph entertaining his brethren." Either reason might suffice, but that from the 'inspcl must have the preference : from the five loaves used in the miracle, GLOSSARY. 95 Midlent Sunday was named also Dominica de Panibus, and the French still call it Lea Paint. Dominica Reliquiarum. — Relic Sunday, the first, after the Translation of St. Thomas, July 8. " Dominica prima post festum translations S. Thoma? celebretur festum reliquiarum" (Kal. Portifor. Sarisburieme ; edit. 1528). See Relic Sunday. Dominica Resurrectionis. — This name does not always denote Easter Day, the festival in commemoration of the Resurrection ; but it is sometimes taken for any Sunday in the year: " Primo Dominica? Resurrectionis no- mine intelligi non ipsum festum Paschae scd qucmlibet dominicum diem, ut apud Gregorium Turonensem Episcopum, aliosque veteres scriptorcs" (Ma- biUon, Comment, in Orel. Roman., p. civ.) The passage alluded to is, per- haps, " Hie est dies resurrectionis domini nostri Jesu Christi, quem nos proprie Dominicum pro sancta resurrectione vocamus" (Greg. Turon. Hist., I: I, c. 22). In the mandate to preach up the Judaical observance of Sun- day, which the abbot Eustace pretended to have received from Heaven, the first day of the week is so named (Rog. de Hoved., Script, post Beclam, p. 821). But in a letter of the prior of Mount St. Michael to the king, in 1274, Easter Day is obvious — " Die Luna? post Resurrectionem Domini" (Rymer, t. I, p. ii, p. 510). As the first day of the week was dedicated to our Saviour, in commemoration of his resurrection, the primitive Christians deemed it improper to kneel in the prayers on Sunday, lest it should seem to deny the truth of that resurrection ; at least, such is the reason assigned by Durandus, de Die Cinerum — " Non dicitur, Flectite genua. Nam qui die dominico genua flectit, dominum surrexisse negat." — Hildebrand, de Diih. Sanctis,]). 10. Dominica Rogationum. — Rogation Sunday, the 5th after Easter. See Litania Minor, and Rogation Sunday. Dominica Rosa?, de Rosa, or Rosata.— Midlcnt Sunday, on which the pope consecrates a golden rose, which was usually presented to some person of distinction, at home or abroad. This custom is said to have commenced in 152G — others say it began with Urban V, in 1370, but they are both mis- taken, for it was done by Innocent III, in 1130. At the beginning of the Reformation, Leo X sent a consecrated rose by his legate, Charles a Miltitz, to Frederic, elector of Saxony, in order to induce him to withdraw his pro- tection from Luther (Hildebrand, de Dieb. Sanct., p. 59). At Rome, the same name is given to Sunday in the octave of the Ascension. See Domi- nica de Rosa — de Rosis. Dominica Samaritani. — Among the Greeks, the 5th Sunday in Lent, which is our fourth. To avoid mistake, see Dominica de Samaritano. Dominica Sancta, or Sancta in Pascha. — Holy Sunday ; Easter Sunday. Dominica Sancta? Trinitatis. — Trinity Sunday, the 1st after Pentecost. Dominica sccunda Adventus. — The 2nd Sunday of Advent is the 3rd from Christmas, lmt it is called Dmniiiira jtrima ante Natale Domini, in Kal. Rom , rircd an. 800. The introit is " Populus Sion;" and among the Greeks, it is Dominica uudecima Lucee, or de Vocatis ad Nuptial. This Sunday, Mirk takes to l>o a token of the Advent at the day of judgment : — " The seconde eomyng of Crist to bo dome shal ben at be day of doin for Hie dome of aUe wykked doorcs in to be put of helle for cuer more." — Colt. US., Claud. A. II, Jh. -lb 96 GLOSSARY. Dominica secunda ante Natale Domini.— The 3rd Sunday of Advent, in Kal. Rom., circa an. 800, apud Du Cange, t. II, v. Dominica. Dominica Septuagesimse.- Septuagesima Sunday, formerly called Sunday in Septuagesime. Dominica Sexagesimal. — Sexagesima Sunday, formerly Sunday in Sexagesime, as in Mirk's liomily De Dominica Sexagesimal- — " pis day is called in holy chyrche, Sunday in Sexagesime : j$e scliul knowe wel p l sexagesime is sette for a nombur of pre score pe wyche nombur je schul vnderstonde p' holy chyrch techeth bope men and women to penkc how shorte is mann 8 lyf now in our dayes, or it was in holde tyme before." — Cott. MS., Claud. A. II, fo. 38 b. Dominica STavpoirpoaKvvnveiog, or Adorandos Crucis. — The third Sunday in Lent, among the Greeks, who pay solemn adoration on this day, and all the following week, which is the 4th in Lent. See Hebdomadce GraccE ; C?~oss, Adoration of. Dominica tertia Adventus. — The third Sunday in Advent is Dominica se- cunda ante Natale Domini," in the kalcndar quoted by Du Cange. It is called Gaudete, from the introit, " Gaudete in domino semper; et iterum dico, Gaudete." Among the Greeks, it is " Dominica duodecimo; Lucse," or " De decern Leprosis." Dominica tertia ante Natale Domini. — The fourth Sunday in Advent, in the kalendar quoted by Du Cange. Dominica Transflgurationis. — The second Sunday in Lent, the Gospel of which is the transfiguration of Christ. Dominica trium Septimarum Paschalis. — Probably the second Sunday after Easter, because the three weeks of Easter commence on the day of the Re- surrection. In the Tresor des Chartres are letters of adjournment, ad- dressed by Philip V to the peers of France, " ad diem Sabbati post tres scp- timanas instantis paschalis." These letters, which are dated 9 April, 1317, belong to the year 1318, according to modern computation. In fact, they are posterior to the Easter Day of the year on which they are dated ; for Eas- ter, in 1317, fell on April 3, and the 20th of May was Friday, not Saturday; but in 1318, Easter fell on April 23, and the 20th of May was Saturday, in the fourth week of Lent, which gives great probability to this explanation of the date. — Vcriftc. des Dates. Dominica trium Septimarum Pentecostes. — The second Sunday after Pen- tecost. Dominica Tyrophagi (rvpoc, cheese). Quinquagesima Sunday, among the Greeks, who are forbidden to eat cheese and eggs from this clay to Easter. The same name belongs to the week preceding this day. The Greeks begin their Lent on the Monday after Quinquagesima Sunday, and hence this Sunday is called the first of Lent, in a MS. in the Bodleian Library : " Do- minica tov rvpoQayov, sive prima Quadragesima^" — Baroc, Cod. 147. Dominica, unara Domini. — Introit and name of the 2nd Sunday after Easter, in the Diary of Visitations in 1291, by Simon de Beaulieu, abp. of Bourdeaux. — Ed. Venet. Concil., t. XIV, p. 986 ; Verif. des Dates. Dominica Vacans, or Vacat. — The name given, in the Latin church, to the se- cond Sunday between the Nativity and the Epiphany, or, as anciently ex- pressed in the octaves of the Nativity, because, always occupied by a festival or an octave, it has no proper office. Sec Dominica Vacantes. GLOSSARY. 97 Dominica Vocis JTucunditatis. — Fifth Sunday after Easter (Bed. Oper., tf.VII, p. 31). See Vocem Jucunditatis. Dominicorum Dierum Rex. — The king of Sundays is Trinity Sunday. Dominicum. — For Dominica, in some writers of the middle ages (Verif. des Dates). Many of the fathers used Dies in the masculine gender (see Au- gutt., Serm. 25, de Temper.; Tertull. de Coron. Mil it. ; Bed., kc.) This may be the reason of this form of the word in later writers, who have taken the accusative of dominions dies absolutely, and so changed the gender. In the passage from Gregory of Tours, under Dominica Besurrectionis, the practice of the fathers is followed. " Ante dominicum in Ramis Palmarum" occurs in Roger Hoveden, Script, post. Bed., 791. Dominica appears to be the adjective,/"., g., taken substantively. Dominicum Sanctum. — Easter Day. Dominicum secundum post Pascha. — The third Sunday after Easter; what is really the first Sunday is called the octave — and the Sunday after the oc- tave, on which octave the Paschal solemnities cease, is said to be the first after Easter. Dominicus — Aug. 4. Domenico di Guzman instituted the Rosary of the Virgin in 1213, and founded the order of Preachers or Dominicans in 1215 (Corso delle Stelle, j). 60). He was canonized by Gregory about 1244. — Hospin. de Fest. Christ., fo. 17 b. Dominorum Bacchanalia. — See Clericorum Bacchanalia. Dominus, fortitudo mea. — Introit of sixth Sunday after Pentecost. Dominus, Illuminatio mea. — Introit of fourth Sunday after Pentecost. Dominus surrexit. — May 27 : G. 402. See Resurrect io Christi. Doxatian & Rogatian, — May 24 : E. 453. Brothers, martyred in 287 (Petr. de Natal., I. V, c. 37). There was also Donatian, bp. of Rheims and patron of Bruges, 389, May 24, Aug. 30, and Oct. 14. Donatus.— Aug. 7 : V. 429; T. 442 ; E. 456. A bishop of Arezzo, and mnrt. in 361 (Petr. de Natal , I. VIlj c. 34). There were also — 2, a Scots or Irish bishop of Fiesoli in Italy, 816, Oct. 22 (Brit. Sancta,p. II, p. 215) — 3, Donatus, Dec. 12 : G. 419. Hermogenes, Donatus, and twenty-two other martyrs, 2 id. Decemb. — Petr. de Natal., I XI, c. ult., n. 6. Donstone's Day. — May 19 (see Dtjnstan). In the Paston Letters, v. II, p. 138, it is erroneously May 18: " Wretyn at London, seynt Donstones daye, xviij Maye, A E. iiij" xiij t0 " Dormientes Septem.— The seven sleepers. See Septem Dormientium Fet- tum. Dormitio. — The sleep for the death of a saint, Feb. 20, G. 399 ; March 2, G. 401 ; April 2 & 27, May 11, and Sept. 6, in the same kal. It occurs in the same manner as Assnmptio, Depositio, Migratio, Pausatio, §-c. Dormitio S. Johannis Evangelistoe. — Dec. 27 (Burchard, c. 2). See At- tumptio S. Jofiannis. Dormitio S. Maiii^e Virginis. — Aug. 15; the Assumption, which is thus ex- pressed by Domenizo in his Life of St. Mathildis, I. II, c. 14 — " Sancta? dormitio virginis atque In medio mense, qui sextus noscitur esse Time eclebrebatur." Vol. 11. o §8 GLOSSARY. Dokothba, Dorothy.— Feb. 6, a virg. mart, of Caesaria, in Cappadocia (about 308).— Petr. de Natal, I. Ill, c. 101. Drithelm.— Sept. 1, a Confessor.— Bed., Hist. Eccles., I. V. c. 13. Drostan.— Dec. 14, a Scots abbot in 6th cent. — Brit. Sanct.,p. U,p. 316. Dryght, Dry^t.— Our Lord, from the Saxon "oriihr : " I beleue in oure holy dryjt, Fader of heuene, god almy^t." Cott. MS., Claud. A. II, fo. 132. It is sometimes found denominating a year of the Christian era, as in Piers Plowman's vision, where it is said that, when no cart came with bread to Stratford, then began beggars to weep, and workmen were aghast — " In date of our dryght, in a daye of Apriell, A thousand and thre hundred twyse twenty and ten." In the edition of 1550 it is printed bryght, but Warton has restored the true reading. Dubricius.— Nov. 14, a bishop of Landaff in the 6th century.— Angl. Sacra. t. II, jo. 614. Dum clamarem. — Introit and name of the 10th Sunday after Pentecost. Dum medium silentium. — Sunday in the octaves of the Nativity, and also Sunday after the Circumcision, when it falls on the eve of the Epiphany j the words are taken from Eccl. 18. In the kalendar of an. 838, quoted by Du Cange, the former is called " Dominica prima post Natale," which cor- responds to the name given to it by the Greeks — Kvptaicn fitra rnv Xpuxrov ytvi]<7iv ; that is, Sunday after the Nativity of Christ. Dunstan, archbp.— May 19: V. 426; T. 439; E 453; L. 465. He was archbp. of Canterbury, and died 988 (Chron. Sax.) on " xiiij kal. Junii"' (Flor. Wigorn.) ; " vn id. Septembris" (Petr. de Natal., I. VIII, c. 49). This is an extraordinary error. St. Dunstan's Day is one of the festivals which were ordained by Canute to be kept throughout England (LI., c. \T ). It appears, says Dr. Hickes, that our menology or kalendar (Tib., B. I) was written before 978, because it contains neither the festival of King Edward nor that of archbishop Dunstan (Thesaur., t. I, p. 221). See an account of him in Brit. Sancta, p. I, p. 293. Duodecim Infantili — Feb. 20, in memory of 12 babes, martyred in the Van- dalic persecution. — Petr. de Natal., I. Ill, c. 221. Duo Ew&ldi. — Oct. 3 : E. 458. The two Ewalds were Saxon priests and martyrs, about 690. They were brothers — " Ewaldi gemini" (Bed. Mart., Oper., t. I.) The Sax. Menol. (Julius, A. X, fo. 160), at this day, has— the Passion of the priests who were both of one name ; one was the Black Heawold, and the other the White Heawold . Darta prieor-ta priopunj pa paerion bejen aner- noman. oSep. paep re blaca peapol*©. ofceri re hpita peapolb The distinction was made from the colours of their hair. — Bed., Hist. Eccl., I. V, c. 2 ; Brit. Sanct., p. 2, p. 155. Duplex Maius. — Boniface VIII decreed that the feasts of the Apostles, the four evangelists, and the four doctors, Gregory, Augustine, Ambrose and Jerome, should be celebrated by all churches throughout the world, with GLOSSARY. 99 the honor of a double festival. Gerebrard, in his Chronicle, gives it this name. — Hospln. de Fest. Christ., fo. 164. Duthlac— March 8; bishop of Ross, 1249.— Brit. Sand. p. I, p. 163. Dyemanche. — Sunday. " Et el dyemanche des oitieves de la resurrection" — [And on Sunday in the octaves of Easter. — Miracles de St. Louis, ch. 39. Dymain. — To-morrow; the morrow. — Stat. 7 22dm. II. Dympna. — May 15, an Irish virgin — Martyrol. Rom.; Brit. Sand., p. I, p. 288. Dysday. — This day. "Yo r fad r and myne was dysday sevenyth at Berkelys for a matyr of the pryor of Bromholme" (Paston Letters, 1443, v. Ill, p. 22). The letters b, or $ \tK\, and d, seem to have formerly been inter- changeable ; at all events, one is often used for the other, as unther for under, dyther and thyder for thither, &c. So, in the metrical legend of u Owayne Myles" — " G'unte me b l I mote gone To saynt Patrykes p r gatorye anone ; And when y am comen agayn, All go r wyll y wyll do fayn. The bysshoppe sayd, Dyb r shalt b n nougth ; For mony a folc hath byb r sowgth : To moche vpon hemself bey tryste : Whyb r bey wente no rnon wyste." MS., Calig. A. II, fo. !)(), cot. 2. Eadbert. — May 6, bishop of Lindisfarne, successor of St. Cuthbert. — Bed., Hist. Bed., I. IV, c. 29, 30. Eadburge.— June 15 : V. 427 ; T. 440. Translation, July 18 : V., T. She was daughter of Edward the Elder (Will. Malmesb. de Rcgib., I. II, c. 5, 13). There were also — 2, an abbess, Dec. 12 ; in Brit. Sand., Dec. 13 (par. II, p. 31) — and, 3, Edburge, or Idaburge, abbess, 695, June 20 and Dec. 21. Eadgithe.— Sept. 16 : V. 430. Translation, Nov. 3 : V. 432. Though the orthography in these two places be different, there can be no doubt of the person : according to Brit. Sand., she was daughter of King Edgar, and died 984 (par. II, p. 133). Here she is called Edith. Eadmund, archbp. — Nov. 16 : V. 432 (an interpolation, as also his Trans- I, it ion, June 9, 427): L. 471. Sec Edmund. Eadmund, kg. & mar.— Nov. 20 : V. 430; T. 445; L. 471 (Br. Sa., p. II, p. 293). King of the East Angles, and slain by the Danes under Hingwar, in 870 (Chron. Sax.) His Passion is the subject of an alliterative homily by ^Ifric, in Cott. MS., Jul. E. VII, fo. 201. The date of his death, from Matt. Wcstmon., is mentioned in vol. I, p. 29, and the following is the entire passage : " Passus est autem beatissiinus rex et martyr Ead- mundus anno gratise dccci.xx, anno mtatis sure xxix, rcgni vero sol anno xvi, die xii kal. Dccembris, feria secunda, indictione tcrtia, Luna cxistentc viccsima secunda." Eadweahd, Kinij £ Mart.— March 18: V. 424; T. 437. He was mur- dered, according to the Chron. Sax., in 978, on 15 kal. Apr., the day ap- 100 GLOSSARY. pointed to be observed by Canute, c. 17. First Trantktticm, Feb. 18 ; se- cond, June 20. See Edward. Eahlswith, Lady or Queen of the Angles. — Dec. 5 : G. 419. Was tin's the queen of the great Alfred, who died in 905 — Chron. Sax. ? Ealred — Jan. 12 ; an abbot. Eanswide, Virg. — Aug. 31 ; daughter of Eadbald, the first Christian king among the Saxons. Earcongota, Virg. — July 7.— Bed., Hist. Eecl., I. Ill, c. 6. Easter. — This feast, by Greek and Latin writers called Pascha, whence the old English terms, Pace, Pasch, pask, pash, &c. is celebrated the first Sunday following the 14th of the moon after the vernal equinox, in memory of the Resurrection. Formerly the church denominated all solemn feasts Pascha. That of the Resurrection was the Great Pascha; and there were also the Pascha of the Pentecost, and the Pascha of the Nativity for Christmas Day. According to the decree of the Council of Nice, in 325, the feast of Easter should be celebrated the Sunday after the 14th day of the moon which comes after the vernal equinox, fixed for March 21, as it was at that time. The rule was observed from the council to 158?, though the true equinox was no longer March 21, and though, in consequence of the bissextile day, it was removed from 21 to 20, from 20 to 19, and from 19 to 18th March. Thus, in 1520, or thereabouts, the equinox had retrograded to the 11th March. In 1584, Tycho Brahe observed the vernal equinox at Ween on March 9, 21 h. 30m. p.m.; in 1585, March 10, 3h. 19m.; and in 1586, March 10, 9 h. 8 m. (Strauch., b. Ill, c. 5, s. 18). This retrogression occa- sioned the necessity for the reformation of the kalendar, by the retrench- ment of 10 days, in order to make March 21 agree with the true equinox. It is not that the equinox is always March 21, for it happens more frequently on the 20th, and even the 19th ; but the church has not thought proper to attend scrupulously, in this respect, to the calculations of astronomers, any more than in regard to the new or full moon, in which it is governed by the epacts, which do not always mark the true lunations, and differ sometimes by one or two days before or after. On this subject, there was a contest among the learned in 1666, because in this year the sun entered Aries, and made the Spring at March 20, at 6 in the morning, and the moon in Libra was full the same afternoon — so that, March 21 being Sunday, it seemed that it ought to be the real day of Easter. However, this feast was not celebrated until April 25, because the equinox of March 20 was the true equinox, though it was not that determined by the Council of Nice, and fixed for March 21. See JEquinoctium. In order to understand the chronology of ancient history before the birth of Christ, there is often occasion to know the Sundays and the moveable feasts, which depend on that of Easter. For example, Socrates (Hist. Ec- cles., I. I) asserts that Constantine the Great, the first Christian emperor, died May 22, and Eusebius says that it was the day of Pentecost, or Whit- sunday, but he does not state the year ; we must, therefore, learn in what year Whitsunday fell on May 22. St. Audoenus, or Ouen, says that he was consecrated bishop with St. Eligius, or Eloi, the third year of Clovis II, on Sunday before the Rogations, May 10. To know the year, it is necessary to know that, in which the Sunday before the Rogations was May 14. His- GLOSSARY. 101 torians relate that Otho I, emperor of the Romans, died May 7, Wednesday before Pentecost, but the rear is not stated (Moreri, t. VII P p. 71). An- other example may be taken from the Saxon Chronicles, of which one MS. says that Hardicanute died in 1041, and that the people chose Edward to be their king before he was buried ; another says that he died June 8, 1042 ; and a third copy, under the year 1042, says that Edward was crowned on Easter Day, which fell on " in non. Aprilis," i. e. April 3. If we wish to verify these dates, we must ascertain the Easter Days, and we shall find that the first year, according to the present mode of computation, should be 1042, and that, as April 3 was not Easter Day in that year, but fell on that day in 1043, we must understand the fact, as stated by these MSS., to be, that Edward was elected king in June, 1042, but was not crowned until April, 1043. Others say that Hardicanute died in 1040, which, if Edward were crowned in April 3, would give a longer interval of time between his election and coronation than accords with probability. The Easter Days, Dominical Letters, and Golden Numbers of these years are, according to the different tables given in this work, as follow — 1040 F E XV April 6 1041 ........ D XVI March 22 1042 C XVII April 11 1043 B XVIII April3. In accordance with the Council of Nice, which established the Sunday after the 14th day of the Paschal moon should be Easter, the ancients had several rules for finding that day and moon, which is the first full moon after the equinox : " At vero postquam dies superare noctem, adveniente xiv luna agitur terminus (Paschalit) et subsequent die dominico statim solemnitas Pascha; celebratur. In ipso termino omni tempore invenitur luna decimaquarta" (Bed. de Certis Ter minis, Oper., t. I, p. 201). Hence the following ancient rule, in the computus of the kalendar T, 435 : On maptiup open, .xn. Jcl. pin's .xiiii. nihra eaPtme monan. on bone j-unnan "fcses operi baet he ppa eal'o biS. -J5 biiS ear-ten. T>ve% — [In March, find the moon of 14 nights old, after the 12th kalends — on the Sunday after that he is so old, that is Easter Day— -fol. 54 6.] For instance; in 1041, the new moons are known by the Golden Number XVI, and the Sundays by the Letter D : the Number XVI stands at March 8, from which count 14 days, and where D is, that is, immediately after the 14th, is the Easter Day of that year. Elsewhere, in the same Computus, is the rule for the Paschal term — " De Pasche ; Post .xn. kl. Aprilis ubi lunam .xiiii. inueneris ibi fac terminum paschae" (fo. 13J. Another old rule is found in the Portiforium Sarisburiense, 1528 : " Post Regum festa, quere novilunia trina : Post dominica tria, sacrum Pascha celcbra." In other words, count the Golden Number of the given year three times from the Epiphany in the kalendar, and the third Sunday from the last place of the number is Easter Day. Another, more simple, is " Post Martias no- 102 GLOSSARY. nas, &c." Find the Golden Number after March 7, and take the third San- day after it for Easter. By the following table, Easter may be readily found for any Julian year of the Christian era, or the years previous to the reform- ation of the kalendar by Gregory XIII, in 1582, which was not received in England before 1752, after which the tables in the Common Prayer Book may be consulted. See Kalendar, Gregorian, for other Protestant countries. TO FIND EASTER FOR EVER. G.N. A B C D E F G I Apr. 9 Apr. 10 Apr. 11 Apr. 12 Apr. 6 Apr. 7 Apr. 8 II Mar. 26 Mar. 27 Mar. 28 Mar. 29 Mar. 30 Mar. 31 Apr. 1 III Apr. 16 Apr. 17 Apr. 18 Apr. 19 Apr. 20 Apr. 13 Apr. 15 IV Apr. 9 Apr. 3 Apr. 4 Apr. 5 Apr. 6 Apr. 7 Apr. 8 V Mar. 26 Mar. 27 Mar. 28 Mar. 29 Mar. 23 Mar. 24 Mar. 25 VI Apr. 16 Apr. 17 Apr. 11 Apr. 12 Apr. 13 Apr. 14 Apr. 15 VII Apr. 2 Apr. 3 Apr. 4 Apr. 5 Apr. 6 Mar 31 Apr. 1 VIII Apr. 23 Apr. 24 Apr. 25 Apr. 19 Apr. 20 Apr. 21 Apr. 22 IX Apr. 9 Apr. 10 Apr. 11 Apr. 12 Apr. 13 Apr. 14 Apr. 8 X Apr. 2 Apr. 3 Mar. 28 Mar. 29 Mar. 30 Mar. 31 Apr. 1 XI Apr. 16 Apr. 17 Apr. 18 Apr. 19 Apr 20. Apr. 21 Apr. 22 XII Apr. 9 Apr. 10 Apr. 11 Apr. 5 Apr. 6 Apr. 7 Apr. 8 XIII Mar. 26 Mar. 27 Mar. 28 Mar. 29 Mar. 30 Mar. 31 Mar. 25 XIV Apr. 16 Apr. 17 Apr. 18 Apr. 19 Apr. 13 Apr. 14 Apr. 15 XV Apr. 2 Apr. 3 Apr. 4 Apr. 5 Apr. 6 Apr. 7 Apr. 8 XVI Mar.26 Mar. 27 Mar. 28 Mar. 22 Mar. 23 Mar. 24 Mar. 25 XVII Apr. 16 Apr. 10 Apr. 11 Apr. 12 Apr. 13 Apr. 14 Apr. 15 XVIII Apr. 2 Apr. 3 Apr. 4 Apr. 5 Mar. 30 Mar. 31 Apr. 1 XIX Apr. 23 Apr. 24 Apr. 18 Apr. 19 Apr. 20 Apr. 21 Apr. 22 " When ye have found the Sunday letter in the uppermost range, guide your eye downward from the same, till ye come right over against the Prime, and there is shewn both what month, and what day of the month, Easter falleth" (IS Estrange, Alliance of Div. Offices, p. 41; Fo. 1659, GLOSSARY. 103 Lond. — where the last line of the table is incorrectly printed). In the kal. E, 451-2, the Primes or Golden Numbers, though not in the MS., are placed at the right hand in such a manner, that the Sunday following the Golden Number of any year before 1752, is Easter Day. The following table shews how many days the Sundays and Moveable Feasts are removed from Easter : — Septuagesima Sunday 63 days before Easter. Sexagesima — 56 ■ Quinquagesima 46 1st Quadragesima, or Sunday in Lent, called Invocavit 42 — 2nd Sunday in Lent, called Reminiscere .... 35 ■ 3rd Sunday in Lent, called Oculi 28 4th (Media Quadragesima, or Midlent Sunday), called Lcetare 21 5th Sunday in Lent, called Judica or Passion, 14 6th Sunday in Lent, called Dom. Palmanim, or Hosanna 7 Easter. Sunday of Quasimodo, or 1st after Easter 7 days. — Misericordia, 2nd after Easter 14 — — Jubilate, 3rd after Easter 21 — — Cantate, 4th after Easter 28 — — Vocem Jucunditatis, or Sunday before Rogations, 5th after Easter 35 — Ascension Day, 39 after Easter, and called, — before Pentecost. Sunday called Exaudi, 6th after Easter 42 — Pentecost, orWhitsunday, 7th after Easter 49 — Trinity Sunday, 8th after Easter 56 — Feast of the Holy Sacrament, or Corpus Christi, 60 days after Easter, and 11 after Whitsuntide. It is not without reason that the Latin names of these Sundays are in- serted, for there are scarcely any historians, whether writing in Latin or their mother tongue of events which have fallen since the first ages of the church, who have not employed these expressions to mark the time. Many other names of this kind will be found under the articles Dominica. To shew the use of the preceding table — in the first example from Socrates and Eu- sebius, respecting the death of the emperor Constantine, wc must observe that May 22 is 142 days from Jan. 1 ; then take away 49 from 142 (because 4!) is the interval between Easter and Whitsuntide) : thus we shall find that Easter was April 3 in the year of the death of Constantine, and that this year was 237 of the Christian era. Bade dertvafl the name of Easter from the goddess Eostrc, who gave her name to the month of April, in which this feast mostly occurs — as the old Saxon goddess, Ilredhe, communicated hers to that of March, and gave rise to many useless speculations on the meaning of llrcth Monath. It may be 104 GLOSSARY. observed that, in one instance, the name occurs as ^Ester in the Saxon Chro- nicle, where it is first used as a date In 626. To give an account of the controversies which long agitated the Eastern and Western churches, res- pecting the time for observing Easter, would be foreign to the present pur- pose. The reader is referred to Bede (Hist. Eccles., 1. II, c. 19, 23; III, c. 25 ; IV, c. 26), and to his editor, Smith, who has collected a great number of circumstances (Append., n. IX a, p. 694, 705). The slight difference, says Sir James Mackintosh, between the Saxon and British Christians, res- pecting the observance of Easter, was sufficient to foster an animosity con- ducive to the independence of the weaker party (Hist. Engl., p. 248). To this Pope refers in the following lines—- " That once was Britain — Happy ! had she seen No fiercer sons, had Easter never been." Dunciad, b. Ill, v. 117. The Scots, says Bede, thought that Easter was to be observed from the 14th day of the moon to the 20th of the Resurrection ; and in 687, Pope Honorius enjoined them to return to the right celebration. They seem to have disregarded the papal injunction; and the Saxon annalist scarcely looks upon them as Christians, in consequence of their perverseness : " Ecbyrht," he says, " converted the monks on the isle Hii (Ionia) to the right faith, that they should keep Easter rightly" (Chron. Sax., an. 716. Easter was one of the three periods or terms of assembling the great courts, de more, among the Saxons, and under the first Norman princes. " Thrice a year did the King (William I) wear his crown when in England — in Easter he wore it at Win- chester — in Whitsuntide at Westminster, and at Christmas in Gloucester ; and there were with him all the great men over all England — archbishops and bishops, abbots and earls, thegns and cnihts" (Ibid., an. 1087 ; Will. Malmesb., p. 1 12). Of Henry I, Robert of Gloucester says — " The kyng at Bromtone ber after al in peys, Hys feste at Mydewynter, myd Tebaud de Bheys, His Estre subbe at Berkeleye, and at Wyndelsore ywys His Wytesone tyde he helde." V. II, p. 439. About the 11th century a practice was introd uced, which became common in the 13th and 14th centuries, of commencing the year at Easter; it pre- vailed chiefly in France and the Netherlands. A charter of King John, of France, is dated at Villeneuve near Avignon, on Good Friday, March 31, 1362 — and another, on the following day, is dated on the Holy Saturday of Easter, April 1, 1363 (Encyclop. Franc, Departm. Antiq., t. l,p. 195). The year, in both cases, is 1363, according to our computation from Jan. 1. See Astur Day ; Dies Magnus, Paschce, Pulcra, Besurrectionis ; Do- minica Gaitdii, Sancta; Far eld Freols ; Paas Day, Pace, Pasch, Pash Day ; PascJia, Pasques, &c. Easter Monath.— April month, V. 425, whence the name of the great festival of the Resurrection, called in the Greek and Western churches Pascha. The Saxon Mcnology, Julius, A X, has the same orthography ; but it is also GLOSSARY. 105 called Eostor, and Eostur month. Spelman approves of Bede's etymology, from the goddess Eostre, to whom the Saxons dedicated April (Gloss., p. 4-20). In this month, our ancestors appear to have been in the habit of sending out ships of expedition, which, in the fiist instance, were no doubt on piratical expeditions] but afterwards might be only for surveying or guard- ing the coasts. The Council of .Enshain, in 100!), directs that a naval ex- pedition be prepared every year, soon after Easter: ~j paeplic bi$ f man it'jhpilce jeape pona a>ptep eaprpon pyp^pcypa jeappije. — Can. 23; Spebn. Condi., t. l,j>. 520. Eastbbwthb. — Jan IS: abbot, and disciple of Bonnet Biscop. — (Brit. Sa?ict., p. I, p. 20. Eata.— Oct. 2 : a Saxon bishop, who died in 617 —Bed., Eccl., I. Ill, c. 26; /. IV, c. 12, &c. Eau changee en Vin aux Noces de Canan. — Jan. 6. Sec Epiphany. Ebba. — Aug. 25 : daughter of Ethelfred, king of Northumbria, 683 (tied., Hist. Eccl., I. IV, c. 19). She is commonly called St. Tabbs. Another, with her companions, 870 or 874, April 2. In Brit. Sancta, martyred by the Danes 808 or 870, p. II, p. 97. Ebdomada. — For Hebdomas, a week, in many writers of the middle ages : " Feria mi. in Pascha Ebdomada" (Wednesday in Easter week — Cott. MS., Faustina A. IX, fo. 140). The dale of the destruction of a great part of London by fire, in 1132, is — "In Ebdomada Pentecostes feria iiii" (Wed- nesday in Whitsun week, June 1 — Sim. Dunehn., Continuat., p. 263). " In Ebdomada Paschae"' (Citron- S. Petriburg , 714). A dispensation by the bishop of Worcester is dated — " Die Lunae in Ebdomada Paschae anno Do- mini 1253." — Madox, Formul. Anglic, p. 309. Ebdomada Penosa. — Holy week, before Easter : " ii nonas Aprilis, iv feria de ebdomada quae dicitur Penosa." — Lobellin., Hist. Jiritan., I. II, col. 352; JDu Cange, t. Ill, col. 3. Ebrulfus. — July 26 : a recluse and abbot, 7th century — 2, abbot in Lisieux, 596, Dec. 29 (Verif. des Hates). He died, however, on the night of Jan. 1 : " Ebrulfus in ipsa nocte Dominica? Circumcisionis emisit spiritum." — Order. Vital., I. VI, p. 618. Ecce Deus ; Ecce Deus adjuva me. — Introit on the 9th Sunday after Pen- tecost. Ecce Deus adjuvat. — See the preceding. Ecclesiastical Era. — See Era. Edborrows Day. — June 15 ( Bodl. MS., Lives of Saints, temp. Hen. VI): Ed- burge's Day. See Eadbukgb. Eb-DB. — (Dugd. Monast., t. I, p. 47). See HBDDB. Km'., Edith, Virg. — Sept. 10: D. 457. This is Eadgithb, first abbess of Winchester " The abbey of W\ iichestrc tho sccurly Seynt Adelwolde hym selfrepared that gere In the worshepe of own Lady, knd made seynf Bde fdrsf abbas ther." Co//. MS., Eautt. B. Ill, fo. 213. Vol II. 106 GLOSSARY. Edelburge. — July 7 : daughter of Anna, king of the E. Angles. — Bed., Hist. Eccl., I. Ill, c. 6. Edeltrudis. — June 13 (Hospin. de Fest. Christ., fo. 113 b.) In Petr. de Natal., " ix cal. Junii" (I. V, c. 142); but she is the same as Etheldreda, or jEtheldrythe. Edmund, Abp. — Nov. 16: D 459. Translation, June 9. These festivals are modern interpolations in V. 427 & 432 (see Eadmund). He was arch- bp. of Canterbury 1242, canonized in 1246, and translated 1247 (Brit. Sancta, p. II, p. 278). The death of Henry III, in 1272, occurred on this festival, Nov. 16, which is therefore employed as the date : " Die Mercurii in festo sancti Edmundi confessoris obiit dominus Henricus quondam rex Anglite sero" (Rymer, t. I, p. 497) : " Seint Edmund be confessor, b* lib at Pounteneye. Of godemen -j cren [? coren], bei hi nere nojt wel here. I bore he was in Ynglond. in be town of Abyngdon. Glad mrjte be mob r be. b l here such an sone." Cott. MS., Jul. D. IX. fo. 175. Edmosd, Edmund, King & Mart.— Nov. 20: E. 459 — " Seint Edmond be holi king, of whome we makeb gret feste. Of be one end of Englond. king was here by Este." Cott. MS., Jul. D. IX, fo. 182 b. It is remarkable that Robert of Brunne dates the death of Henry III on this day, instead of that of Edmund, the archbishop and confessor — " The day of seynt Edmound. bat martir is *j kyng. Sir Henry at Londoun in God mad his endyng." V. I, p. 230. This is the date of the coronation of Edward I, whence his regnal years were computed, and not from the death of his predecessor : " Item diet' rex E. Alius dicti regis Henrici initiavit singulis annis die sancti Edmundi regis, videlicet die xx mensis No\emb' " — Red Book Excheq., in Rot. Lit. Claus. Introd. Edward, Kg. Conf. — Jan. 5. Translation, Oct. 13: V. 422, 431 j (Inter- polations) L. 470 (see Eadweard) : " Wretyn al in hast, the satterday next after seint Edwards day." — Paston Lett., v. I, p. 28. Edwin, Kg. — Oct. 4 (Brit. Sancta, p. II, p. 157) : slain by Penda in 633. — Citron. Sax. Egbert. — April 24 : a priest and missionary in Ionia, who died on Easter Day, 729, which fell on April 24 in that year (Bed., Hist. Eceles., I. Ill, c. 4, 27; I. IV, c 3, 36; I. V, c. 10, 11). There were also— 2, King of Northumbria, 738, Aug. 20 — 3, Archbp. of York, who died in 766. Egelwin, Conf. — Nov. 28. — Brit. Sanct., p. II, p. 304. Egidios.— Sept. 1 : E. 457— Gyles, L. 469. Egidius, Gilles, Giles or Gyles, was an abbot of Aries, who died on this day, about 700 (Petr. de Natal., I. VIII, c. 18) : In sente Egidius daghe das hilgen abdes." — Chart, of the year 1300 — Baring. Clav. JDipl., n. VIII, p. 488. K Seyn Gilis be holiman ne louebe nobing sinne." Cott. MS., Jul. D. IX, fo. 129 b. GLOSSARY. 107 Egifer ac Largus. — March 1: G. 401. Ego sum Pastor Bonus. — The second Sunday after Easter, from the Gospel beginning with these words, Joh., ch. x, v. 11. The Council of Oxford, in 12-22, is dated thus — " In quindena Paschae, qua legitur Ego sum Pastor Bonus" (Tho. Wyhes, in Gale's Script., t. II, p. 39). This day is also named Misericordia Domini, Dominica post octabas Paschae, Dominica post Clausum Pasehee, Dominica trium Septimarum Paschalis. The Greeks, who on this day celebrated the festival of the three holy women that came to annoint Christ in the sepulchre, named it Kvpiaicn rwv ayuov Mvpooppepra monan ^023 eeptep ut3anje baep monSep "oecembpip. Se $e on bipum bpim ^a^um hip blo1> jepana*. py hit man. py hit nyren. bajp $e pe pec^an hyp'Don f pona on fcam popman "©a^e o$$e on bam peopofcan hip lip he jje-en'oofc. obbe jyp hip lip len^pe bi$ f he ro $am peopoSan "ese^e ne becymS o<5$e jip he hpyle ne "spenc ^pincS bam bpim "oasum hip lip he ^e-en^atS. -j pe fce on byp ylcum bpym '©asum 3«pe plaepcep onbypij* binnan peopeptijep "fcaja pyppte hip hp he ge-en'oatS — [Three days there are in the year, which we call Egyptian Days, that is, in our language, dangerous days on any occasion whatsoever, to the blood of man or beast. In the month which we call April, the last Monday ; and then is the second, at the coming in of the month which we call August; then is the third, which is the first Mon- day of the going out of the month of December (see Mensis Exeuns, Mensis fnt ram), lie who on these three days reduces blood, be it of man, be it of beast, this we have heard say, that speedily on the first or seventh day, his life he will end. Or if his life be longer, so that he come not to the seventh day, or if he drink drink sometime in these three days, he will end his life; and he that tastes of goose flesh, within forty days' space, his life he will end] —Cott. MS., Viti'lt., C.TIII, fo, 20. The latter part is not very intelli- 108 GLOSSARY. gible ; but the following passage in Bedc seems to have furnished the prin- cipal matter : " Sunt tres dies in anno, quse per omnia ohservandi sunt, viii idus Aprilis, Hie dies lunis intrante Augusti, ille dies lunis, exeunte Decem- bri, ille dies lunis observandus est, in quibus omnes vente in homine aut in pecude plena? sunt. Qui in his hominem aut pecus percusserit, aut statim, aut tertia die morietur, aut vn die periclabitur. Et si potionem acceperit, intra xv dies morietur, et si masculus aut fcemina in his diebus nascuntur, mala morte morientur. Et si de auva in his diebus aliquis manducaverit intra xv vel xl dies morietur" (Bed. Oper., t. I, p 467). The words of the following distich are arranged for the purpose of ascertaining these Egyptian days : " Augurior decios, audito homine clangor Liquit olens Abies, colnit Colus, excute Galium." The first word belongs to January, the second to February, &c , so that the first letter of the first syllable of each word designates, according to its nu- merical order in the alphabet, the Egyptian Day, counted from the begin- ning of the month to which it corresponds — and the first letter of the second syllable, the second day of the same month, reckoning from the end. Thus, augurior, beginning with au, points to the 1st January as an Egyptian Day; and g being the 7th letter of the alphabet, denotes Jan. 25, counting from the end. Each of these days is Egyptian, on account of one hour (Durancl. de Rat. Div. Off., I. VIII, c. 4). A line at the head of each month, in the kalendars Vitellius and Titus, relates to Egyptian Days. As these are very inaccurate, and chiefly destroyed by fire in the former kalendar, the passage from which they were taken by the Saxon scribe is subjoined : " Si tenebra? iEgyptus Graio sermone vocantur. Inde dies mortis tenebrosus jure vocamus, Bis deni biniq. dies scribuntur in anno, In quibus una solet mortalibus hora timeri : Mensis quisq. duos captivos possidet horum. Jani prima dies et septima fine timetur, Ast Februi quarta est, prsecedit tertia finem. Martis prima necat, cujus sic cuspide quarta est. Aprilis decima est, undeno et fine timetur. Tertius et Maio, lupus est, et septimus anguis. Junius in decimo quindenum a fine salutat. Tredecimus Julii, decimo innuit ante Calendas. Augusti nepa prima fugat, de fine secundam. Tertiam Septembris vulpis ferit e pede denam. Tertius Octobris gladius, decern in ordine nectit. Quinta Novembris acus, vix tertia mansit in urna. Dat duodena cohors septem, decemque Decembris. His caveas ne quid proprio de sanguine demas. Nullum opus incipias ; nisi forte ad gaudia tendat, Et caput et finem mensis in corde teneto Ne medio imo ruas, sed clara per sethera vivas." Bed. Oper., t. I, p. 467. GLOSSARY. 109 Olaus Wormius devotes four entire chapters to the subject of auspicious and inauspicious days, including the Egyptian. — Fasti Banici, cc, 22, 23, 24,25. Eleven Thousand Virgins. — See Undechn MiUia Vlrgines. Eleutherius.— Sept. : G. 413. An abbot at Spoletum and Rome, who died in the time of Gregory the Great, on the " vm id. Septcmbris" (Petr. de Natal., 1. VIII, c. 45). There are two others in this kalendar, Oct. 8 and Dec. 23. There were also— 1, Pope & mart., 193, May 2G ; in Gr. ch., Dec. 15—2, Bp. of Tournai, 532, Feb. 20—3, Bp. of Auxerre, 561, Aug. 10 —4, Bp., son of Anthias, April 18. — Sax. Menol. Elfege, Abp.— April 19: E. 452. The iElfhege of T. 438; the iElfeage of V. 425 ; and the Alphage (which is quite incorrect) of the Comm. Pr. Bk. In the Saxon Chronicle he is iElfeah — pe \> e °Span naman peep seci^e 1 © Go'&pine, who was called by another name Godwine. — An. 984. Elfleda, or Elfreda. — Oct. 29 : abbess of Rumsey in Hertfordshire, in the 11th century. — Brit. Sand., p. II, p. 229. Elgyve. — May 18: queen of Edmund I, died in 971. — Will. Malmesb. de Regib., I. II, c. 8 ; Brit. Saneta, p. I, p. 292. Eligitjs. — June 25 : a goldsmith of Limoisin, and then a bishop, who lived in 650 or 665 (Vincent, I. XXIII, c. 86; Hospin. de Fest. Christ. ,fo. 114). Another, bishop of Noyon, 659, Dec. 1. — Petr. de Natal., I. I, c. 17. Elisabet. — Nov. 19 (Bed. Eplvem. Oper., t. I, p. 266): in the following verses on the four seasons of the year, which are apparently the original of the distich quoted from Du Cange in the first volume, p. 59 :— " Elisabet hyemem dat, Petrus uer Cathedratus, iEstuat Vrbanus, autumnat Bartholomaeus." The following are the days of the four saints in the margin, but whether written by Bede or the editor does not appear — " 19 Nov., 22 Feb., 25 Maij, 24 Aug." Elizabeth. — June 18: an abbess of Sconage in 1165. Another — 2, Q. of Hungary, 1231, canonized about 1244 (Hospin. de Fest., fo. 17 b) — 3, Q. of Portugal, 1336, July 18. See Queen Elizabeth's Day. Ellene Thousand Virgins. — See Undecim Millia Vlrgines. • " Ellene bousand virgines b l fair cumpaignye was, Imartryd were for godes louc, I' wole telle b' cas," &c. Harl. MS., 2247, fo. 137. Elpiiege, EjA>uvavH.—(Pctr. de Natal., I. II, c. 12). A bishop of this name, Sept. 1 (Britan. Saneta, p. J, p. 239). See Elfege. Ember Days. — The Ember l>;iys at the four seasons are Wednesday, Friday, ■ad Saturday after — 1, the 1st Sunday in Lent ; 2, the feast of Pentecost; 3, Sept. 14 ; 4, Dec. 13, according to the Church of England, which retains this name, probaMy under tin notion that it springs from the embers or ashes, which were formerly used in token of mortification on fasts. Sec Em- bring Bays. 110 GLOSSARY. Embolismus,— March 5 & 6 : G. 401. March 3, 5, 6 : V. 424. Dec. 2, 4: V. 433 ; T. 446. An embolismus, from the Greek «/«/3o\«T/ioc, or tufioXipog, intercalated, inserted, or added, is a lunar year, which contains 13 new moons or lunations, the year with 12 moons being a common lunar year — •p ^eart [be] pe hataS communir-. hser-S rpelp nipe monan. ~j f seaji [pe] pe haracS embolipmup. hjer-$ prteotryne nipe monan. MS. Tib., A. Ill, fo. 64 5.— [The year which we call common hath twelve new moons, and the year which we call embolismal hath thirteen new moons]. The common lunar year contains 12 synodical lunations, the extent of which is 354 days, 8 hours, and nearly 49 minutes : and the lunar embolismal year contains 13 lunations, or 13 lunar astronomical months, the extent of which is 383 d., 21 h., 33 m. This year is frequently used in the lunar or soli-lunar computation (Strauch., b. I, c. 6, s. 10).—" Est ergo annus circumvolutio siderum, et hinc lunaris constans 354 diebus, nunc Solaris constans 365, et quadrante, scilicet 6 horis. Nunc biseextilis constans ex 366 diebus, nunc embolismalis, i. e. superexcrescens, qui 380 dies excedit, habens tredecim lunationes" (Gervas. Tilb., Otia Imp., c. 6 ; Bu Cange, t. Ill, col. 61 ; see also Bed. Oper., 1. 1, p. 279). The cycle of 19 years, cyclus decemnovennalis, from which the Golden Numbers arise, is composed of 19 lunar years, of which 12 are common and 7 embolismal. Among the common years are 8 of 354 days, and 4 of 355 days ; and among the embolismal years, are 6 of 384 days, and 1 of 383 days, which is the last of the decemnovennal cycle, or cycle of 19 years — that is to say, there are 120 full months, menses pleni (the 4 bissextile days not comprised), which cause the lunations that end in March in this year to have 31 days, instead of the 30 which they would have but for this reason — and 115 void months, menses cavi, which produce in all 6,939 days, which make precisely 19 years, according to the ancient com- putists. Thus, after their calculations, the 19 years of the Lunar Cycle, or Decemnovennal cycle, answer perfectly to 19 Julian or solar years; at least they supposed so, in their method of comparing or reconciling the years, ac- cording to the course of the moon, with the years according to the course of the sun. But there was an error in their calculation, for the 19 lunar years do not exactly correspond to the 19 solar years, which exceed the first by 2 hours and a fraction. These 2 hours and the fraction, being neglected for centuries, considerably deranged both the new moons, and the whole an- cient kalendar. Gregory XIII corrected this derangement, by retrenching 10 days in October, to bring back the vernal equinox to March 21, as it was in 325, when the Council of Nice established the rule on which the ancient kalendar was formed. The new moons were thus advanced, in order to be placed opposite the days on which they occurred. A change was also made in the order of the 7 embolismal years of the decemnovennal cycle. Before the reformation of the kalendar, these 7 years were the 2nd, 5th, 8th, 11th, 15th, 16th, and 19th; the other twelve were common. After the re- formation, the embolismal years were the 3rd, 6th, 9th, 11th, 14th, 17th, and 19th: the other twelve were common. With respect to the or- der of the new moons in these two sorts of years, in the ancient and modern kalcndars, it had this effect. As every moon takes up, in its astronomical course, nearly 29 i days, all computists reckon one of 30 days, which they GLOSSARY. Ill call a ntem'u plenus, or full month, and the other, of 29 days, they call viensis cavus, a void or defective month. These follow alternately, January having 29 lunar days, February 30 lunar days, and so on to the end of the year. This is not the case with the embolismal years, in which computists are obliged to derange the sequence of moons of 30 and 29 days, in conse- quence of the 13th lunation, which they intercalate in these years. Let us take an example of this derangement, and examine what the lunations are in the 19th year of the decemnovcnnal cycle, or cycle of 19 years, which is embolismal. In the first place, to find the 13 lunations, or 13 lunar months in this 19th year, or in any other embolismal year, we must consider that the moon is thought to belong to the month in which it ends, and not to that in which it begins, according to the maxim of the old computists. — " In quo completur mensi lunatio detur." We must, therefore, return to December in the 18th year of the cycle, to find how many days must be given to the lunation of January in this 19th year. This being done, we find by the ka- lendar that, before the reformation, the January moon of the 19th year of the decemnovennal cycle began Dec. 6 preceding — that of February, Jan. 5 — that of March, Feb. 3— that of April, March 5 — that of May, April 4 — that of June, May 3 — that of June again (because in this month the embo- lism, or intercalary month of the decemnovennal cycle, is found), began the 2nd of the same month — that of July began July 1, and that of August be- gan July 30 — that of September, August 28— that of Oct., Sept. 27— that of November, Oct. 26, and that of December began Nov. 25. These are the 13 commencements of the 13 moons of the 19th year of the cycle of 19 years before the reformation. In the kalendars, the Golden Number xix is placed against all these days except the first, Dec. 6, which has XVIII, because we begin with the 18th year of the cycle, for the commencement of the January moon of the 19th year. These commencements of the 13 moons of the 19th year being known, it is easy to find how many days the ancient computists allotted to each lunation in this year, and what order they kept in the lunations. They gave 30 days to the moon in January — 29 to Feb- ruary — 30 to April — 29 to May — 30 to the moon of the 1st of June, and 29 to the moon of the 2nd — 29 to July — 29 to August— 30 to September — 29 to October — 30 to November, and 29 to the moon of December. We see how different this order is from that of the common years, in which all com- putists, ancient and modern, gave 30 days to the moon of all the unequal or odd months (Jan., March, &c), and 29 to all the equal or even months (February, April, &c.) This alternative order of 30 and 29 days, given to the lunations, is more or less disturbed in the embolismal years, by the in- tercalary month which is added to it ; but it is not so considerably deranged in the 8th, 11th, and 19th years of the cycle of 19, before the reformation. As to the other embolismal years, particularly since the reformation, the order of the lunations is very little disturbed by the embolism, or 13th added lunation. For instance, all the derangement found in the 19th year of the decemnovennal cycle, consists in giving it two moons of 29 days in Decem- ber; for all the other moons of this year, the order of the lunations of 30 and 29 days is observed. The following account of the places of the seven embolisms, from Bede, will complete what is necessary to be said on this 112 GLOSSARY. subject : — I. The first embolism begins iv non. Dec. (Dec. 2), when the epacts are 22, and it ends Dec. 31. II. The 2nd embolism begins Sept. 2, when the 25th of the epacts begin, and it ends Oct. 1. III. The third em- bolism is inserted at March 6, when the epacts are 17, and, ending April 4, makes a lunation of 30 days — whence to May 1, the lunation is 27 days, whereas, according to rule, it ought to be 28 ; and to July 1, twenty-nine days, whereas it should be 30. IV. The fourth embolism begins Dec. 2, when the epacts are 20, and, ending Jan. 2, makes a lunation of 30 days. On March 1, it makes the lunation 28 days, which ought to be 28 days ac- cording to rule, if the bissextile day be not inserted. V. The 5th embolism takes place Nov. 2, when the epacts are 23, and it ends Dec. 1. VI. The sixth embolism begins August 2, when the 15th of the epacts ends, and it ends Aug. 31. VII. The seventh and last embolism is inserted at May 7, when the epacts are 18, which, terminating on April 5, make the lunation 30 days — whence, on May 1, the lunation is 28, as the rule requires. Also in the same year, July 30, occurs the moon's leap (see Saltus Luna:) ; so that the 30th of July, the first lunation takes place for the 30th ; and so, on Aug. 1, the thirtieth, which should be the second, occurs. On Sept. 1, when no epacts begin, the 5th lunation is to be made (Bed. de Locis Em- bolismorum, Oper., t. I, p. 279). A further account of the celebrated deeen- noval cycle is given under Golden Numbers. Embring Days. — These, by another name, are called Ember Days. Jacob says that they are denominated Embring Days, " either because our ances- tors, when they fasted, sate in ashes, or strewed them on their heads," in which case, it would appear that their more appropriate name is ember days. " They are those (he continues) which the ancient fathers called Quatuor Tempora Jejunii, and are of great antiquity in the church. These days are mentioned by Briton, cap. 53, and other writers, and particularly in the sta- tute 2 $• 3 Edw. VI, c. 19." In John Mirk's Festiall, there is a discourse entitled " De Embryng Dayes Sermo," in which the following account is is given of them : " bys weke je schul haue embring dayes, Wednesday, Fryday and Saturday, be wyche dayes seynt Kalyx, ane holy pope, ordeyned to be faste foure tymes of be jere of alle b l ben foureten gere holde for cer- teyn skylles, be wyche [^e] schal here. Oure holy faderes of be holde lawe bei faston foure tymes of be sere ajeyne foure hegh festes b' bei haddon. ban for we schuldon sewon ons [us] goddys chylderon, & sewon be traas of owre holy faderes of be olde lawe ; b r fore we faston foure tymes in be Sere, furste in March, in Wysson tyde, be wysson heruest tyme & begyn- nyng of sede tyme, and before cristonmesse in dedewynt r " (Cott. MS., Claud. A. II, fo. 34). Calixtus, about 219, instituted a fast thrice a year, for the sake of the wheat, wine, and oil, particularly on the Saturday, that is, in the fourth, seventh, and tenth months, the year beginning in March. Afterwards, changing his intention, he distributed the fast into the four sea- sons (" quatuor tempora") of the year — Spring, Summer, Autumn and Win- ter : by this means, a fast was given to December. There are some who attribute to Urban this distribution of the ember fasts, which were formerly confounded, through the unskilfulness of men in the observance of times (see Denunciatio). It may, however, be due to both — that Calixtus insti- GLOSSARY. 113 tutcd tlie fasts, and Urban afterwards digested them into the order of the seasons. And I should declare, says Polydore Vergil (from whom this ac- count is taken), that they were received from the Romans, who, according to Ovid, fa Fasti, made as many sacrifices of this kind, in the three seasons called the Vinalia, Iiobigalia, and Flomlin — the first for the vintage; the second for fruits, of which tl>c god was Rubigus, whose rites were performed April 25; and the third for all flowers over which the goddess Flora presided. Hence it therefore appears, that the early Roman pontiffs celebrated the same seasons of the year, not with an inane superstition, but with three fasts for the same reason — and thus converted the vain rites of the ancients into the cultivation of true piety (De Invent. Bcrum, I. VI, c. 3, p. 362). Clear as this is, some modern writers among the Protestants have supposed that, originally, the ember fasts had no relation to the seasons, though they af- terwards fell into the same number and order. The present name, Embring Day, seems to be the Saxon embe-pyn, a course, circle, or revolution ; and hence, among our old writers, these days, from another variety of the pre- position, ymbe,were denominated Ymber, and Ymbrin Days. Instances of these fasts being held three and four times a year, are not unfrequent in our older records : " Let us not presume," say the bishops assembled at Cloves- lion in 747, " to neglect the times of the fasts — that is, of the fourth, the seventh, and the 10th months :" Statuimus est mandato ut jejuniorum tem- pora, i. e. quarti, septimi et declmi mensis nullus negligere praesumat" (Can. 18, Spclm. Concil., t. I, p. 256) So, in the institutions of King Ed- gar, we have the three fasts of Summer, Harvest and Winter, proving that the times of observance were not exactly observed (LI. JEdg., c. 34). Ih the laws of Alfred, and the constitutions of Odo, archbishop of Canterbury (cap. 9), four fasts are named. These irregularities were corrected by the Council of Placentia, under Urban II, in 1095, when the number of the em- bring fasts, and the times for the observance of them, were finally deter- mined, to be held as they are stated under Ember Days. See Angaria- ; Jejunia Legitima ; Jejunia Temporalia ; Quater Temper ; Ymber Days, $c. Emerentiana. — Jan. 23: V. 422; E. 440 (Menol. Saxon.; Corso dclle Stelle, p. 28). Jan 22 (Martyrol. Horn. ; Verif. des Dates). She was a virgin, who suffered martyrdom immediately after Agnes, in 304. — Pctr. de Natal., 1. Ill, c. 13; Hospin. de Fest.,fo. 50 b. Empres. — After, in our Fr. records, as " Jeudy empres 1ft feste seint Andre Papostre." l'.iic:inia — Dec. 25, the day of the Consecration of the Tvmplc. Suidas says that the ancients understood by encomia, a public solemnity on a new oc- currence — in which sense, the encomia of the temple of Solomon, of the Maccabees, and of the emperors, are taken by early writers. Among the Latins, they were called Dedications or Consecrations ; and on such days, they gave thanks to God for something of moment brought to a happy con- clusion. Of these consecrations, consult the Jus Canonicum, cap. 1, de Consccrationibus ; Strauch, b. IV, c. 45, s. 2. Encomia were unknown to the church for three hundred years, and were introduced by the semi-pa^nu Conrt&flttne the (•nut. AthattteitlB, speaking of Alexander ah Alexandre, in hiB ApuJ. ml Cimstavtine, says that "absdlath templCTUm operilnjs, en- Voi.. II. y 114 GLOSSARY. caenia et dedicationes per conventus celebravit." According to Gratian, Felix I, who died in 274, decreed that the solemnities of the dedications should be celebrated every year (Distinct, c de Consccrat.) ; but this is evidently erroneous. Polydore Vergil (see Dedicacio) says it was Felix III (in 526) ; Bale and Hospinian attribute it to Felix II (from 483 to 492)— but the latter adds the date 525, which, according to Papistical catalogues of these people, may agree with Felix III. The order was confirmed by Gregory the Great. Many curious particulars, on the agreement of the Popish with the Pagan encaania, are given by Hospinian, de Festis Christ., fo. 161 b, %c. See Cktirch Holiday. Enfant Prodigue. — Saturday of the second week in Lent, among the French, from the Gospel of the Prodigal Son. Entrant. — See Dies Intrantes ; Mensis Intrans. " Donne a Estampes, le Vendredi apres le seint Pere entrant Aoust, 1278" (Eymer, I, p. ii,p. 561. Eormenhild, Virg.— Feb. 13 : V. 423 ; T. 436. Eostur Monath. — See Easter Monath. " Nunc Paschalis mensis interpre- tatur quondam a dea illarum, quae Eostre vocabatur, et cui in illo festo ce- lebrabant, nomen habuit : a cujus nomine nunc Paschalis tempus cognomi- nant, cousueto antiquae observationis vocabulo, gaudia novae solennitatis vocantes" (Bed. de Temp. Eat., c. 13). The Germans call Easter Ostern, and derive it from the ancient word Urstm.de, or " Aufferstesung," because it celebrates the resurrection. — Hildebrand de Dieb. Sand., p. 77. Epactarum Sedes. — The place of the Epacts, or where they were inserted — March 22 : G. 402 ; T. 437 ; D. 451. The common solar year contains 365 days, and the common lunar year 354 ; there are consequently 1 1 days more in the first than the second. To make the lunar equal to the solar year, we add the eleven days to it, and these added days are what are called the Epacts, from the Greek verb trrayej, which signifies, among other things, to intercalate. The Epacts augment, by a like number of days, every com- mon year, because the course of the moon advances on that of the sun, which is familiarly illustrated, in the Saxon treatise on the vernal equinox, by the two circuits made by one, who goes round a house, and another round the town : nu mihr bu un^erij-tan'Dan f laeppan ymbjan^ haepS j-e mann be see)? abutan an hup. bonne pe be ealle ba bujih bejaeS. Spa eac pe mona haepb hip nyne hnaSop. aurtnen on bam laeppan ymbhpynpte. bonne peo punne haebbe on bam martan — [Now you may understand that the man has the smaller circuit who goes round a house, than he who goes round the town. So, also, the moon has sooner run his course in the smaller orbit, than the sun has on the larger] Cott. MS., Tib. A. Ill, fo. 65. In leap years, which have 366 days, the moon advances 12 days on the sun. Butkalendars are arranged without any regard to leap-years, and the Epacts are augmented by 11, as in common years. There are only two exceptions, one for the year of the cycle of 19 years, which concurs with the Epact 29, up to the reformation of the kalendar in 1 582, and another for the year preceding that of which the Golden Number is I, from 1596 to 1900 inclu- sively : in both cases, computists augment the Epacts by 12 instead of 11 — and thus, at the end of 19 years, the Epacts, like the new moons, begin to proceed in the same order as in the preceding cycle. The manner in which computists make their additions of Epacts every year, is easily ex- GLOSSARY. 115 plained : — If they reckon 1 1 for one year, they count 22 for the next, by adding 1 1 j the following year, by adding 1 1 they obtain 33— or rather they count 3, because, having by this addition arrived at a number above 30, th«y deduct 30, and the remainder is the Epact. In this way, they add 12 in- stead of 11 for the year which falls to Epact 29, from the first year of the Christian era to 1582 — for the year which falls to Epact 19, from 1596 to 1700, and for the year which falls to Epact 18, from 1700 to 1900 exclu- sively. If, on the year which falls to Epact 29, only 11 be added, the Epact will be 10 ; for 29 and 1 1 are 40, from which subtract 30, and the remainder is 10, and consequently, on adding 11, we must count only 10 Epacts. Tins may be made still clearer another way : — If the moon were new on the 1st Jan. in any year, it would be 11 days old on the same day the following year, and this would be the Epact for that year ; the next year it would be 22, and the third year 33 ; but 33 days being more than one lunation, that year will contain 13 lunations; the additioual lunation of 30 days is, there- fore, subtracted, and the remaining 3 will be the Epact — or, in other words, the moon of the third year will be 3 days old on the 1st of January, and the Epact of the next (3 added to 11) will be 14. According to this progression of 11, the order of the Epacts through the cycle of 19 years — Vears. Epacts. Years. Epacts. 1 XI *11 I *2 XXII 12 XII 3 III 13 XXIII 4 XIV *14 IV *5 XXV *15 XV 6 VI •16 XXVI 7 XVII 17 VII •8 XXVIII 18 XVIII IX •19 XXIX 10 XX But, instead of XXIX, at the end of the cycle is used in practice : for in- stance, a charter of Henry I to the monastery of Bath is dated thus — " Facta autem est hec donatio anno ab Incarnacione domini millesimo centesimo primo, indictione nulla, epacta nulla, concurrente I" (Dugd., Monast. An- (jlic, t. II, p. 267). Modern computists account as many Epacts as the moon had days, the last day of the December which has preceded. For in- stance, in 1760 the Epacts are 12, because Dec. 31, 1759, was the 12th day of the moon. There is, however, an exception, which is, that after 1596 (the first year of the cycle of 19), unity is added to the number of days which the moon had the last day of the preceding December. For example, in 1785, the moon had 29 days on Dec 31, and yet Jan. 1 following the Epact was accounted 30, or Epact, because the year 1780 concurred with the first year of the cycle of lit, and therefore had the Golden Number I. For the same reason, 12 are added to the Epacts 18, 19, and 29. But the ancient computists did not proceed thus ; they reckoned as many Epacts as tlie moon had days on the 22d March, whence, in these kalendars, it is called the Sedes Epactarvm, or place of the Epacts, according to the rule laid down bv Beds — " Omni anno quota luna in undecimo calendarum Apri- **" GLOSSARY. lis evenerit, tofca eodem anno epacta erlt" (Oper., t. I.) This is other- wise expressed in the Saxon kal. T. supril, p. 57, Concurr. Loc, where month has been erroneously printed for moon) — " As many days as the moon is old on the I lth day before the kalends of April, so many Epacts you will have in that year." The same rules for the Concurrents and Epacts are found in the half-consumed MS. Vitellius (E. XVIII, Case 1, fo. 14 j, with unimportant variations in orthography, and reading concuppentij- for concurtpenrep. These are the Epacts by which ancient charters and chro- nicles are dated, and therefore the knowledge of them is necessary to be ob- tained. But all the ancient computists did not account March 22 the com- mencement of the Epacts; some began to reckon them, with the Egyptians, m September, four complete months earlier than those who, after the Roman method, did not begin to reckon them until January: " Epactae," says Bede, " ineipiunt, secundum iEgyptios, a calendis Septembris ; secundum Ro- manos, a calendis Januarii." The following is an instance of the first : Acta sunt hcec — anno ab incarnatione Domini MXCIII, indictione 1, epacta 1 ." Because this charter was not granted before September, the Epact 1 is good, according to the Egyptians ; but, if it had been granted before September, or had been written according to the Romans, it must have been 20. Another charter is dated — " Facta charta ista, mense Novembrio, feria vii, epacta vi, luna vi, anno videlicet ab incarnatione domini MCXLIV." According to the editor of this charter, we should read 1 145, and, in fact, all the dates agree with the year 1 145 — the feria 7 mense Nov., added to the luna G, proves that it was granted in 1145, Nov. 24, which was Saturday. As to the Epact 6, instead of 25, there is no difficulty after what has been said — that some notaries changed the Epacts from September 1, after the Egyp- tian usage. The following is another example of the Egyptian usage among the Latin computists : — " Hsec conflrmatio," &c. was made in the year from the in- carnation of our Lord 1152, in the month of September, the moon 2nd, day 1 of the week 1st, solar cycle 13, epact 23, concurrents 2, keys of the terms (see Claves) 14, indiction 16. According to the Romans, it should be Epact 12, but Epact 23 is good, according to the Egyptians, in a charter granted like this in September. All the dates are exact, except that of the moon, which appears to be a fault of the copier for xi. This Egyptian me- thod may have been followed by many notaries, but to prove the fact, would require a considerable number of charters that had been made in the four last months of the year. With regard to those which have been granted in January, and the seven following months, though the Epacts are often ex- pressed in the dates, they cannot be adduced as proofs of the Egyptian usage. The reason is very clear — the Epacts in the first eight months are the same, according to both the Roman and the Egyptian usage (L'Art de verif. Us Bates, t. I, p. 93, where are several other examples to prove the practice of the French notaries). The Epacts do not appear to have been so frequently employed by the writers of English charters as the former ; but we find a rule in the kal. T., to change the Epacts on Sept. 1 : " Muta Epactas in kl. Septembris" (Fo. 24 b.) The following are instances of the Epacts in English charters: — A charter of King Athelstan, conveying lands at Kingston to Athelin, his " minister," or thane, is dated " Anno dominica; GLOSSARY. 117 inoarnacionls DCCCCXXXIIII, indiccione septirna, cpacta xim ooncur- rentes, n idus Septeuibris, luna xxix" (Dutjd., Monast. Angl., t. I, p. CO, per Ellis). Here, it is evident, we should read — " epacta xiv, coneurrentes II, idus Septerabris." The second charter of Edward the Confessor to West- minster abbey is dated thus — " Dat. Kal. Augusti, anno V. regnante sere- nissimo et gloriosissimo Edwardo rege, ab incaruacione autem domini, Mxlv, indiccione xij, concurrente vij, atque xviij epacta" (Ibid., p. 295). As the charter was made August 1, nothing can be inferred from the Epact, which agrees with the year 1044, as also do the indiction and the concur- rents. The Editor 6ays that this charter bears date the fifth of the kalends of August, 1045, and that, in point of time, it ought to be considered as the first ( lb., p. 268). The date, however, is the kalends of that month, in the fifth year of his reign. In the preceding date of the charter of Henry I to the monastery of Bath (p. 115), the year 1101, the indiction is 0, the epact 0, and the concurrent I. This concurrent answers to the year 1 100, of which the indiction is 3 ; but the calculation having been made without the requisite allowance for the years of the first cycle, elapsed at the birth of Christ, and, giving no remainder, the indiction is written down nulla. The Epact of thi9 year is 18, but 29, or nulla, answers to the Egyptian style, and proves that the charter was granted after Sept. 1, 1101 — or 1102 according to our mode of computation. In charters of different countries, the Epacts are always marked according to the calcula- tions of the ancient computists, who counted as many Epacts in the year as the moon had days on March 22 ; but why did they count them so, and what use could they make of them ? As Easter could not fall earlier than March 22, it was of importance to them to know the moon's age on that day, by which they would know whether the moon that was current on March 22 were the Paschal moon or not, in this manner : if the number of Epacts were above 1G, this super number marked that the moon of the 22nd March was not the Paschal moon, and that the Paschal moon was the following moon. On the other hand, if the number of Epacts were under 1G, it shewed that the moon which this year ran on the 22nd March was the Paschal moon, and they needed no further information. This will be- come clear, by the application of the rule to the two first years of the Golden Number, or cycle of 19 years. The first year they counted 29 Epacts : that number is above 10, and, consequently, the moon of March 22 was not Paschal this year, but the following, of which the first day fell March 23. In the second year they counted 11 Epacts, or under 1G — then the second moon, which ran on March 22, was Paschal. We may observe, that it is not an error, in the 11th century, to date charters by two different Epacts — Epacta major and Epacta minor : the first is the solar Epact, which is often confounded with concurrents — the second the lunar Epact, of which the preceding is an account (Bed. Oper., t. \,p. 189). An example may bo seen of the use of both Epacts, in the date of a charter published by Ma- billon ( JJiji/om., I. VI, p. 581). We now use the Epacts to find the new moons through the year. These new Epacts, though more exact than the ancient, do not, however, indicate with astronomical precision the com- mencement of the new moon, but often anticipate it by one, two, and 118 GLOSSARY. even three days, and rarely indicating the proper day. The Egyptians, says Plutarch, observed the F.pacts as the birth-days of their deities, te xiij. day of Cristcmas, which day holycherche calleth be Epi- phani, b f is to say, be sewyng of our souereyn lorde criste, for Jj 1 day he was shewed verrey God and man by iij stilles. First by be iij kinges offring. Second bi his blessid baptysing, and be third by \>e water in to wyne turn- yng. The xiij day after Cristes birth he was shewed verrey God and man by iij kynges offryng. an b f same [day] xxx" yere and xiiij dayes after he was baptysed of seynt John in be water of flom Jordane. And moreouer xxx yere be same [day] after be reuolucion of be yere Criste turnyd water into wyne at be wedding in Cana Galilee" (HarL MS., 2247, fo. 28). Hospinian says that January 6 was sacred to Augustus, and the church in- stituted the Epiphany in place of the emperor (De Origine Fest. Christ., fo. 33 b.) It was Jan. 13 which is now the octave of the Epiphany, that was dedicated to Octavius Augustus. See Adoratio Magorum; Apparitio Domini ; Baptismum Domini ; Bethphania ; Festum Stella ; Dies, and Festum trium Begum) Seeunda Natalis, or Nativitas ; Phagiphania; Theopluinia ; Three Kings' Day ; Twelfth Day, Sec. Epoch. — See Bra. The word is derived from tntxuv, inhibere, resistere, to restrain or limit. An epoch is a point of time, made remarkable by some event, from which subsequent years are computed and denominated. Equinoctium, Equinox.— Autumnal, Sept. 21, and, according to the Romans, Sept. 24, V. 430 : Sept. 20, G. 414— according to the Greeks, D. 457. Equinoct. Vernale.— Mar. 21 : G. 402; V. 424; D. 451. In the kalendar Julius (note to G. 402), the vernal equinox is March 25, which is considered as a common, but erroneous opinion, in the Saxon treatise on the vernal Equinox (Cott. MS., Tib. A. Ill, fo. 66 : " It is the opinion of many men, that the Vernal Equinox rightly belongs to the 8th of the kalends of April, that is, to St. Mary's Mass Day (March 25) ; but all the Orientals and the Egyptians, who were best skilled in mathematics (be peloj-r cunnon on serum cpsepte), computed that the Vernal Equinox is certainly on the 12th of the kalends of April, that is, on St. Benedict's Mass Day. More- over, it is directed in the rule which teaches us the holy Easter tide, that the holy Easter Day is never celebrated before the Vernal Equinox be past ; and the day exceeds the night in length." In the Council of Jerusalem, held about 200, by command of Victor, against the Quartodecimans, it was argued that no certain rule could be fixed for the celebration of Easter, unless it were first ascertained on what day the world was created ; and from the first chapter of Genesis, they decided that the first day of the world was Sunday, in Spring. " Then (said Theophilus), in what place do you believe the heat of the world to have been ? in the beginning of the season, in the middle, or in the end?" And the bishops answered — " in the equinox, or the 8th day before the kalends of April" for " it is written, God made the light, and called the light day; and he made the darkness, and called the darkness night ; and he divided the light and the darkness into equal parts." The Vernal Equinox happens when the sun enters Aries, and the Autumnal Equinox when it enters Libra; but, in consequence of the difference of 11 minutes la the length of the Julian and the tropical year, the Equinoxes and the solstices are thrown every year farther back- wards, towards the beginning of their respective months. This is called 120 GLOSSARY. the anticipation, precession, or retrocession of the Equinoxes, and amounts to one whole day in 130 years. If the Vernal Equinox fell thi3 year on March 10, it will fall, 130 years hence, at the same hour on March 9. The Equinoxes and solstices are commonly calculated from astronomical data, but the following arithmetical rule is given as certain by Strauchius : — Let this be a standing rule, that, in 130 years, they fall a whole day sooner than before ; and let one Equinox be pitched upon as a standard or epocha, from which we calculate the others that are supposed to be unknown. Now let a year be proposed, the Equinox of which is inquired after. In this case, I compute my number of years from my epocha, or fixed Equinox ; and if the proposed year went before my epocha, I add one day to the computed number of years as often as it contains 130, by reason that, in the interval of time, the Equinoxes had gone as many days backwards as there are 1 30 in the sum. If the proposed year comes after the epocha, I take off as many days, by reason that the Equinoxes go so many days backwards in that interval of time. After the same manner, we may compute the anti- cipation of hours and minutes, observing the rules of proportion (Brev. Chron., II, c. 1, s. 5). If you desire to know the Autumnal Equinox from the Vernal — add to that, 186 d., 18 h., 30 in., and you have the time of the Autumnal Equinox, which, again, discovers the following Vernal Equinox, by adding to the time of the Autumnal 178 d., 11 h., 19 w. (lb., b. Ill, c. 5, s. 19). The Equinox which, in the time of the Nicene Council, 325, fell on the 20th March, was, in the year 1582, when the kalendar was reformed, thrown back to the 10th March, and the full or Paschal moon removed from the 5th to the 1st April (see Easter). For general purposes, the pre- cession of the Equinoxes may be estimated at about seventy years and a half to one degree, that is, 2,115 years to each sign. On this principle, the argument of the bishops in the Council of Jerusalem, as to the creation of the world on March 20, will not stand ; for the Vernal Equinox coincided with the first degree of Aries 2,504 years, and with the first degree of Tau- rus, 4,619 years, before Christ ; and to establish M. Dupuis' opinion, that Libra was formerly the sign of the Vernal Equinox, and Aries of the Autumnal Equinox, will require proofs that the world was created 15,194 years before the Christian era. Era. — As chronology is embarrassed with several points of time, from which the course of numbered years is commenced, it may not be useless to ex- hibit some of the principal eras : — Mundane Era of Alexandria and Constantinople, — commences 5,508 years and 3 months before Christ. The first year of the Incarnation falls in 5509 of the world, and, consequently, 1839 of the Christian Era answers to the Constantinopolitan 7347. The years in this Era are of two kinds — civil and ecclesiastical : the first opens with September, and the other com- mences sometimes March 21, and sometimes April 1. This Era is still fol- lowed in the Greek church. The Russians employed it in their public acts until the reign of Peter the Great, who abolished it in 1700, and substituted the Christian Era and the Julian Kalendar. Mundane Era of the Jews. — The modern Jews have an Era of the cre- ation, which commences October 7 of the Julian period, and reckons 3,761 years before Christ. According to this Era, 3762, A. m., answers to 1, A. d., GLOSSARY. 121 and their current year, from the month of September 1839, to the same month 1840, answers to 4G01 of their mundane Era. Spanish Era. — This Era was introduced into Spain the year 714 of Rome, and 38 b. c, on the renewal of the triumvirate of Octavian, M. Antony, and Lcpidus. It obtained ground not only in Spain and Portugal, but in Africa, and those parts of France which arose from the monarchy of the Visigoths. The Spaniards and the Portuguese constantly used it in their annals and public acts, until the 14th or 15th century, when they adopted the Christian Era. They sometimes employed both Eras in the same in- strument ; thus, a diploma in Rymcr is dated in the ordinary manner — " Saturday before the Nativity, A. d. 1353, to which is added, in the Era 131)1, " oera vcro anni millesima ccc nonagesima prima" (Fwdera, torn. Ill, p. 270). The difference being exactly 38, the subtraction of that num- ber from any year of the Spanish Era, will give the corresponding year of the Christian Era. The epitaph on King Alphonsus, in Boldonius, states that he died May 7, in the Era 1037, or 999 of the Christian Era, which, however, is not the year assigned to that event by historians : " Rex Ade- phonsus obiit era MXXXVII nonis Mail." — Epigraph., p. 66. Mahometan Era, or Hegyra. — To reduce the years of the Hegyra to the vulgar Era, we must convert both years into solar years, and then add the year 622, the date of the Prophet's flight. Thus, 1261 of the Hegyra an- swers to 1839, commencing Jan. 1, and ending Jan. 3. Dionysian, or Vulgar Era, — was invented by Dionysius Exiguus, who lived in the reign of Justinian, about A. d. 550. It received its present form chiefly through the labours of the venerable Bede. This Era was not intro- duced into France until after the 8th century. It was employed for the first time in the acts of the Councils of Germany, Liptines, and Soissons, which were held in the years 742, 743, and 744, under Pepin le Court. The kings of France did not use it in their diplomas until the end of the 9th century, and the Popes only since the 11th century. French, or Republican Era, — commenced with the epoch of the Revo- lution, Sept. 22, 1792. See Years of Christ. Correspondence of some Eras nrith the Years of Christ. Olymjjiads. — The first year of the 195th Olympiad commences July 1, A. D. 1. Indict ions. — The 4th year of the (■onstantinojiolifan Indiction commences Sq>t. 1 before a. d. 1. The 4th year of the Constantinian Indiction commences Sept. 24 before a. d. 1. The 4th year of the J'tmtiftcal Indiction commences Jan. 1, A. D. 1. Bra of Alexander. — The year 55<).'3 of this Era commences Aug. 1 before A. I). 1. BccletifUHtMl Era <>f Antioch. — The year 5493 commences Dec. 1 before A. D. 1. Minidiui.- Era l bis day in sum place is called Estern Day, in sum place Pace Day, and in sum place Goddis Day." — Sermo in Die Pasche, Harl. MS. 2247, fo. 94. Estermes. — See Esterdai. Esterne Evyn. — Easter Eve : " Whiche l're cam un to oure sayde lady est'ne evyn, at xi. clok." — Paston Lett., v. I, p. 216. Estedene.— Dec. 26 : L. 461. Octaves of St. Stephen, Jan. 2, L. 472. Est Evys. — Eves of Easter. In the accounts of the prioress of St. Mary de Pree, among the disbursements for pytaunces on certain days is the fol- lowing : " It'm paid for ale and wyne on two Sherethursdays, and vpon ij Fry days, and on ij Est Evys, viijs." — Dugd. Monast. Anglic , t. Ill, p. 359, per Ellis. Estienne aux Oues, or aux Oyes. — The discovery of St. Stephen's relics, Aug. 3 — so called because, in some places, oies, or geese, are brought into the churches dedicated to him. GLOSSARY. 123 Estienne le Depenne. — The same day so called a pcenis libarattts. Esto mihi. Quinquagesima Sunday, so called from the introit of the mass, from Ps. 31 — " Esto mihi in Deum protectorem:" " Esto mihi, Fleske So?i- tag" (01. Worm., Fast. Ban., p. 72). See Carnuprivium. Estre.— Easter. Robert of Glouc. Chron., p. 439, §■(" March at Berwick-upon-Tweed, in 1348 : " A l'eure de soleil couchant." — Bymer, t. Ill, p. 170. GLOSSARY. 125 Eve, Even, Eveyn, Evon, Evyn. — The day before a festival. Henry III seized the franchise of the city of London in 1248, " on the euyn of seynt Bartholomew, and commytted the rule of the cytie to William Haueryl and Edwarde of Westmynstre tyll oure Lady Day next following, at which season the rnayre and shriues were agayne to theyr offices admytted" (Fa- byan, Chron., p. 336, by Ellis) : " Vpon 6cynt Andrewes evyn" (lb., p. 321) :— " -j ben weye fram Peunseye, toward his fader he nom, A scin Keueliues eue, to Winchestre he com." Robert of Glouc, I. II, p. 556. The following explanation of this name is given in the Festiall of Euglysshe Scrmones : " ben schall je knowe how suche cuonys were firste fowndon in olde tyme : in be begynnyng of holy church men and women com yn to church ouer nyjte w l candelus & ob r lyjte, & woken in be church alle nyjte in her deuocyonesj but aftur by processe of tyme men lafton such deuocyon, &ersedon songus & dansus, & so fallon to lechery & to glotyny & bus turned be good holy deuocion in to synne. Wherfore holy faders ordeynyd be pe- pull to leue b' wakyng, & faste be euon, & so turned be wakyng in to fastyng, but jett hit holdib be olde name, & is called in Latyn, vigilia, b l is wakyng in Englysch ; and also in Englisch hit is called be euen, for at euon bey weron woned to com to church as I haue tolde yow" ( Lansdowne MS., 392, fo. 80). In consequence, as here stated, of the licentiousness and debauchery which attended the nocturnal meetings in sepulchres and churches, councils, having first prohibited women from approaching even the cemeteries (Ilildcbr. de JDieb. Sand., p. 73), Boniface I, in 420, ordered the fasts of vigils or eves to be held instead of them, on the day previous to the greater festival (Cased., p. 428 J, but retained the origi- nal name of vigil — our watching, wake or wakes. Eve, as above stated, alluded to the time of the original watch, and hence Latin writers sometimes use night for eve, as Nox Sancta, the holy night, or Eve of Easter. Dr. Jamieson, speaking of the terminations " e'en, even," found at the end of some words, as " Hallowe'en, Fastcnse'cn, &c," says that they " were first employed, because originally all feasts commenced and ended in the evening. The day was primitively computed in this manner : ' The evening and the morning were the first day j' and the Jews still adhere to this mode of computation. We have a remnant of the same ancient custom in the words se'nnight and fortnight, instead of seven or fourteen days." This sufficiently accounts for calling the previous day the eve : but Hallow- e'en, when it is not Scottish, may be a corruption of the old plural llallowen. In a petition in 1430, four marks are said to have been bequeathed, to be paid " attc the termes underwritcn to the prisoners in Newgate, yat is to sey, on Cristrmasse even x", and on our Lady even Yassumption x", and on Alle Halowen even x"' (Rot. Parl.,9 Hen. VI, t. IV,;;. 370). Sec Vigil, Vigilia, EvSHTIUS. — May 3. He suffered with Pope Alexander and another, under Trajan (Petr. de Natal., I. I V, c. 1 1 8). See A lexnnder. Eveson, Eve Song. — The first vespers ; Lucemarium ; the Saxon a'penj-anj, u canonical hour, about 4 o'clock : 126 GLOSSARY. " Kyng Wyllam was to mylde men debonere y nou, Ac to men, bat hym wybsede, to all sturnhede he drou, In chyrche he was deuout y nou, vor hym ne ssolde non day abyde, bat he ne hurde masse *j matyns, -j eueson, -j echetyde." Robert of Glouc, v. II, p. 369. " Also suche sayd comyng to gedyr, we woll and ordeyne to be kept dayly at sex at the clok aftyr none, or sone aftyr, from oure lady day the annun- ciation to Myghelmasse day, and from Myghelmasse to our Lady Day the Annunciation in Wyntyrsone sone afiyr Evesong" (Hearne, Duo Rerum Angl. Scriptores, t. II, p. 555). See Hours, Canonical. Eveyn, Evon.— See JEW. Evodius. — See Euurcius. Evortius. — See Eventics. Evroijl. — See Ebri7Lfcs. Eturtios. — See Edorcius. Ewalds, the Two. — See Duo Ewaldi. Exaltatio Sanctae Crucis.— Sept. 14: V. 430; T. 443; E. 457; L. 469. In Mirk's Festiall, « De Exaltatione Sanetoe Crucis Sertno :— Suche a day je schul haue holy rode day, be whyche day je schal come to be chirch in wor- chep of God and be crosse b l criste dyed on to bye alle man kyude ; ban ;e schal knowe b l be holy rode day is callud be fyndyng of be crosse b' comuth aftur, for b l day holy chyrch makuth mynde of seynt Heleyn (b l ) fonde be crosse ; But bis day is be axaltacion of be cros, ober be lyfting vp of be crosse" (Cott. MS., Claud., A. II, fo. 105 b.) The passage continues, with an account of the throwing down of the cross and its restoration, which is called the Exaltation, or raising, of the Cross. It is stated, as on the autho- rity of Nicephorus (I. VIII, c. 29J, that this festival commenced, by order of Helen, at Jerusalem in 325; but Nicephorus speaks merely of the raising, or invention, of what is said to be the true cross, in which sense is to be understood what Chrysostom says of c confirmatio facta est — anno ab Incarnatione Domini MCLII, mense Septeinbri, in exaltatione sanctte Crucis, &c." — L'Art de verif. les Dates, t. I, p. 92. Exaudi, Domine. — Introit and name of Sunday in the octaves of the Ascen- sion, from Ps. 27 : " Exaudi, Domine, vocem meam qua clamavi ad te." This is one of the Rose Sundays. See Dominica de Rosa, Sec. Exceptio Reliquiarum S. Dion ysii, cum Sociis ejus. — July 15. Kal. Arr., 82G. Expectatio Beatse Marle, or Puerperii B. Marine. — The feast of the ex- pectation of the Virgin's parturition, grows out of the equinoctial festival of the Annunciation, which was originally celebrated with the Incarnation, March 25. Because this frequently happened in Lent, or during the Easter ceremonies, the Council of Toledo 11, in 656, ordered the Annunciation and Incarnation to be celebrated a week before Christmas. This decree was con- firmed by St. Ildefonso, who gave it the present name, and the Diet, de Trevoux makes it synonimous with the Annunciation. It is eelebrated in some churches on the 18th Dec, in others on the 16th, and in the ancient Spanish church on Sunday before Christmas day. The Spaniards called it Nostra Signora dell'O — Our Lady of the O ; and the French, La Feste des O — the Festival of the O's, because on this day the first of the anthems, called the O O of the Advent, was sung. During this octave they sang, in- stead of the Magnificat, an anthem every day beginning with the interjec- tion O, as " O rex gentium," " O Emmanuel," — from which last arose the English Nowel and French Noel, as names of Christmas. In the statutes of St. Paul's, says Jacob, there is a chapter " De faciendo 0" (Liber Statut. MS., fo. 86). The French also name it L'Atteinte des Couches de Notre Dame. See Annunciatio ; Festivitas Dominicce Matris. Exuperantius. — A bishop of Toulouse, " iv kal. Octob." — Petr. de Natal., I. VIII, c. 129. This appears to be the Exuperus following. Exdperos, bp. & Confessor. — Sept. 28 : E. 457. He died about 409. His feasts are June 14 and Sept. 28 (Verif. des Dates, t. II, p. 61). The first is probably his translation, as, according to Petrus de Natalibus, who calls him Exuperantius, he died Sept. 28. Exurge, Domine. — Introit and name of Sexagesima Sunday, from Ps. 43 — " Exurge, quare abdormis, Domine 1" Fabian & Sebastian.— Jan. 20: V. 422; T. 435; E. 449; L. 461. " xiii kal. Feb. Natalis Sanctorum Martyrum Fabiani et Sebastiani" (Kal. Arr., 826 ) ; " Fabian, the noble martyr, and Sebastian the holy pope" (Sax. Men.) Fabian suffered Jan. 20, 250, and Sebastian, surnamed the Defender, in 304. In the Greek church, the day of Sebastian is Dec. 19. In Old Germ, and Engl., Jan. 20 is called Bastian's Day, and Fabian is named Sabian by Petr. de Natalibus, Catal. Sanct., I. Ill, c. 412. Factus est Dominus.— Introit and name of the second Sunday after Pente- cost. Fsereld Freols. — Saxon name of Pascha— -literally, the journey festival, and so a translation of pasclm, the pass-over; thus, in archbp. ,/Elfric's sermon on the 6acrifice of Easter, he says — f>eop ti^ lp jehaten on ebrieij-cum serteo/ibe 128 GLOSSARY. papes. t> ip on lessen tpanpitup. -j on en^lifc propel 1 ©, pop. pam on fjipum "fcro;$e pep'&e go^ep pole ppam e^ypta lan'ee opep pa peat>an pa?, ppam peopote to Sam behatenum eap^e. upe 'spihten pep 1 © eac on bypne timan. ppa ppa pe go'&eppellepe lohnp cprofc. ppam pypum mit>'»an eap'ce to hip heoponhcan pse'oep — [this time is called in the He- brew language Pasca, that is, in Latin, Transitu*, and in English Fareld (a passage), because on this day the people of God passed over the Red Sea, out of bondage, into the Land of Promise. Our Lord also passed at this time, as the gospeller John saith, from this world unto his heavenly fa- ther]— Cott. MS., Faust. A. IX, fo. 135.* Faith. — Oct. 6 (see Fey; Fides). This is the name, iu the Comm. Pr. Book, of Fides, a virgin who is said to have suffered in 287. Famenoth. — Feb. 26 : V. 423. The commencement of the 7th Egyptian month called Phamenoth, in which, at the beginning of Spring, was celebrated the festival called tbe entrance of Osiris into the moon — sfi^amv OmptSog «<,• rt)v ai]\nvr\v ovofiaZ,ovrig (Pint, de Is. §• Osir., c. 43). This was a festival celebrating the full moon after the equinox, and was converted by the Ro- manists into the Annunciation, by which our Lord is made the sun entering Isis, whose person and attributes they have bestowed upon the Virgin. Fara. — Dec. 5: " (Burgundofara) virg., abbess, 655." The same, or another, in the time of the emperor Heraclius, Dec. 7 : " VII id. Deccmb." — Petr. de Natal, I. I, c. 39. Faranyear. — "Every one knows that the epithet given to Robert III (of Scot- land) was Faranyeir ; but the import of the word is not generally known. Faren,faran, is gone or past, a&farand is going or passing. Thus, Faran- yeir means of the past year, or late — and Robert Faranyeir is precisely the late King Robert. Robert III sometimes received the appellation of John Faranyeir, because his baptismal name was John. And he was so distin- guished from John Baliol, or John the First" (Lord Hailes' Annals of Scotl., v. II, p. 282). Dr. Jamieson dissents from this opinion; he says — " After he had, for whatever cause, assumed the name of Robert, the people, struck with the singularity of the circumstance, in a ludicrous way called him John Fernyeir, because he was formerly named John ; literally, he icho last year was John." — Etymol, Diet., art. Fernyear. Fasguntide.— Shrovetide. Fastens, Fastenseen, Fasternseen. — Ancient names of Shrovetide, and signi- fying the eve of the fast, which commenced on the following day. Fastmas Even appears to be still in use in Scotland : thus, Sir W. Scott, introducing a cock-fight at this time, makes one of his characters say—" Gone to see a wheen midden cocks pike ilk other hams out ?" " It is, indeed, a brutal amusement, Andrew ; I suppose you have none such in Scotland 1" * Na, * A quotation, taken from some incorrect copy of this sermon, appears in a note to Vol. I, p. 295 ; at least it agrees neither with this MS., nor Lisle's printed copy from another MS. The Cott. MS. reads thus: — f Impel ip hpilpentdic. na ece. bpopnien'ohc. *j bi$ pticce mrolum to 'cadet), be- tpux tofcum to copen. ~j to fcam buce apen*©, &c. — [The housel is transient, not eternal ; corruptible, and is separated into pieces, chewed between the teeth, and passed into the stomach. GLOSSARY. 139 na," answered Andrew — " unless it be on Fastern's Even or the like" (Rob Roy, v. II, c. 2). Thjs designation is older than the English ; for Shrove- tide and Shrove Tuesday are not to b« found in the Anglo-Saxon, nor does it appear that there is any particular name for the day in that language. The Anglo-Saxon word fasten signifies a fast in general ; but, allied to the 'teh term denoting Shrove Tuesday, the Germans have Fast Nacht and Fastel Abend, literally signifying Fastnight and Fasteven. Ene, even, is sometimes found as a termination in our old English writers ; thus — " Ilii bygonne an Holy Thoresene ten toun asaly here Stalwardlyche -j vaste ynou, noblemen as yt were." Robert of Gloucester, r. I, p. 394. Sometimes it is used as a distinct word : in a chronicle quoted by Hearne, King John is said to have been born in 1166, "in the Cristesmasse ene." —I bill., p. 484. Fast Days. — Days of fasting and humiliation, appointed to be observed by public authority. There are, says Jacob, fixed days of fasting enjoined by our church, at certain times of the year mentioned in ancient history, parti- cularly in the 2d & 3d Edio. VI, c. 19, and 5th Fliz , c. 5: and by 12th Car. II, c. 14, the 30th of Jan. is ordained to be a day of fasting and repent- ance, for the murder of King Charles I. Other days of fasting, which are not fixed, are occasionally appointed by the king's proclamation. Though abstinence from eating flesh is required on these days by our laws, it is made penal to affirm that any forbearing of flesh is necessary to salvation." (I Haich. P. C, 8). The fast days are all evens or vigils; the 40 days of Lent — the ember days of the four seasons — the three Rogation Days, and all Fridays except Christmas Day. Fastingong.— Shrovetide : " Wretyn at London y e xiiij day of Feu'er, A E. iiijt', xvj. ye Fryday a for Fastyngong" (Paston Letters, v. II, p. 20G). Shrove Tuesday, in 1477, fell on February 18 — therefore Sir John Fenn is in error when he supposes, on the authority of a letter (in v. II, p. 134), that the reign of Edward IV began March 4, 14G0. The letter to which he refers is probably misdated. 1 i-tmas, Fastron Evyn, Fastrynge's Ewyn. — Ancient names of Shrovetide. The German Fastnaeht is eqiuvalent to the two latter terms, the eve of Shrovetide, and is not to be confounded, as is sometimes the case, with Fasmacht, or Qninquagesima Sunday: " Der Ileiren Fassnacht" — literally, tire barrel night of the Lords, or clergy, whose revelries on this day gave it the name. See Ilospin., Fest. Christ., fo. 40, who calls it Clericorum, or Doniinicorum Bacchanalia. I m -Tim 1 — July 29: G 410. Buffered in 287, with Felix, Beatrix, and BimpliciuB, under Dfoelesian at Rome. — J'rtr. dc Antnl., I. VI, c. 153. I , ..—Dec. 15: G. 419. See Cam s & Faustus. Another, who suffered with seventeen companion! in Cie.sireu Augusta, April 1(1 ( /»,//• . ,/ c Natal., I- IV, C. 66), i* called HaUStUI in <»'. 108, and I'aiiMimis in Jul.. p. ■ ;,,. — A portion of time observed with peculiar rite-, in commemoration of some person, thing, or event: thus, there an feasi of apostles, martyrs, Vol II. s 130 GLOSSARY. saints, relics, the cross, the assumption, discoveries and translations of bones, &c— all these are objects of religious veneration: ** Sanctis — honore affi- ciendis atque inuocandis, & sacris eorum reliquijs, cineribusq. venerandis" — [the saints are to be honoured and prayed to, and their relics and ashes to be venerated (Catechism, ex Decret. Condi. Trident., c. 3, p. 325; Colon., 1572). The exordium of the greater portion of homilies on feasts, exhorts the people to worship God and the saint (see Steven, &c.) : there was no affectation in the authors, as in modern writers, of paying one kind of ado- ration to the Creator, and another to the creature (see Wiseman's \Zth Lec- ture—" Invocation of Saints : their Relics and Images"). The institution of feasts, which Petrobrusianorum argues (from Colos. 2, Gal. 4, and Bom. 14) are contrary to Christianity (Hospin., Fest. Christ., c. 1 §• 2), is openly confessed by Polydore Vergil to be a direct imitation of paganism (De In- vent. Iter., I. VI, c. 8, p. 379). They are, for by far the greater part, no- thing more than pagan festivals with Christian names, and Gregory the Great himself commanded, " festa Paganorum sensim in Christiana com- mutanda esse, et qusedam ad eorum similitudinem facienda, ut facilius fidei Christiana? accederent" — [the festivals of pagans to be gradually changed into Christian festivals, and others to be made in resemblance of them] Lib. IX, ep. 71. The festivals of the Apostles and the Virgin are all of this des- cription ; and, as the followers of Isis were very numerous in Rome, the rites and titles of that goddess were appropriated by the corrupt Christians to the mother of Jesus — and even the dress, utensils, and manners of the Isiaci, or priests of Isis, were exactly copied by the Christian idolaters of Mary, and are still worn and practised by the Roman Catholic priests. The Februa, Lemuria, Charistia, Bacchanalia, Cerealia, Lupercalia, and a mul- titude of other pagan festivals, were professedly, and as many more di- rectly, imitated by the corrupted Christians. The primitive church had only three festivals — Sundays, Easter and Pentecost: the memory of martyrs be- gan to be revered by the church of Smyran about 170, in consequence, pro- bably, of the martyrdom of Polycarp (see Natale ; Natalis ; Natalitium). This practice introduced a number of false martyrs, both by ignorant mis- take and wilful fraud, and the grossest forgeries both of saints and relics have been imposed, to the scandal even of many Romanists, for genuine upon the people (Mabillon, Iter. Ital., p. 225). " It is certain that, in the early ages, the Christians often made free with the sepulchral stones of hea- then monuments, which, being ready cut to their hands, they converted to their own use, and, turning downward the side on which the old epitaph was engraved, used either to inscribe a new name on the other side, or leave it without any, as they are often found in the catacombs of Rome. This custom has frequently been the occasion of ascribing martyrdom and saint- ship to the persons and names of mere pagans. Mabillon gives a remark- able instance of it, in an old stone found in the grave of a Christian, with this inscription : — D. M. 1VLIA EVODIA FILIA FECIT MATRI. GLOSSARY. 131 And because, in the same grave, there was also found a glas9 phial or la- chrymatory vessel, tinged with a reddish colour, which they called blood, tliey looked upon it as a certain proof of martyrdom — that Julia Evodia, though undoubtedly a heathen, was presently adopted both for a saint and martyr on the authority of an inscription, that appears evidently to have been one of those abovementioned, and borrowed from a heathen sepulchre. But whatever the party there borrowed might have been, whether heathen or Christian, it is certain, however, that it could not be Evodia herself, but her mother only, whose name is not there dignified (Dr. MiMleton, from Mabill., Diar. It., p. 18). " The corruption of the word Soracte (Horat., I, 9), a mountain in sight of Rome, has, according to Addison, added one saint to the Roman kalendar (Travels from Pesaro to Rome, fyc.) ; being now softened, because it begins with S, into St. Oreste, in whose honour a monastery is founded in the place — a change very natural, if we consider that the title of a'saint is never written at length, but commonly expressed by the single letter S, as S. Oracte (s. oracte) ; and thus this holy mountain now stands under the protection of a patron, whose being and power are just as imaginary as those of its old guardian, Apollo : ' Sancti eustos Soractis Apollo.' JEn. II." Middleton, Letter from Rome). A slight sketch of the progress of consecrated days may not be useless. Progress of Festivals and Holidays. Century 1. — The primitive church had very few festivals, and celebrated in this age only Sundays, Easter and Pentecost: Not a word occurs respect- ing the worship of saints ond images. Century 2. — Telesephorus, after 127, instituted the fast of Lent (Scaliger in Euteb., I. IV, c. 5). Polydore Vergil denies that he was the author, and insists that he merely added a week to it (De Invent. Rer., I. VI, c. 3, p. 359). About 150, commenced the superstitious observance of days and times : in 157, Pius determined that the Resurrection should be commemo- rated on Sunday (Euseb. Reusner.) The Nativity of Christ is mentioned in 1 70 by Theophilus, bishop of Antioch, in his Paschal Epistle, quoted by Nice- phorus (Hist. Eccles., I. VII, c. 5); but it was not universal in the four first ages, nor until after the commencement of the sixth century (Hilde- brand. dc Diebus Sanctis, p. 20). Hospinian says that it began to be ce- lebrated about 190.— De Festis Christ., fo. 15. Century 3. — Many heathenish principles and usages were adopted by the church. Pope Calixtus, about 219, instituted the ember fasts, for the benefit of the harvests, the olive-fields and the vineyards. Century 4. — The worship of saints began about 317; and Euseblus quotes Plato, as an exhortation to the Christians to do for their martyrs, what the Pagans did for their heroes and demigods — honor them, pray to them, and make vows to them. Constantino the Great decreed that the days of mar- tyrs should be observed (Eiueb. Vit. Const., I. IV.) The number of festi- vals was greatly increased by the Council of Laodicea, In 36G, can. 37 & 39; and Theodoret says that the dead Christians occupied the places of the Gods in the temples. For the Pandii, Diasii, and Dionysii, that is, for the rites of Jupiter and father Bacchus, rites were commonly performed, with a feast, 132 GLOSSAKT. to Peter, Paul, Thomas, Sergius, Marcellus, Antony, Manrioe, and otlier saints and martyrs (I. VIII) ; and he might have added, that Sergius and Bacchus were, as they still are, both worshipped in the same festival (see Sergius and Bacchus). The Annunciation is mentioned by Athanasius ; the Maccabees by Nazianzen, and some natal days appear to have been made in this century .-r-Ambros., I, ep. 5. Century 5.— The superstitious Christians began to observe the Rogations, the festivals of the Circumcision, Palm-branches, Ashes, Nativity of Ste- phen, Michael the archangel, Peter's Chair, Forty Martyrs, Thomas the monk, Advent, Nativity of John the Baptist and of John Chrysostom — be- sides the days of the martyrs Cyprian, Stephen, Laurence, Agnes, Ursula, Eusebius, and Lucana, and the translation of Ignatius, which is mentioned by Evagrius, I. I, c. 16. Century 6. — The Hypapanti, afterwards changed to the Purification and the Assumption, commenced. Gregory the Great mentions a number of saints' days— Felicitas, Marcellinus & Peter, Felix, Pancras, Nereus & Achilleus, Andrew, Mamma, and Apollinaris. The Concil. Arveruense I, or council held at Clermont, in Auvergne, in 635, made five canons, among which was an ordinance, that the seniors of France and the ancients in their castles, or in the suite of the court, should be held, at Easter, Pentecost and Christ- mas, to repair to the chief city, or dwelling-place of the bishop, in order to celebrate those festivals with him. This was a piece of more intolerable oppression than at first appears ; by seniors and ancients, we are not to un- derstand merely veteran officers, retired from service, but officers actually exercising a considerable employment. — Verif. des Dates, t. I, p. 316. Century 7.— The Nativity of Mary, All Saints, Martin, Valentine, Coma Domini, Anastasius, Isidore, Wandregesilius, Ausbert & Wulfran, Richarius, Furseus, Leo, Eutropius, Arnulf, Lupus, Salaberga, Aurea, Magnabodus, Pharao, and Eligius, were added to the number of superstitious observances (Hospin., Pest. Christ., fo. 16). The worship of the cross in September be- gan, and Lent was introduced into Britain. * Century 8. — The Presentation, Transfiguration, Passion of our Lord's Image, and the memories of Augustine, Boniface, Benedict, Maurus, Scho- lastica and Willihad, were introduced; and the practice of holding a festival from evening to evening began. Charlemagne made laws for the observance of festivals, appointing those of Christmas, Stephen, John the evangelist, Childermas, Octaves of the Nativity, Purification, Easter, the greater Li- tany, Ascension, Pentecost, Peter & Paul, Martin and St. Andrew, to be venerated by all, but left the Assumption for consideration (see Festivitas). This monarch commanded Paul the deacon to select the lives and lessons of the saints from the fathers, which he did, and added hymns, so that the saints have since had their own peculiar form of worship. Cuthbert, archbp. of Canterbury in 756, assembled the council called the Concil. Anglicanum, which ordained that the feast of Boniface, archbp. of Mayence, should be celebrated throughout England June 5 (L'Art de verif. des Dates, t. II, p. 30). Dresser says he was abp. of Metz. See Boniface. Century 9. — The council of Mayence, in 813, decreed the following festi- vals to be observed : Easter Sunday, Monday, Tuesday & Wednesday, As- GLOSSARY. 133 ccnsion Day, Pentecost as Easter, Peter & Paul, John the Buptkt, Assump- tion, Michael, Reiniglus, Martin, Andrew ; four days of Christmas — octaves of Nativity, Epiphany, and Purification. On these days, no work was to be performed before mass. At the same time, the days of Felix and Rcgula, Othmar and Walpurga, were instituted. Durandus says that Gregory IV, about 834, instituted festivals in honor of the apostles and martyrs, the tri- nity, angels, confessors, and generally of all saints, male and female (Rat. l)u: Off., 1. VII, c. 34). To these was added the feast of the blood of Christ, by Leo III. Century 10. — All Souls, instituted : Hulric, Udalric, or Ulric, bishop of Augsburgh, was canonized by the Lateran Council, which sat Jan. 31, 993, after a recital of his miracles. This is the first act of canonization which is known, and of which a papal bull is extant. The latter is signed by John XVI, 5 bishops, 9 cardinal priests, and 3 deacons. This honor was procured for the dead bishop by Liutulphus, whose object, Mabillon thinks, was to extend by papal authority the worship of the saint (" Le culte de saint Udalric") into other churches than Augsburgh, where it already existed. Judaiacal observances were esteemed by councils, and Saturday afternoon was made sacred from servile labour. — Concil. Ansan., an. 994, can. 9. Century 11. — The number of Romanist gods was increased, by the addi- dition of Laberius, Clement II, Gerhard, and Wolfgang. Gregory VII de- creed, that all popes who were martyrs should be worshipped — hence the Feasts of Anthems, Theolophorus, Cletus, Hyginus, Marcellns, Lucius, Eu- sebius, Alexander, Anicetus, Gaius, Urban, Eleutherius, Felix, Silverius, Pius, Stephen, Sixtus, Zepherinus, Linus, Calixtus, Pontianus, Clement and Melchiades, whom the whole church had not worshipped for more than 1,075 years, became general. It is evident, from ancient kalcndars, that Gregory's decree confirmed festivals which had been previously ob- served in some churches. Mention is made in this age, by reputable au- thors, of James, Matthew, Simon & Jude, Mark the evangelist, Gervase & Prothase, Cosmas & Damian, Amandus, and Protus k Hyacinth. Century 12. — We now hear of the Division, or Separation, of the Apostles, Bartholomew, Barnabas, Conversion of Paul, Luke the evangelist, as autho- rized festivals. Theodore, Thomas of Canterbury, George, Lambert, Alexius, Jerome, Gallus, the 11,000 Virgins, Mary Magdalen, Bernhard, Otho, Char- lemagne, Henry, Helen, David, and Kunigund — some of whom are real, and others fabulous personages — figure as saints. The power of canonization, or admitting persons into Heaven, was claimed for the popes by Alex. III. Century 13. — The Synod of Oxford, under Stephen, archbp. of Canter- bury, in 1222, cap. 1, commanded the following days to be observed: all Sundays in the year, all natalitia or saints' days, the Circumcision, Epi- phany, all the Virgin's feasts but the Conception, Conversion of Paul, Pe- ter's Chair, all the Apostles' Feasts, Gregory, the Parasccvc, Holy Thursday, Wednesday in Pentecost, Augustine in May, Margaret, Mary Magdalen, Peter ad Vincula, Laurence, Michael the archangel, All Saints, Martin, Ed- mund confessor, Edmund king, Catherine, Clemeut, Nicholas, the church- holiday, and the day of its patron saint. Servile labour was interdicted on the days of Fabian and Sebastian, Agnes, Vincent, Blase, Agatha, Felix, George, John Port Latin, Dunstan, Alban. Ftheldrcda, Invention of the 134 GLOSSARY. Cross, Stephen, Jerome, Faith, Dedication of St. Michael on Mount Tumba, Dennis, All Souls, Cecily, Lucy, and Leonard — that is, three entire weeks were to be taken from useful industry, to be devoted to idolatry. Agricul- tural labours were permitted by the same synod after mass (but not before), on the following days — octave of Epiphany, Peter & Paul, and the Transla- tions of Benedict aud Martin. In 1236, Gregory IX published his Decre- tals (Matt. Paris, ad A?m.), in which he ordains that all bishops, with their clergy and people, shall celebrate in their dioceses the Nativity of our Lord, Stephen, John the evangelist, Childermas, Silvester, Circumcision, Epiphany, Passion Week, Easter Week, Ascension, Pentecost and two fol- lowing days, Nativity of John the baptist, all the days of the glorious Vir- gin, the 12 Apostles, and particularly Peter & Paul, Laurence, Dedication of Michael, All Saints, every Sunday, and other solemn days (Decret., I. II, t. 9, e. 5). This pope instituted the feasts of Antony of Padua, Elizabeth of Hesse, Virgil, and Dominic. The Council of Lyons, under Innocent IV, in 1244, decreed that Sundays should be observed from vesper to vesper, and that bishops, with their clergy and people, should celebrate the Nati- vity of our Lord, Stephen, John the evangelist, Childermas, Silvester, Cir- cumcision, Theophany or Epiphany, Easter with the week before and after, Rogations with three days, Ascension, Pentecost with two days, John the baptist, the twelve Apostles, Laurence ; the Feasts of Mary, all Sundays, Dedication of Michael, Dedication of every oratory, All Saints, Martin, and the Feasts of canonized saints : but the people were not to be compelled or forbidden to hold the other feasts of the year, or to make holidays of them (Be Consecr. Dist. 3, c. 1). In 1248, the Synod of Worcester (cap. i) commanded the observance of Christmas Day, with the five following days, Circumcision, Epiphany, Deposition of Wolfstan, Conversion of Paul, Pe- ter's Chair, Matthew, Oswald, Annunciation, Easter, with two following days, Mark, Philip & James, Invention of Cross, Ascension, Pentecost with two days, Nativity of John the bapt., Peter & Paul, Thomas, archbp., Mary Magdalen, James, apostle, Ad Vincula S. Petri, Laurence, Assumption, Bar- tholomew, Nativity of Mary, Exaltation of Cross, Matthew, Michael, Luke, Simon & Jude, All Saints, Martin, Andrew, Nicholas, Thomas, apostle, all Sundays, the feast of the church. The following days were exempted from all work but that of the plough — Vincent, John Port Latin, Barnabas, Leo- nard, Clement, Translation of Oswald, and Catherine : and from women's work only— Agnes, Margaret, Lucy, and Agatha (Spehn. Concil., II, p. 259). About 1252, the octave of Mary's Nativity was ordained by Innocent IV. Clara was deified by Alexander IV, who instituted the " Visitatio Occiso- rum." In 1264, Urban IV instituted the feast of Corpus Christi; and Cle- ment IV canonized Hedwige. The synod held at Exeter in 1287 (cap. 23 J enumerates, under each month, festivals which the priests were not to omit celebrating, as many of them did, so that, they observe, men were at work in one parish, and at prayers in the adjoining parish at the same time : — In Jan., Circumcision, Epiphany, Conversion of Paul : February. Purification, Pe- ter's Chair, Matthew : March, Gregory, Annunciation : April, George, Mark : May, Philip & James, Invention of Cross, John Port Latin, Augus- tine : June, Barnabas, Nativity of John the baptist, Peter & Paul : July, Translation of Thomas, Mary Magd., James, apostle: August, Peter's GLOSSARY. 135 Chains, Laurence, Assumption, Bartholomew, Beheading of John : Septem- ber, Nativity of Mary, Exaltation of Cross, Matthew, Michael : October, Luke, Simon & Jade: November, All Saints, Martin, Katerine, Andrew: December, Nicholas, Conception, Thomas, Nativity of our Lord for eight days, Easter for four days, Ascension, Pentecost for four days. In their seasons, the feast of the local saint and the dedication of the church (Speltn. Concil., t. II, p. 372). Boniface VIII canonized Louis of France, and in- stituted juhilees. Century 14. — John XXII canonized Louis, hp., Thomas Aquinas, and Thomas, bp. ; Clement V canonized Cadestine V ; Innocent VI instituted the " Festum Lancecc et Clavorum Christi;" and Boniface IX idolized Bridget, about 1389. Century 15. — Nicolaus do Tolentino was raised among the gods by Euge- nius IV; Bernardine, by Nicholas V ; Vincent, by Calixtus V; Anna, Jo- seph, and Buonaventura, by Sixtus IV ; Leopold of Austria, by Innocent VIII ; and Catherine of Sienna, by Pius II. Century 1G. — The gods first fabricated in this century were Antoninus, bp. of Florence, and Benuo, whom Adrian VI canonized. Leo X exalted to Heaven seven Franciscans at one stroke, and Bruno, a cavthusian, at another. In 1545, under Paul III, the Feast of the Seven Sorrows of our Lady was instituted. The Reformation may probably have had a slight ef- fect in checking the propensity to make saints ; but, as long as there are fools to believe in the powers claimed by the Roman pontiffs, there will lie no deficiency of knaves to supply food for their credulity. In the present century, four or five men, who, if they were not impostors, ought to have been confined in a madhouse — and if impostors, to have been publicly whip- ped, were duly installed, in 1839, as proper objects for the adoration of man- kind. The vast multitudes, and continual accumulation, of saints and fes- tivals gave much offence to the pious and rational at an early age. The The Council of Carthage 5 condemned the multitude of martyrs : Potho censured the accumulation of festivals in 11G2 : Michael, abp. of Auxerre, about 1300, abolished a consideruble number of them iu a provincial synod: Cardinal Peter de Aliaco, in 1415, and Clemangis, in 1416, reprobated the observance of numerous festivals ; and Polydore Vergil considers the observ- ance of too many festivals injurious to public morals, adding that, in this respect, as in too many others, we are rivals of the heathens (De Invent., I. VI, c. 8). " Deinde dies alii aliis, festi festis ex parvis quandoque causis accumulati sunt, Sec." p. 378. In the list of public grievances presented to Charles V by the Germans, in 1522, they bitterly complain of the mis- chiefs done to industry and morality by the excessive number of festivals ( ltabinson, Eccles. Reg., prope Jin.) Erasmus censures this excess ; and Curdinal Campegio, in 1524, proposed a considerable reduction (see Hospiniaii de Fest. Christ., cap. IV.) Feasts arc general and particu- lar : the general were celebrated in all churches, and are called solemnities — the particular wew observed in one church, province, bishopric, parish or town. The latter often came to be general, so that it is not always easy to determine in what uge the day of a martyr or saint really began to be ob- served. They are also moveable ami fixed. Originally, the days of martyrs were called Natalitia — then that term wae applied to tin' days of >aints, 136 GLOSSARY. and, latterly, Festum was applied indiscriminately to any day appointed for a particnlar rite. To feasts belong octaves, and vigils, eves, or walees. See Diva, Divus ; Festival; Festum; Martyres ; Sancta, Sanctus. Feast of the Blood of our Saviour.— This occurs as a date, in a translation of the " Histoire des Dues de Burgogne, par M. Brantes," quoted in the Westm. Review, v, II, p. 457. Speaking of the revolution of Ghent, in 1379, the translator says — " They arrived on the morrow about a league from Bruges, where the Feast of the Blood of our Saviour was being cele- brated by magnificent processions," meaning, perhaps, that they arrived during the celebration of the feast. It appears to be the Feast of Corpus Christi. Fest, from the old Yr.feste, and l&t. festum, was formerly written for feast ; but the latter occurs in a deed of the age of Henry VI : " Quich vii marks was payet in such feasts as it was deymit to be payd at." — Harl. MS. 2042, fo. 325. Fei. — St. Fides, or Faith, Oct. 6 : " Sein Fei be holi maide, Of suibe hei men com, Ande j>ong in here childhod Heo tornebe to cristenclom." Cott. MS., Julius D. IX, fo. 143. Felicianus. — See Primus & Felicianus. Felicissimus. — August C, with Sextus $• Agapitus. Felicitas. — Nov. 23 : E. 459. In the Menol. Sax. " Commemoration of the Holy Widow, whose name was Felicitas." She suffered four months after her seven sons, in 110, under Marcus Aurelius, or Antoninus Pius, and is first mentioned as a saint by Gregory the Great in the 7th century (Ho- mil. 3). Her sons are commemorated as the seven brothers, martyrs, July 10: " Luglio 10, SS. sette Fratelli, mm." (Corso delle Stelle, p. 56). At Paris, both mother and sons, July 10. See Septem Fratres. Felicula. — June 13 : E. 454. " v. non. Junii, Natalis sancta? Feliculse vir- ginis."— Kal. Arr. 826; Petr. de Natal., I. V, c. 112; Hospin.,fo. 113. Felix. — This happy name rejoiced in upwards of forty-six saints, recorded by Petrns de Natalibus, with whom little more can be done than to exhibit the order of their festivals, reserving a few remarks for separate articles on some of the more celebrated: — 1, Jan. 7 — 2, Jan. 14—3, Jan. 14 — 4, a bi- shop, Jan. 16—5, mart., Feb. 11—6, Feb. 11-7, Feb. 26—8, March 30— 9, mart., April 16 — 10, mart., Apr. 23 — 11, mart., Apr. 30 — 12, mart. May 9 — 13, mart., May 14 — 14, bp. & mart., May 18 — 15, May 23 — 16 May 25 — 17, pope & mart., May 30 — 18, mart., June 8 — 19, mart., Juh 10—20, mart., July 12—21, bp. & mar., July 13—22, mart., July 17—23 virg. mart., July 20 — 24, pope mart., July 29 — 25, mart. Aug. 1 — 26, Aug 27—27, Aug. 31—28, bp. mart., Sept. 10—29, mart., Sept. 19—30, mart., Sept. 25—31, bp., Oct. 4—32, Oct. 24—33, Oct. 26—34, mart., Nov. 5- 35, mart., Nov. 6—36, bp., Nov. 15—37, Nov. 28. Several others ar . without date. Felix.— Jan. 14 : V. 422; E. 449. Felix of Nola, in the kal. of Carthag (Mdbillon, Analcct., p. 167): " xix kal. Febr., Natalis S. Fclicis martyi (Ktd. Arr., 826 ). See Felix in Pincis. GLOSSARY. 137 Felix.— March 23 : G. 40-2. Bishop of Treves in 400. Felix. — April 15. Probahly Successus Felix, one of 18 martyrs at Ctesarea Augusta, April 16.— Petr. dc Nat., I. IV, c. 50. Felix. — April 26, with Cletus, G. 404: a priest, ix kal. Maii. — Petr. de Natal., I. IV, c. 83. Felix & Adauctcs, or Audactus.— Aug. 30 : G. 412; V. 429; T. 442; E. 45G. Martyrs at Rome, under Dioclesian and Maximian (Petr. dc Nat., I. VII, c. 135), about 304, " in kal. Sept. Natalis SS. Felicissirni ct Au- dacti."— KaL Arr., 826. Eelix & Victor.— Oct. 3 : G. 415. Felix, IIeliana, & Saturninus.— July 26 : G. 410. Felix, Simplicios, Faustina & Beatrix —July 29 : V. 428; T. 441 ; E. 455. Felix in Pincis. — Jan. 14 : V. 422. Translation of Felix in Pincis, T. 435. There are two explanations of the addition " in Pincis :" one is, that it is taken from the instruments — pincce — with which he suffered ; and the other that it is the place of his martyrdom : " Felix presbyter et martyr pronomine dicitur in pincis, subulis, quibus passus est perhibetur ; nam pinca dicitur subula" (Petr. de Natal., I. II, c. 73). Perhaps the pincce were what wc call pincers. In the Saxon Menol., it is taken to be a place in Rome: See Fehcir - ti'o macr-r-e prieoj-t on Rome on $a;rie j-rope $e Pincif 17 uemne'c. Pincius Mons, or Monte Pincio, is one of the hills of Rome : " Collis Pincius" and " Porta Pinciana" (Du Cange, t. V, col. 489). As it seems to be a more conjecture, he may have suffered at Pincia, now called Valladolid : at all events, the Roman Catholic church herself has made no small number of martyrs there in modern times. Ludovicus a Paramo, in his account of an Auta da Fe in 1559, when a vast multitude of both sexes were murdered by the priests, says — " Doctor Cazalla cum multis aliis, tam viris quam fteininis, Pinciec concreniatur." — De Orig. InquitiU, p. 300. Femisona. — The winter season for killing deer, as Tempus Pinguidinis is that of the summer season. A fine, quoted by Jacob, defines " femisonam" to be the period between Martinmas and Candlemas. Femme Adultere. — Among the French, Saturday of the third week in Lent. Fence Month.—" A month wherein female deer in forests do fawn, and, there- fore, it is unlawful to hunt in forests during that time — which begins fifteen days before Midsummer, and ends fifteen days after it, being in all thirty days (Man wood, part II, cap. 13; Stat. 30 Car. II, cap. 3). Some ancient foresters call this month Defence Month, because then the deer are to be defended from being disturbed, and the interruptions of fear and danger. There arc certain Defence Months for fish, particularly salmon, as appears by Stat. Wettm. 2, mj/. 47, SfC. Serjeant Fleetwood hath said, that the Fence Month hath been always kept with watch and ward, since the time of Canutus. Fleetwood's Forest Lairs, ji. 5" (Jacob, Law Diet.) See Men- sis ProhibUionit, or Mentis VetUna. Fenels, St. Pierre des. — June 29. A name given to the festival of the apos- tles Peter and Paul, from the hay-making season. Feria.— A day; in the plural, Feria. In 316, Pope Sylvester prohibited the Christians from naming the days of the week after the Jewish manner—' 0L. II. T 138 GLOSSARY. prima, secunda, §-c, Sabbati ; and, as he equally disliked the heathen names from the gods or planets, Dies Soils, Luna:, &c, Sun-day, Mon, or Moon- day, he ordained that, thenceforth, they should call Monday Feria Secunda; Tuesday, Feria Tertia ; Wednesday, Feria Quarta ; Thursday, Feria Quinta ; Friday, Feria Sexta (Durand. de Off. Div., I. VII, c. 1 ; Pol. Verg., 1. VI, c. 5, p. 36G-7). Sunday and Saturday had their own names, the first being Dies Dominica, or Dominicus, and the latter, Sabbatum. Ferise, among the ancients, were days on which it was unlawful to work, and were so called from the immolation of sacrifices, " a feriendis hostiis" (Montan., Disput. Jurid. de Feriis, thes. I), or from the banquets which were given at that time " af eriendis epulis" (Pol. Verg., ut supn\). Hence are derived Fairs, Ferial Days, Foires, &c. Feria ad Angelum — Wednesday in the ember week of Advent; so called, be- cause the Gospel " Missus est" was read on that day. Feria Calida. — Eve of St. John the Baptist, the day before the summer sol- stice. Feria Communis. — See Communes. Fence, Dies Feriales. — Holidays. See Ferial Days. Ferise Antecinerales. — See Ant eciner ales. Feriee Missivoe. — Autumnal vacations, from July 18 to Sept. 18. Ferial Days.— Holidays ; but, in the Stat. 27 Hen. VI, cap. 5, Ferial Days are taken for working days, or all the days of the week except Sunday. The week-days, as distinguished from Sunday, were called dies feriales, in a charter dated 28th March, 1448.— Ex Cartular. Eccles. Elyens. MS.; Jacob. Feria Magni Scrutinii. — Wednesday of the fourth week in Lent, when the ex- amination of catechumens began, previous to admission to baptism eighteen days afterwards. Feria Prima.— Sunday. Feria Prima, Secunda, &c, post Cinerum. — Thursday, Friday, after Ash Wednesday.— -Bed. Oper., t. VII, p. 305. Feria Quarta Magna, or Major. — Wednesday before Easter. See Hebdom- ada Magna. Feria Quinta Magna, or Major. — Holy Thursday. " Feria Quinta in com- munibus" is the date of a diploma, Oct. 5, 1306. See Communes. Feria Secunda Magna, or Major. — Monday of Passion Week. Feria Secunda post Palmarum. — Tuesday after Palm Sunday. — Bed. Oper., t. VII, p. 368. Feria Septima Magna, or Major. — Holy Saturday. Feria Sexta Magna, or Major. — Friday of Passion Week. Feria Tertia Magna, or Major. — Tuesday of Passion Week. Feria Tertia post Invocavit.— Bed. Oper., t. VII, p. 327. — See Invocavit. Feria Tertia post Missas Domini. — See Missce Domini. Feria Tertia post Reminiscere. — Bed. Oper., t. VII, p. 334. See Remi- niscere. Feriatse, Feriati. — Days of Easter Week, all others being Feriae. Feriatici Dies. — Days of the week, except Sunday. See Ferial Days. Feriati Dies, Feriatus Dies. — See Ferial Days. Feric Chaude. — The French name of Feria Calida. GLOSSARY. 139 Ferre Days. — Late in the day; afternoon. So Robin Hood, in the old ballad, says — "It is ferre dayes, God send us a gest, That we were at our dynerc." Sit son, Rob. Hood, v. I, p. 7. Ferrure. — See Pierre en la Ferrure. Feryes. — Holidays (Ferioe), in John Bale's comedy of the Three Laws, Sign. C. iiij : " It was a good world, when we had sech wholsorne storyes Preached in our churche on Sondayes and other feryes." Fest, Feste. — A feast, or festival ; old English and French words, from Fes- tum. The English plural is festen and festes. " Fest of seynt Martyn in wynter :*' Nov. 11 (Rot. Pari., t. VI.>— " Vpon a day of be trinite, A feste of greet solempnite In Carlyon was holde." Launfal Miles, MS. Calig., A. II, fo. 346. Christmas, the Epiphany, Candlemas, the Annunciation, Easter, Ascension Day, Whitsunday, Trinity Sunday, the Assumption and Nativity of the Vir- gin, are accounted the ten principal Feasts in the year, in the Trentale Sancti Gregorii : — " My blessed sone, sayde she, Full well y hope b l hit may be Syker and saf my jth y be well, Who so trewly wolde take a trentall Of ten chef festes of be sere, To syng for me yn \>" manere : The masses of Crystys natyuyte, And of be .xij . day ob r bre ', Thre of our ladyes puryfycacion, And ob r b re °f her annunciacion ; Thre of Crystes glorious resurreccion, And ob r \>re of h 8 hyj ascension, And of pentecoste ob r pre, And bre of be blessed trinite, And of o r ladyes assumpcion ob r pre, And of her joyfull natiuite bre These ben be chefe festes ten, That soko r be sowles \> l ben fro heuen : Who so sayth bese masses w'out fayle, For synfull sowles bey shall avayle ; All a sere w'outen trayne They delyucre a sowle out of payne. Let say bese masses be jo 1 * hestcs WMnnc be vtas of be festes." Co//. MS.. CaHg. A. U,fo. 85 b , 8G. 140 GLOSSARY. Festa Annalia, or Ammalia. — Yearly festivals ; Christmas, Easter, Pentecost, and All Saints, in a charter of Hugh, duke of Burgundy : " In festis anna- libus, videlicet, Natrvitatis Domini, Resurrectionis Domini, Pentecostes, et Omnium Sanctorum." Seven Festa principalia are enumerated in the cus- toms of Evesham Abbey (Cartul., fo. 152, Harl. MS., 3763). Festa An- nalia are not to be confounded with annalia, though the latter are a kind of festival particular (see A nnaie ; Festum). " Pro annalibus seu anniversa- riis celebrandis." — Concil. Lambeth., 1281 ; Spelm. Concil., t. II, p. 330. Festa Ferianda. — Festivals which are strictly enjoined to be observed as holy days : " Hse sunt festa ferianda ex toto, in episcopatu Wigorniae, scilicet : Dies Natalis Domini cum quatnor diebus, Circumcis. Domini, &c." (Synod. Wig., 1248). " Iljec sunt ferianda in omnibus, prreterquam ia carucis :. S. Vincentii martyris, &c." " Hiec sunt ferianda ab operibus mulierum tantum, virg. S. Agnetis V. 51., &c." — lb. ; Spelm. Concil, t. II, p. 259. Festa Generalia. — Festivals celebrated by all churches, in contradistinction to festivals observed by a single church or diocese. Festa S. 5Iichaelis Archangel! — The festivals of St. Michael commemorate four visits or apparitions of the Archangel, and their obvious purpose is to give countenance to the worship of angels. The festival is called the dedi- cation of his church (" Dedicatio Basilica; S. 5Iich."), on the day on which he revealed the place or temple dedicated to him — and his Commemoration, because it is instituted in honor of him and all angels (Petr. de Natal., I. VIII, c. 130). The first apparition was made on Mount Gargan, where a rich man of Siponto, named Garganeus, looking for a stray ox, found it at the entrance of a cavern ; and on shooting at it, the arrow rebounded and wounded him. Being terrified at the miracle, he consulted his bishop, who ordered a fast of three days to be kept by the citizens. On this occasion, St. Michael appeared to the bishop, and, announcing his name and quality, declared that, henceforth, he should take the city under his own protection. This apparition all agree occurred on the 8th of May — but as to the year there are several opiuions : in other enquiries, we are less embarrassed to ascertain the years, than the days of remarkable events. The metrical treat- ise on Church Festivals dates it in 320 — " Hit bifel bre hondreb jer. -j euen tuenti ri^t. Aft r b' oure lorde was in his mob r aly^t." Cott. MSS., Jul. D. IX, fo. 133. The first apparition, says Petrus de Natalibus, was on Mount Gargan in Apulia, about forty miles from Siponto, in the year 390 (Cat. Sanct.? I. IV, c. 140) ; and this is the date which Eccius assigns to the institution of the festival (Homil., t. Ill, ap. Hospin. de Fest. Christ., fo. 138). This seems to be what is properly called Apparitio S. Michaelis. The second apparition was on the eve of a battle, between the pagan Nea- politans and the Christian Sipontines and Beneventines. The bishop of Si- ponto ordained another triduan fast, in order to propitiate the favour of the guardian Archangel, who appeared to him before the entrance of the cavern, and promised a victory. The Christians attacked the enemy, and terrible convulsions 3hook the mountain, whose summit was involved in black GLOSSARY. 141 clouds, from which fierce lightning shot in all directions. The pagans took to flight in great consternation, and many of them became Christians. The third appearance was at Rome, in the time of Gregory the Great. After he had instituted the greater Litany, to avert a dreadful pestilence, ho beheld an angel upon Adrian's mole, with a bloody sword in his hand, which he returned to its sheath. From this Gregory inferred that God had heard his prayers ; and in gratitude he founded a church, ordered the mole to be called the Castle of the Holy Angel (S. Angelo),and instituted the festival of St. Michael, May 8, in commemoration of the two last appearances, which oc- curred on tins day ( ITospin. de Fest.,fo. 84 b ,/o. 95; Baron., Not. ad Mar- tyr., p. G05). To the first of these two appearances must be referred the date 480, in Dresser, de Festibus B'ubus, or 487, as in Honor. Augustad., I. Ill, c. 167. A fourth appearance has the following dates, some of which are attempted to be appropriated above : the Lombardic History says under Pe- lagius, in 390, but that pope sate from 5.55 ; Dresser says under Felix, about 483, and Horolanus (in Calendar. Ecclesiast.), under Anastasius, in 498. The people who have invented these pitiful lies say, that on the third day before the kalends of October (Sept. 29), the temple dedicated to St. Mi- chael was miraculously revealed by him ; for after his appearance, when he promised victory to the Sipontines, it was a matter of doubt whether the cavern might be entered, or the place dedicated. The bishop consulted the pope, who recommended him to wait until St. Michael should declare his pleasure. In the course of the triduan fast, Michael appeared to the bishop, and said that there was no need for him to build and dedicate a church, for that he himself would found and consecrate a temple. The Archangel com- manded that divine service should be performed in it on the following day. Accordingly the bishop, accompanied by the people, entered the cavern in the morning, and found, carved out of the rock, a large and magnificent church with three altars, and a fountain of the sweetest water distilling from the rock into a glass basin, suspended by a silver chain. The pope, hearing these glorious tilings, consecrated the III kal. Oct. (Sept. 29) in honor of St. Michael and all holy Angels (Petr. de Natal., I. VIII, c. 130). This is the festival generally called Festum Bedicationis S. Michaelis in Monte Gargano ; but the ancient name was, Festum Bedicationis Basilica S. M., et omnium Sanctorum Angelorum. Sometimes, instead of " Monte Gar- gano," we find " Monte Tumba," of which the following account is given in the Metrical festivals : — " Sein Myhel in nouembre. hab ek a nob r dai. Bifore be feste of sein Luc. as sou ich telle mai. ~\ borou his feste was ifolide. ichol telle b' cas. Hit l>efel sene hondreb £er. ~j nyentcne sere. After our suete lord in his mob r alijt. b l to f?e bischop Haubere sein Mihel com anyjt. By ride b c montayne of Toumbe. as hit were in a sigt Of bilke bus of Tounbe. a cherche he let arere Such as bilke of Gargan. -j b l hit by time were." Fo. 14G6. The kalcndar of Arras, at May 8, has—" Inventio S. Michaelis archangcli 142 GLOSSARY. in Monte Gargano ;" and, at Sept. 29, the " Dedicatio Basilicae S. M." The Corso delle Stelle, p. 46, May 8, has — " L'apparizione di S. Michele Arc- angelo nel 491. sul Monte Gargano, in oggi detto Monte s. Angelo ;" and dates the dedication in 493 : " La miracolosa dedicazione nel 493. della chiesa di s. Michel Arcangelo nel Monte Gargano nel regno di Napoli." The The Saxon Menology (Jul., A. X), at May 8, makes the invention or appa- rition of the angel, that of his church; [Se "Dses] bset pee CDichahelip cijiice tepiept pun'Ben peep, on <5oem munte Eapjana. bseri pe mon paep oppcoten mi's hip agenpte ptpiaele. mi's by be he pol^e fcone peanp* pceotan. pe pro 1 © on boep pcpiaepep *cuna — [the day that St Michael's church was first discovered on Mount Gargan, where the man was shot with his own arrow, with which he intended to shoot the wild boar that stood at the door of the cave.} At Sept. 29 in this Menology, we have the dedication of the ehurch. The church of St. Michael, from the elevation of its site, is sometimes called " Ecclesia in nubibus" In all ages, lofty eminences — the " high places" of Scripture — have been the constant scene of idolatry, in consequence of the prevalent opinion, that the gods loved to reside on the tops of mountains or groves : " Upon every high hill, and under every green tree thou wanderest, playing the harlot" (Jerem., ii, 20). " They have built also the high place of Beel" (Jerem., xix, 5). So the temples of Apollo — " At pius JEneas arces, quibus altus Apollo Prsesidet." Virg. Mn., VI, 9. Dr. Middleton having quoted Cicero's invocation to Jupiter on Mount La- tium — " Tuque ex tuo adito Monte Latiali, sancte Jupiter" (Orat. pro Milone), remarks — " which pagan notion still prevails so generally with the Papists, that there is hardly a rock or precipice, how dreadful or diffi- cult soever of access, that has not an oratory, or altar, or crucifix, at least, planted on the top of it. Among the rugged mountains of the Alps in Sa- voy, very near to the little town of Modana, stands, on the top of a rock, a chapel, with a miraculous image of our Lady, which is visited with great devotion by the people, and sometimes, we were told, by the king himself —being famous for a miracle of a singular kind, of restoring of dead-born children to life, but so far only as to make them capable of baptism ; and our landlord assured us that there was daily proof of this miracle, in chil- dren brought from all quarters to be presented before this shrine, who never failed to shew manifest tokens of life by stretching out their arms, or even sometimes by making water, whilst they were held by the priest before the image. On the top of Mount Senis, the highest mountain of the Alps, in the same passage of Savoy, covered with perpetual snow, they have another little chapel, in which they perform divine service every year in August — and sometimes to the destruction of the whole congregation by the accident of a sudden tempest, in a place so elevated and exposed : ' Ye shall utterly destroy the places, wherein the nations served their gods upon the high mountains and upon the hills, and under every green tree. And ye shall overthrow their altars, break their pillars, burn their groves, and hew down the graven images of their gods.' — Deuteron., xii, 2, 3. Festa Paschalia. — Ecclesiastical writers, both Greek and Latin, call the three GLOSSARY. 143 feasts of the Nativity, Resurrection or Easter, and Pentecost, the Paschal Festivals, probably in imitation of the Jews, who gave the name of Pascha t<> the three principal feasts — the secnopegia, azyma, and pentccost. F-esta Principalis. — The chief festivals in a year observed by any church. The Trentalc of St. Gregory enumerates ten, which may, perhaps, be considered as coming under this description with regard to CTwistendom, the universal church (see Fest). In some monasteries, the principal festivals were marked by a change in the ordinary customs; thus, St. Athelwold allowed a gallon of wine, on the principal festivals, to every six brothers of his foundation at Abingdon, instead of the same quantity of hydromel, which the monks re- ceived on common festival days : " In festivis diebns constituit illis, sive in albis sive in cappis, idromelum, videlicet, ad prandium inter sex fratrcs sex- tarium, Sua. in prrecipuis vero diebus quas apud nos principales observemus, scilicet Natali Domini, in Pascha, in Pentecoste, in Assumptione s. Maria?, et in Nativitate ejus, in Natali Apostolorum Petri et Pauli, in Festivitate Omnium Sanctorum, vinum illis constituit ad mensuram qua prius, &c." (Dugd. Monast., t. I, p. 517). The monks of Evesham also reckoned seven of these days, which they excepted from the usual charity of the cellarer, but claimed it on the octaves of those principal festivals that were not cele- brated in caps or copes : " Debent et monachi de cellario singulis diebus Sabbati caritatem ad collaco'em pro mandato et ad omncs collaco'es festivi- tatum tarn in cappis q'm in albis in vigiiia et in die exceptis collacionib. sep- tem festivitatum — Debent eciam habere caritatem de cellario ad prandium singulis diebus octabarum principalium festivitatum qua) octabas habent exceptis diebus quibus sunt in capis" (Cartul de Evesh., Harl. MS., 3763, fo. 152). Probably this, or a similar custom, may have given rise to the Poculum Charitatis, of which a different explanation has been adopted in vol. I, p. 101. Festc. — See Fest. Feste aux Cornets, or Le Quarel St. Gentien.— The Horn-feast, May 7 : the eve of the translation of St, Gcntien to the abbey of Corbie. On this day, after vespers, a number of the inhabitants of Corbie, who hold of the abbey certain portions of land called quarelli (whence the word quarel), repair, each with a cow's-horn in his hand, to the abbey, where the horn is filled with wine, and they return home in the same order. Feste des Merveilles. — The Feast of Miracles, Monday next before the feast of St. John the baptist, June 24, in a charter of Philip, duke of Savoy, in 1312. This festival was abolished about 1401. Feste de Nowel.— Christmas ; in the body of an indenture of the year 13G0 (Rymer, t. Ill, p. i, p. 510). See Nmoel. Feste des Palmes. — The feast of Palms, or Palm Sunday, in the will of Sir John Cavendysche, chief justice 39 Edw. III. It is dated from Bury St. Edmunds, on " le Vendredi proscheyn devant la feste des palmcs, Pan du rcigne le Roy Richard Seconde, apres la conqueste quart" (Archoeol., t. XI, p. 55, 50); that is, Friday next before Palm Sunday, 4 Rich. II, or March 10, 1380. Feste des tus Seinz. — Feast of All Saints, Nov. 1, L. 471. A letter of Edw. Ill, in 1357, is dated " Don' en nostre palays de Westm' la feste de Touz Saintz."— Jtymer, Mil, p. i, p. 382. 144 GLOSSARY. Festen Meblee, Foetce Mouables. — The moveable feaets, of -which only five arc named in the ancient metrical festivals, which proves that they were written before the institution of the Festum Corporis Christi, by Urban IV : " Festen meble. b r bef> iclepit vif in be sere, be ferste is to sonke alleluy. our penance to rere. •j subbe Lente. ~j subbe Ester, b' gladeb moni on. j>e Rouisouna. White Sondai. b 1 last is of ech on. bis beb be fif festes meble b c incomeb ech ger. ■j neuer a ger ne bileueb in stede b* hi duden er." Cott. MS., Julius D. IX, fo. 49. The Harleian copy, Cod. 2277, has for rubric Festes Mouables. Festival, Festivitas. — The same as Feast and Festum ; but festivitas appears to have been originally applied to the days which the Roman emperors set apart for the celebration of a victory, or other great event. In the first law enacted for the regular observance of festival days, made by Charlemagne, it is synonimous with Natalis, which is also the same as Festum, except that it denotes the birth-day : " Hoe sunt festivitates in anno, qua? per omnia venerari debent : Natalis Domini, S. Stephani, S. Joannis Evangelistae, In- nocentum, Octavos Domini, Epiphaniae, Octavae Epiphaniae, Purificat. S. Mariae, Paschae dies octo, Litania Major, Ascensus Domini, Pentecostes, S. Joannis Baptistae, S. Petri et Pauli, S. Martini, S. Andreae. De Assump- tions S. Maria? interrogandum relinquimus" (Capit., 1. I, c. 158). In a charter of Henry I to the city of Rochester, " ipsa die festivitatis sancti Paulini, et priori die ante ipsam festivitatem" (Text. Roffens., by Hearne, p. 172). " Alio die post festivitatem sancti Petri qui dicitur ad vincula" (Sparltes, p. 75). " Hee sunt festivitates, in qnibus dominus pontifex debet coronari : — In festivitate sanctorum coronatorum, in festivitate Sancti Mar- tini ubi qui dicitur iEquitii, in festivitate S. Clementis, in dominica de Ad- ventu, dominica de Jerusalem, dominica de Gaudete, in festivitate Domini, in festivitate S. Stephani, in Epiphania, in dominica Laetare Jerusalem, in Pascha, in feria secunda ad Sanctum Petrum, in dominica Ego sum pastor bonus, in Ascenscione, in Pentecoste, in festivitate S. Petri, in Anniversario . suo, in festivitate sancti Silvestri." — Addit. Lib. Pollicit. Ordo. Rom. XI, p. 153. Festivitas b. Ankjj, Matris S. Marine. — July 2G. In a mandate from "Wil- liam, archbp. of Canterbury, to the bp. of London, in 1383, he says that Urban VI, in the fourth year of his pontificate, directed the festivity of St. Anne, mother of St. Mary, to be celebrated in England (Spelm. Coneil., t. II, p. 636-7). It had been celebrated here in the time of the Saxons (see Anna, mother of Mary), and in John Mirk's days : " Gode men je schul suche a day haue be fest of seynt Anne, b l was modur of oure Lady" (Cott. MS., Claud. A. II, fo. 93 b.) Baronius observes that it has long been ce- lebrated (July 26) in both the Eastern and Western churches (Not. ad Mart. Annal., t. I, n. 41). Gregory XIII, by apostolical letters, dated May 1, 1584, confirmed it to be held for ever on this day. — Casal. de Vet. Sacr. Christ. Jtitibus, p. 425. Festivitas Corporis Jesu Christi. — By this name, according to Petrus de Natalibus, who speaks of it as recent, Urban IV, in 1262, the first year of GLOSSARY. 145 his pontificate, instituted the moveable feast of the body of Chri9t, to be annually celebrated on the Thursday after the octaves of Pentecost (see Cor- pus Ckristi Day). All accounts agree that the pope was moved to it by a miracle, in testimony of the real presence in the sacrament. The Venetian bishop's account of this miracle i9, that a priest, doubting the reality of the sacrament, broke the bread, when immediately living blood gushed forth, and stained the corporal so, that it could not be removed by any lotion : " Festivitas corporis Jesu Christi ab Vrbano papa quarto nuper instituta est, videl. anno d'ni M. eclxii anno pontificatus ejus primo. Cujus insti- tutio tarn motiua fait miraculum quod tunc temporis apud Vulsinum castrum apparuit. Cum enim quidam presbyter de veritate sacramenti aliquid hesi- taret, ct sacram hostiam confregisset subito sanguis vivus ex hostia manare cepit, et corporale adeo cruore tinxit, &c." (Petr. de Nat., I. V, c. 45). If there were any value in modern miracles, it would be but fair to mention that Archbishop iElfric, in the Saxon sermon in which he triumphantly up- sets the whole doctrine of the real presence, quotes two miracles from the Lives of the Fathers, as proofs that the sacrament is the body and blood of Christ, not corporeally, but spiritually : SoSlice hir lp ppa ppa pe ajn. cpae^on Cruj-rep hchama -j hip blo*o na lichamlice ac jafTlice (Cott. MS., Faustin. A. IX, fo. 134). Very little dexterity in juggling is required to perform all the three miracles. The bull by which the festival was insti- tuted was issued in 1264, and gives it another name. In consequence of the bull, the festival was this year first celebrated, June 19 (L'Art de verif. let Dates, t. II, p. 367). See Festum Corporis ct Sanguinis Christi. Festivitas Dominicfe Matris.— The Annunciation, in the Council of Toledo, an. 636, when it was ordained to be celebrated the eighth day before the Nativity of Christ (Pavin., Con. I). The number and date of the council which made this ordinance, are differently stated in the authors who have mentioned the festival. The Council of Toledo IX began in Dec, and ended in Jan., 653 ; that of Toledo X sat Nov. 2, 655 j and that of Toledo XI, Dec. 1 , 656. The latter made seven canons, by one of which they altered the time of the festival, according to the usage of many foreign churches : " Nam in multis ecclesiis a nobis ct spatio remotis et terris hie mos agnoscitur reti- neri" (Verif des Dates, t. II, p, 16). Caranza, in his Epitome Concilium, remarks, that it wa9 celebrated only in Spain ; but the testimony of the council decides against him, and against his corrector, Hospinian, who ob- serves, that it was celebrated in other countries, though not on Dec. 18, but March 25 (see Annunciatio Dominica). Platina, Bale, and others, in their Lives of Sergius, attribute the institution to that pope in 688 — perhaps he fixed it to the 25th of March. In the kalendar of Arras, it is called " Con- ccptio Christi & Passio Domini" [the conception of Christ and passion of our Lord], making apparently two festivals. Casalius errs in stating that the Annunciation has existed in Spain, from the time of the Council of Toledo, as Our Lady's Expectation (De Vet. Sacr. Christ., in notis, p. 422 ; see Expectatio b. Maria). When the Annunciation falls in Passion Week, it is celebrated, by ancient custom, on the day before Palm Sunday. In the worship on this festival, the Virgin is saluted, at the ringing of a bell, with the Hail Mary, when the angels are supposed to be also singing the hymn. This piece of idolatry was introduced by John XXII, in 1325 (Polyd. Vcrg., Vol. II. u 146 GLOSSARY. 1. VI, c. 12, p. 308). In this hymn, the Virgin is styled Star of the Sea, Mother of God, Queen of Heaven, Sec. " Ave maris stella Dei mater alma," &c. Bede also calls her Star of the Sea, Light of the World: " Stella Maris, Lux Mundi," &c. (Op., t. VII, p. 184-6). J. Lydgate, the poet, calls her the " Be- nign Lantern;" and before his time Mirk, in his second sermon on the As- sumption, says that " Cryste, goddys sone of heven, b l was borne of ourelady & fostred of her brestes. bis day he tok hur vp in body & soule into heuen & sette hyr be hym in hys trone and coronet hur quene of heven and em- peras of helle and lady of alle be worlde. Wherfore bysday alle be angelles of heven comon beforen hur doing to hur alle be service b' bei cowthen os bei owen to don to here quene and here lordys modur," with much more of the same stuff (Cott. MS., Claud. A. II, fo. 98 b.) Nothing seems more certain, than that the Romanists continue the worship of their prototypes, the Isiaci, or Roman priests of the Egyptian goddess, Isis of a thousand names, as she is termed by Plutarch (De Is Id. et Osirid., c. 53), and in an ancient inscription to her and Serapis, copied by Mabillon (Iter. Germanic., p. 16):- ISI MYRIONYMIiE ET. SERAPI EXSPECT METIS AVG. D. V. SL. Isis was the mother of god, the star of the world, the light of the world ; as Hecate, Proserpine, &c, she was queen and empress of hell ; as Juno, Diana, &c, she was queen of heaven, the light of the world ; as Venus, &c, she was star of the sea, &c. It would be easy to produce quotations from pagan authors, to illustrate each instance of parallel idolatry, and to establish the fact, that the worship of Isis has more followers in modern, than in an- cient times. The Jews formerly sinned in the very same respect : " But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the Queen of Heaven, and to pour out drink offerings unto her, as we have done, we and our fathers, our kings and our princes in the cities of Judah, and in the streets of Jerusalem." " But since we have left off to burn incense to the queen of heaven, and to pour out drink of- ferings unto her, we have wanted all things, and have been consumed by the sword and by famine." " And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men ?" — Jerem., c. xliv, v. 17, 18, 19. Festivitas Inventionis S. Albani. — This festival occurs twice among the Saxon Latin charters of St. Albans. — Dugd. Monast. Angl., t. II, p. 17, per Ellis. Festivitas B. Mari^ Conceptionis.— The conception of our Lady, in the con- GLOSSARY. 147 stitutlons of Sim. Mepham, archbishop of Canterbury, passed in a provincial council held in 1328 at St. Paul's, in which it is stated that the festival was instituted by his predecessor, Anselm (Spchn. Concil., t. II, p. 494). Pe- trus de Natalibus observes that it is not celebrated by a general institution of the church, but out of the special devotion of some persons in many churches. The author was Anselm, who died in 1109, and who invented this festival in obedience to a command delivered to him from the Virgin Mary, by St. Nicholas, during a storm at sea. The dead saint promised that the Virgin would save him from drowning, if he would make a vow to institute this festival. The living saint inquiring about the day and office necessary, was answered the Gth id. Decemb. (Dec. 8), on which day our Lady conceived ; and as to the office, he might take that for the Nativity, only changing the name (Cat. Sa?ict., I. I, c. 42). Azoreus observes that it began to be observed in the time of St. Bemhard, but not in the whole church before Sixtus IV (Casal.,p. 422J. As it occurs in the Saxon kalen- dars V. & T. (though not in G), we may refer it to the 9th or 10th century, which will coincide with the opinion of Asseman, who observes also, that it was still more ancient in the Eastern church. — Cal. Univers., t. V, p. 433. Festivitas Modwennae. — July 5. " Installatus secunda festivitatis sanctaj Modwennse." — Annul. Monast. Burt., p. 285. Festivitas Omnium Sanctorum.— Nov. 1: E.459 (Petr. de Natal., 1. X, c. 1). Some account of the festival of All Saints has already been given, under its old English name of All Hallowenmas. According to Bede, Boniface IV (about G07) begged the Pantheon from the emperor Phocus, and, having cleared it from the images of a multitude of devils, replaced them with a multitude of saints, and so made the temple of all the gods a church of the holy mother of God, and of all the martyrs, in order that the whole people should assemble there on the 1st Nov., as on the Nativity of our Lord, in honor of all saints : " Legimus in ecclesiasticis historiis, quod sanctus Boni- facius, qui quintus a Beato Gregorio Romans urbis episcopatum tenebat, suis precibus a Phoca Caesare impetrarat donari ecclesiae Christ! templum Romsc, quod ab antiquis Pautheum antea vocabatur : quia hoc quasi simul- achrum omnium videretur esse deorum, in quo eluminata omni spurcitia fe- cit ecclesiam sanctaB Dei Genetricis atque omnium Martyrum Christi, ut exclusa multitudine damioiium, multitudo ibi sanctorum a fidelibus in me- moria haberetur, et plebs universa in capite Calendarum Novembris, sicuti in die Natalis Domini, ad ecclesiam in honorem omnium Sanctorum conse- cratam conveniret" (Serm. JEstival., Oper., t. VII, /;. 211). The substance of this father's account was received by his countrymen : Galpa hahjpa nt> a-pypt jepette Bonepaciup pe papa on Rome mi"t> by be he on fcone "Dycje jehaljo'De to einican S'ca CDapian -j eallum Cpiptep map- typum fcujt •eeopoljyl'ea hup -J5 hy nemnu$ Pantheon, in 4am Romane XuIVjii £a hy ha-fcene psepou eallum heopa "eeopolsyltmm. -j pfcfcan hy Cpiptene pa:pon by Sap popfce'fcon eallpa halijpa jemyn 1 ©. ~j pe papa fca behead, pat ajhpylce jeape pe "fcas [Nov. 1] in jo'cep cipicum in Cpiptenum polcum pape on ppylcpe appypfcnyppe. ppylce pe apypta T>ivj, m natule Vm. fcat ip pe a-pypta "twj — [Honiface, the pope at Bome f flr«t appointed tin but Of AU Saints, for which purpose he hallowed for a church to St. Mary and all Christ's martyrs, the house of idols which 148 GLOSSARY. is named the Pantheon, and in which the Romans, when they were heathens, sacrificed to their idols, and after they were Christians, they there celebrated the memory of all saints ; and the pope then commanded that, every year, this day in God's church, among Christian people, should be in reverence as the first day in the Natale Domini, which is the first day [of Christmas] Cott. MS., Julius A. X, fo. 100. This account, however, is not strictly cor- rect. Boniface decreed that the Pantheon should be sacred to St. Mary and all martyrs : May 12, " ad iv iduum Maii sacravit" Pol. Verg., I. VI, c. 8, p. 378); others say May 13, " in id. Maii" (Martyrol. Roman., p. 137 ; Antic, 1586). The reason alleged for selecting this day is, that May 1 was already occupied by the festival of All Apostles (Durand. de Mat. Div. Off., 1. VII, c. 34; Pol. Verg , I. eit. ; Hospin. de Fest. Christ., fo. 142). The bishop Petrus de Natalibus, having, perhaps, some notion of the identity of the Romanist Virgin Mary with the Roman Deum Mater, say9 that the Pantheon was erected in honor of Cybele, mother of all the gods (I. X, c. \) : Pliny, however, says that it was erected to Jupiter Victor ( Hist., I. XXXVI, e. 15,). " The noblest heathen temple (says Dr. Mid- dleton) now remaining in the world, is the Pantheon, or Rotunda, which, as the inscription over the portico informs us, having been impiously dedi- cated of old, by Agrippa, to Jove and . all the gods, was piously reconse- crated, by Pope Boniface IV, to the blessed Virgin and all the saints : " PANTHEON, &c. AB AGRIPPA AUGUSTI GENERO IMPIE JOVI, C&TERISQUE MENDACIBU8 DIIS, A BONIFACIO IV PONTIFICE DEIPAR.E et SS. CHRISTI MARTYRIBUS PIE DICATUM, &c. " With this single alteration, it serves as exactly for all the purposes of popish, as it did for the pagan worship for which it was built. For as, in the old temple, every one might find the god of Iris country, and address himself to that deity whose religion he was most devoted to, so it is the same thing now — every one chooses the patron whom he likes best ; and one may see here different services going on, at the same time, at different altars, with distinct congregations around them, just as the inclination of the people leads them to the worship of this or that particular saint. And what better title can the new demi-gods shew to the adoration now paid to them, than the old ones, whose shrines they have usurped? or how comes it to be less criminal to worship images set up by the pope, than those which Agrippa, or that which Nebuchadnezar set up ? If there be any real differ- ence, most people will prefer the old possessors. For those heroes of anti- quity were raised up into gods, and received divine honors, for some signal benefits, of which they had been the authors, to mankind, as the invention of arts and sciences, or of something useful or necessary to life (Cie. Nat. Bear., 1. II, 223 ; Off., Ill, 299); whereas, of the Romish saints, it is cer- tain that many of them were never heard of, but in their own legends or fa- bulous histories — and many more, instead of services done to mankind, GLOSSARY. 149 owe all tho honors now paid them to their vices or their errors, whose me- rit, like that of Demetrius (Acts, xix, '23), was their skill of raising rebel- lions in defence of an idol, and throwing kingdoms into convulsions for the sake of some gainful imposture." The ancient idols were of more use than the modern, if we may trust the statement in Mirk's homily on this festival; describing the Pantheon, he says . " Furst it was ordcynot for a tempul ha- lowiug, for whau be Romanus weron lordys of alle be worlde, bei madon a tempul in Rome rownde os a dof-hous, and callud it Panteon, and setton in be mydul of be tempul an ymage bat was chef Mawmete of alle Rome, and ban of yche londe in be worlde anob r ymage rounde alle aboute be be wall, & be name of be londe b l be ymage was of, was wryton vnder be fete of be ymage, & alle weron so made be nygromancy, b' whan any lond tumyd fro be empoure of Rome, anone be ymage of b l lond tumyd his faas to be walles & hys bak to be ymage of Rome. So whan be byschoppus comyn into be tempul & segh an ymage tumyd, bei lokyd of what lond, and so sode anone and tolde be emperour" (MS. Claud., A. II, fo. 111). Afterwards Gregory IV, in 834 or 835, on account of the difficulty of providing at Rome for the influx of worshippers on this day, transferred the festival from May 13 to Nov. 1, and ordained that not only the Virgin and martyrs, but the memory of all saints should be celebrated (Pol. Verg., 1. tit. ; Joach. Hildebrand. de Diebus Sanctis, p. 113). Sigebert, in Chron., an. 835, says that Gregory instituted it at the request of the emperor Louis ; but Vincentius (I. XXV, c. M) relates that the pope asked him for a confirmation of it, whence it appears, says Hospinian, that in these times the popes could not institute festivals of their own authority (De Fest. Christ., fo. 142 b.) Salmuth makes the same inference from the words of Bede, where, speaking of Boni- face, he says—" suis precibus a Phoca Csesare impetrarat donari ecclesia; Christi templum Roma?, quod ab autiquis Pantheum antea vocabatur." — " Ex quo Bedae loco satis colligitur vetere3 Christianos, multa ab horrida ilia Ethnicorum antiquitate in usum ecclesiae flexisse ; sed interveniente ta- men imperatoris autoritate ; sine qua vim ilia suam retinere non possent" (Comment, in Pancirol., p. i, p. 108, where he refers to Novel. Justin. 67, de non adificandis novis ecclesiis — the care of sacred matters belongs to the prince, and to his authority it is competent to make laws concerning them, and to order and forbid them). The history of this feast, and the reasons for its institution, are briefly recounted in the old MS. metrical treatise on the festivals of the church : — " Alle haluen dai we holdeb one tyme of be sere For mony enchesouns holi cherche b l ous gan lcrc. On is for be grete nombre b l of alle haluen is, b l ech ne mai nojt at his feste. an dai habbc ywis : Anob r is b l we feblc bob b l we nc mowe noxt alle \>c festen hi horn seluen holde. as hi dob in be jcre falle. Mmiofas be gode pope, to bis fals autcris conic And of bilk false godes grct 501110 ho 110m. In * * * of an cherche he set rorc. Of our ludi and ul hulwc in bilke place were, 150 GLOSSARY. At 6lx hondreb ger and fife, our lord b r bifore Of Marie his suete inob r an eyre was ibore. be cherche )> l of our ladi was. and of al halwe b° ifounde Stond gut at Home, and is iclepeb Marie la Jlounde. be pope also Bonefas. an dai in be sere. In hono r of alle haluen. he let haluy bere. And het borou al cristendom. halwy bilke dai. At bilke time he was iholde be enlefte dai in Mai. Ac be pope Gregori. b l b r after longe com. Isei b' be dai to halwy was borou al cristendom. And b r rijt was b r ech man. be meste and be leste. In hono r of alle haliie. made banne feste In a starce tyme of be ger. ge woteb hit is in Mai. So gret feste for to holde. as fel to bilke dai. b r fore he let ben dai torne. as me him holdeb jude. In be ftrste dai of Nouembre. whan god is nogt to late." Cott. MS., Julius D. IX, fo. 158 b , 159. The Council of Mayence, which was held about 820, makes no mention of the festival of All Saints in can. 36, whence we may conclude, that it was not observed in France before the time of Louis the Pious. Festivitas S. Petri.— Aug. 1. " Alio die post festivitatem sancti Petri qui dicitur ad vincula." — Sjmrkes, Script., p. 410. Festum.— See Feast, Fest, Festival. In dates Fcstum is often omitted, as in that of the Council of Compeigne : " Pridie nonas Januarii, A. d. 1303, die Veneris post Circumcisionem" (Verif. des Dates, t. Ill, p. 109). Sometimes it is understood, and a genitive case of the name follows a pre- position, which governs the accusative or ablative, as in a German charter of liberties in 1237—" Dominica post Bartholomsei et post Galli omnibus liberum forum erit usque in nonam horam tertii diei, nisi fori violaverit li- bertatem, quod qui fecerit mortis sentencitB subjacebit." — Baring., Clav. Diplom., n. I, p. 478. Festum Agnetis Secundo. — Jan. 28: E. 449; L. 461. In the kalendars of Arras, 826, V. 422 ; T. 435. This festival is the octave of St. Agnes, but erroneously, for no octave was ever ordained. Properly, it is the second commemoration of St. Agnes — " La seconda Memoria di s. Agnese," as the modern Romans term it. According to Belethus, cap. 75, this festival com- memorates her appearance to her parents, when lamenting over her grave, on the eighth day after her martyrdom. Festum Aman. — A Jewish festival in honor of Haman, who was hanged by order of Ahasuerus. It was celebrated on the 14th and 15th of the month Adar, which answers to our February and March. Festum Annunciationis S. MARiiE. — See Festivitas Dominica: Matris. Festum Apostolorum, or Omnium Apostolorum. — The feast of All Apostles was formerly celebrated May 1, in the Latin church, and June 30 in the Greek church. Durandus seems to attribute its institution to Gregory IV, 834 (De Ration. Div. Off., I. VII). But it must be much more an- cient ; the feast of the apostles Philip and James is found in the kaleudar of GLOSSARY. 151 Arras (an. 82G,), and in the Dano-Saxon Menology ; and tlife festival is sup- posed to have originated from the consecration of the church of St. Philip and St. James, hy John III, in the sixth century, when he prohahly res- tricted the feast of all the Apostles, May 1, to those two only. See Phi- lip §• JAME3. Festum Architriclini. — The name of the second Sunday after the Epiphany, taken from the marriage of Cana. Du Cange considers it to he the name of a person, and not that of an office: however this may be, he finds it used as a date by Puricellus, in Basilic. Ambro$., p. 1003: " Architriclini fcsti, quod celebratur annuatim pro imperatorc Frederico, et filio ejus Anrico." " Die Architriclini."— Gloss., t. Ill, col. 428. Festum Armorum Christi. — See F. Lancea ct Clavorum Chkisti. Festum Ascensionis Domini.— See Asctmsio Domini. There is no particular mention of this festival among the ancient authors, by whom it was compre- hended under the fifty days of fast after Easter. Augustin, in Epist. 118, names the Passion, Resurrection, and Ascension of our Lord into Heaven, and the Advent of the Holy Ghost from Heaven, as the principal feasts of his time. After the abrogation of the fast of fifty days after Easter, it was made a peculiar solemnity.— Hosp., Fest. Christ. Festum Asinorum.— At Rouen, Dec. 25 ; and at Bcauvais, Jan. 14. — See v. I, p. 140. Festum Asymorum. — See Festum Azymorum. Festum Autumni. — See Festum Inductionis Mail. Festum Avinculis S. Petri. — See Petri ad Vincula Festum. " Nullus etiam tenens conducat pro tempore messis famulos ceu famulas quo usque elegerit quos voluerit in festo 6ive citra festum avinculis sancti Petri, sub poena xld." — MS. Exempl. Consuetud. Manerii de Cocherham, co. Lane, temp. Edic. I (Hil. T., 21 Elvz., rot. 110, Rememb. Off. Excheq.) Festum Azymorum. — The feast of unleavened bread ; from the Greek ne- gation a, and £vun, ferment. It is taken for Easter, though the Jewish Azymes commenced at the end of the Paschal feast (Pol. Verg., I. VII, c. 6, p. 312). This term is of frequent occurrence in the disputes between the Greek and Latin churches — the latter contending that the bread in the mass ought to be unleavened, in imitation of the Paschal bread of the Jews, and of our Saviour, who, on the day of the Passover, instituted the sacrament of the Lord's Supper, of which the mass is a profane travesty. As a date, it is used for Easter Day, in Orderic. Vital., 1. II, p. 81G. Festum S. Bonifacii. — See sujtra, p. 132, cent. 8. Festum Broncheriai. — The feast of the branch; Palm Sunday. Festum Calendarum. — Tins appears to have been a name of Christmas, which is still called Les Calencs at Marseilles. Sec vol. I, p. 110. Festum Calicis. — The feast of the cup, celebrated in commemoration of the eucharist, or Palm Sunday. Festum Carnpanarum. — The feast of hells, March 25, cither on account of the ringing of bells on that day for the Annunciation of the Virgin, or because the people are called upon to salute the Virgin by the ringing of a bell (see Festum Annunciationis b. Maki.k). Pancirollus and others ascribe the in- vention of bells to I'aulinus, bishop of Nola, in Campania (in 400 or 458), whence they were called Campancc and Nolce (Nova Iitperta, tit. IX, p. 152 GLOSSARY. 158). The larger, or church, bells are usually callcfl Campantc, while 'the little tinkling bells of saints are Nolo?. Polydorc Vergil quotes Joscphus, (Antiq., I. 3), to shew what he might have learned on better authority (Exod., xxviii, 34), that the bell was known in the time of Moses (I. Ill, c. 18, p. 204). It seems probable that Paulinus merely transferred the use of the bell from profane to divine purposes, and that he was the first to sus- pend them in churches. If the early Christians had dared to use a bell to call the people to prayers, it is not unlikely that they would have mentioned it by the Roman or Greek name, instead of the eceneral term, signal: Thus, in the translation of Ephrem, who lived about 370 — " Signo ad syntaxin, et officio dato, omnium ultimus tunc frater occurrit ; et ante omnes e con- gregatione exire conatur" (Horn. Parcenes., 43). Gregory of Tours, in 580, uses the term " commoto signo" [the signal having been moved or given], for divine service in a baptistery (Vit. Pair., c. 4) ; and here signum seems to be a bell. The camjmncc, or large bells, were in use in 600 : " Jussi in- cipiunt in ccclesia litaniam, tertiam, et campanae tanguntur, et ingrediuntur ad missam" (Ord. Rom., tit. de Sabbat. Sand.) Polydore Vergil says that it was Pope Sabinian who decreed that they should be rung at stated hours for prayers (I. VI, c. 12, p. 398). This pontiff succeeded Gregory the Great in 599. In England, they were employed for this purpose in 700 (Bed., Hist. Eccles., I. II, c. 23). The rational utility of bells could not preserve them from stupid superstition ; John XIII consecrated a new bell, which had been placed in the church of St. John Lateran, and gave it the name of John. This was about 968, but Baronius places it in 904 : the question is of no importance — all the bells were soon consecrated, and separately de- nominated in this manner ; and Casalius is very anxious to correct the no- tion of the common people, who not very unreasonably call the ceremony baptizing the bells. We learn, however, from him, that the profanity does not extend to the rites of baptism (De Vet. Sacris Christ. Ritibus, c. xxxxii, p. 150). The American author of Popery Revealed says that the following inscription, declaratory of their uses, is placed upon the consecrated bells — " Colo verum deum ; plebem voco ; et congrego clerum Divos adoro ; festa doceo ; defunctos ploro ; Pestem, Dsemonesque fugo." [I worship the true God ; I call the people, and assemble the clergy ; I adore the Gods ; I teach the time of festivals, lament the deceased, and put to flight pestilence and devils.] To much the same purport are the verses in Glos. Extravag., de Offic. Custod., c. 1 : " Laudo deum verum, plebemque voco, congrego clerum, Defunctos ploro, nimbum fugo, festaque honoro." Our Lord I praise, the people call and clergy bring, The dead lament, toild storms disperse, and saint-days ring." The ringing of bells to the praise of God was an invention of Gregory IX, between 1227 and 1241 (Petr. Messia, par. iv, c. 9 ; Plat, in Vit. Greg. ; Casah, loc. cit.) John XXII (from 1410 to 1417) decreed, that thrice every GLOSSARY. 153 day the bells should be rung ot vespers, when every one must recite the sa- lutation to the Virgin (Pol. Verg., loc. cit.) ; for when the bell rang, the angels, as well as the people, sang the Ave Marin, or Hail Mary. The bells were also inscribed with the holy words, " Ave Maria gratia plena" [Hail, Mary, full of grace], or " Verbum Caro factum est" [The word was made flesh], of both which, devils and evil spirits are vastly afraid—" qute tre- menda sunt Daemonibus" (Casal., lib. cit., p. 193). All this goes to account for the name of Festum Campmiarum, as applied to the Annunciation. For most of the purposes enumerated above, the bell, trumpet, drum, or other sounding instrument, was employed by the ancient pagans. They rang the bell on occasions of death, as appears from the ancient scholiast on Theocritus, because they believed that it would expel spectres and fiends (Adv., jun , Animadv., I. Ill, c. 11). Apparently for the same reason, the Synod of Worcester, in 1240, direct the priest to take with him a bell and candle when he bears the eucharist to the sick ; though it must be confessed, that they order a little bell to be rung on raising our Lord's body by the hands of the priest, in order to excite the devotion of some and the charity of others, which is a tolerably miraculous property in bell-ringing (Spelm. Concil., t. II, p. 243). Among the pagans, it was a repellent of the arts of en- chanters, and an assistant to the moon under an eclipse. The same notion prevailed among the Christians in the time of St. Ambrose (Homil. 82,). It was used to dissipate thunder-clouds, and the bell is now rung under the same rational notion (Martin, del Rio, JDisq. Mag., I. VI, c. 2, fo. 221 — where many other papistical absurdities may be found relating to bells. The expulsion of the devil by the noise of a bell or a kettle-drum is a very an- cient superstition : the priests of Isis used the sistrum to drive away Ty- phon, or the evil principle (Plut. de Iside et Osiridc, c. 63), and various noisy instruments answer the same purpose among the Hottentots, Caffres, the negroes on the coast of Guinea, some tribes of North American Indians, and by other savages in different parts of the world. We are, therefore, at no loss to account for the importance attached to consecrated bells at the present day. Many ridiculous miracles arc related of bell-ringing (Audo'en. Vit. S. Eligii; Petr. Cluniac, I. I, c. 13). In Sir John Sinclair's Statistical Account of Scotland, the Rev. Mr. Patrick Stuart, minister of Killin parish, Perthshire, says — " There is a bell belonging to the chapel of St. Fillan, that was in high reputation among the votaries of that saint in old times. It seems to be of some mixed metal. It is about a foot high, and of an ob- long form. It usually lay on a grave-stone in the church-yard. When mad jm pple were brought to be dipped in the saint's pool, it was necessary to per- forin certain ceremonies, in which there was a mixture of druidism and popery. After remaining all night in the chapel, bound with ropes, the bell was put upon their head with great solemnity. It was the popular opinion that, if stolen, it would extricate itself out of the thief's hands and return home, ringing all the way. For some years past this bell has been locked up, to prevent its being used for superstitious purposes." Festum Candelarum, or Cuudelosa. — The feast of candles, in a charter of 1280. Sec Candlemas ; Fes/inn Luminum. Festiini Catenarum S. Pbtbi. — The feast of Peter's chains, August 1. Pope Alexander i* said to have found the chains about 11!), and tin; festival to Vol. II. \ 154 GLOSSARY. haye been instituted by the empress Eudoxia, wife of Theodosius, in the fifth century ( Hildebrand. de Diebus Sanctis, p 103.) See Petri ad Vincula Festum. Festum Cathedrae S. Petri. — See Festum S. Petri Epularum. Festum Christi.— Christmas, in the Anglo-Saxon Chronicle (Art de verif. les Dates, r. II.) " Festum Christi Nativitatis" occurs thrice in letters pa- tent of Edw. Ill, 1346.— Bymer, t. Ill, p. 83. Festum Compassionis, or Septem Dolorum B. Mari^:. — This festival is called the Sorrows of the B. V. Mary in the Laity's Directory, and " La Madonna de' sette Dolori" at Rome (Cor so delle Stelle, p. 37). It was instituted at Toledo by the Abp. Ildefonso, and in England by Anselm, abp. of Canter- bury (Concil. Lond., an. 1328, c. 2). Theodoric, archbp. of Cologne in 1423, ordained it to be solemnly celebrated on Friday after the Sunday Ju- bilate (Friday in Passion Week), in all the churches of his province : " Sta- tuimus ut deinceps singulis annis feria sexta post Dominicam Jubilate in omnibus ecclesiis provinciae nostrae solenniter celebratur" (Stat. Cone. Col. c. 11 ; Harduin., Collect., t. VIII, p. 1013). This rule is observed in En- gland and Italy ; but at Lubeck it is held on Friday before Pentecost, and, in France, Wednesday of Passion Week. In some places, the festival ap- pears to be called " Commemoratio Septem Dolorum." — Hospin. de Fest. Christ., fo. 80. Festum Conceptionis S. Johannis Baptistoe. — Sept. 24: G. 414; V. 430. In some Continental churches, it was celebrated Sept. 20. A homily was written on the conception of St. John the Baptist by Chrysostom, Oper., t.Yll,hom. 51. Festum Consecrationis Candelarum. — The Feast of the Consecration of Can- dles, is but another name of Candlemas, or Purification of our Lady (Feb. 2), from the benediction of the candles, which are this day borne in procession to drive away the devil, and is more consonant to paganism than Christian- ity ; for we read that, formerly, Proserpine was worshipped in this manner with torches and lamps. — Matt. Dresser, de Festibus Diebus, p. 27. Festum Coronae Christi. — Feast of the Crown of Christ, sometimes called the Crown of Thorns, celebrated in Germany on Friday after the octave of Easter — or the following Friday, if the first is occupied (Verif. des Dates). See Festum Lanceee et Clavorum Christi. Festum Coronae Domini. — Feast of the Crown of St. Louis, celebrated at Pa- ris Oct. 11. — Verif. des Dates. Festum Corporis et Sanguinis Christi. — The Feast of the Body and Blood of Christ has already been noticed, under the mutilated names which it now suits the Papists to employ in designating a festival, which they pretend was instituted in honor of the host, but which, in reality, was to commemo- rate the dream of Eva, a female fanatic of Liege. Under the name of Corpus Christi Day, and Feast of Corpus Christi, it is now employed to adorn the doctrine of Transubstantiation, and, therefore, the rites by which it is cele- brated merit examination. Petrus de Natalibus describes what he believes to be the miracle which occasioned Urban IV to institute the feast of Cor- pus Christi (see Festivitas Corporis Jesu Christi) ; and the authors of the " Art de verifier les Dates," in their chronology of the popes, state that it was instituted in consequence of his having seen, when archdeacon of Liege, GLOSS A It T. 155 the feast of the holy sacrament produced in that church. He extended it, they say, through all the church by a bull, in 1264, which fixed it for ever to the Thursday after the octave of Pentecost, so that this year it was cele- brated June 19. After Urban's death, the solemnity was interrupted forty years (t. Ill, p. 367J. From this, it would seem to have been in existence before the time of this pope ; but the expression, " naitre dans cette eglise la fete du saint Sacrament," is not very precise, and probably was not in- intended to be otherwise than obscure. The festival seems to have fallen into neglect a much longer period than forty years, notwithstanding the at- tempt to force it upon the people by the General Council of Vienne, in 1311 and 1312, by which it was confirmed. It seems to have been unknown in 1338, for the form of peace between Edward III of England and the men of Flanders is dated, " Done a Andwers, le Meskerdey apres la jour de la Trinitie, l'an de Grace 1338" [that is, Given at Antwerp, Wednesday after the day of the Trinity (or June 10) 1338] Bynier, t. Ill, p. 1043). If the feast had then been in vogue, it is very probable that, as this Wednesday was the eve or vigil of Corpus Christi, it would have been so described in an important diploma, particularly issuing from a bishopric adjoining to that of Liege, and not as an ordinary day, after another festival. In 1381, it is used as a date by Will. Wyrcestre (see Corpus Christi Day). Onuphrius Panvinus,iu his Annotations on Platina's Life of Urban IV, quoted by Hos- pinian, thinks it a most shameful and scandalous thing to institute a festival on account of the revelation of the woman Eva, which is related by John Bale (Script. Brit., cent, iv, c. 38). Grettscher, a Jesuit, who replied to Hospi- nian, on the appearance of the first edition of his Origin of Christian Fes- tivals, somewhat boldly denied this account, and, in coarse terms, abused the Swiss divine for calling Corpus Christi a mutilated title. The latter answers him by quoting the bull, which is extant in Clement., Extra, de Reliq. et Vener. Sanctorum, and in which, after recounting the fable, the pope styles the new festival, " Festum Corporis et Sanguinis Christi," and appoints it to be observed with litanies, masses and octaves. The same name was given to it by Clement V (De Fest. Christ., fo. 88). There can be no doubt, therefore, that originally this festival was not intended to be in honor of transubstantiation, but to commemorate the pretended revelation of the fanatic or impostress, Eva, though it is now employed to support the still greater imposture of the real presence in the piece of bread, which is borne about in procession on this day, and worshipped with a multitude of ceremonies, adopted from the idolatrous rites of Ceres, Isis, Diana, and the Persian God of Fire, as is elegantly demonstrated by Petr. Viretus, in his treatise De Adulterior. Coma Domini, I. I. In the rites of Corpus Christi, a piece of bread is carried about and shewn to the people, on which account the box or case containing it is called, in Latin, mmistrantia, and in Greek, Iki -rtithi'ca. On exposing it, the people fall down on their knees and wor- ship it, as it were our Saviour himself. Naogeorgus gives a long descrip- tion of the ceremonies. In some of the processions at Rome, first goes a cross, then the pope, after whom a white horse, in splendid trappings, car- ries the bread — on the horse's collar a little bell is suspended, and is conti- nually tinkling (see Festum Camjmntiram). The pope's baldechin, or cloth of gold, and enBigns arc also borne. Twelve familiars, clad in red, 166 GLOSSARY. proceed on foot, with 12 intorcinia, or torches, before the piece of bread. Then two sacristans, in red, march with silver lanterns, lighted. Hospinian quotes many more particulars from the Roman Ceremonial, I. Ill : what he says respecting the origin of the ceremonies may be of more value. Iu the first place, he quotes Virgil's celebrated description of the Avibarvalia, or rustic rites paid to the goddess of corn, and other agricultural produce, which are also imitated in the processions of the Rogations. On torches, and the white dresses worn by the priests, Ovid, in Fast., I. V, is quoted — " Tieda. Illic accendit geminas pro lampade pinu9 : Hinc Cereris sacris nunc quoque teda datur." " 8ed si thnra aberint, unctas accendite taedas." " Alba decent Cererem," &c. In the Cereal rites, a long train of divine images were borne in procession The papists substitute the host, and the people salute it as they carry it about the streets. To shew the correspondence of these ceremonies with those of Isis and Diana, Claudian and Apuleius (De Asin., I. II) are pro- duced ; but so much has already been said on the disgusting subject, that room can be afforded only to a remarkable passage, in the mandate which was issued by a bishop immediately after his election, and which explains the meaning of the horse in the papist procession : " As the Persian king was preceded by a horse bearing fire, which the Persians adored for a god, so we are preceded by the consecrated host, which we command all our sub- jects to worship and adore, as the real body of our lord."— Hospin., fo. 90ft; see v. I, p. 74. Festum de Armis, de Clavis, de Corona, de Lancea Christi. — See Festum Lancece Christi. Festum Decollations S. Johannis Baptistee. — The Beheading of St. John the Baptist (see Decollatio S. Joh. B.) In some ancient kalendars, this is simply Natalis: " nil kal Sept. Natalis sanctae Sabinae, et sancti Johannis Baptistee" (Kal. Arr., 826,). This festival is said to have been instituted, as the present title imports, to commemorate the day of St. John's decapi- tation ; but this happened about the Festum Azymorum (Hospin. de Fest. Christ., fo. 132). He was imprisoned by Herod (Luke, iii, 19J, who is said to have put him to death ; but his offence is uncertain (Pol. Verg., I. VIII, e. 6, p. 480), and whether he died by violence, or in the course of nature, is a matter of dispute. According to Durandus, Festum Decollationis is a mistake of Festum de Collectione, or Collectionis ; and Gilbert asserts that his relics were collected and raised on " nil cal. Sept." Dr. Forster in- clines to this opinion (Per en. Calend.,p. 436) : a third opinion is advanced by Baronius (t. II, p. 84j, who says that the festival was instituted to com- memorate the discovery (invention) of his head. A fourth opinion of its origin is, that it commemorates the translation of the finger with which St. John pointed to our Lord, when he used the memorable words, " Behold the Lamb of God." Hospinian discusses these conflicting opinions at some length (fo. 132, et seqq.), and Chrysostom has a homily on the beheading of the baptist.— (Oper., t. VII, p. 100. Festum Dedicationis. — See Dedicacion, Dedication. GLOSSARY. 157 Festum de Dimissione, de Divisione.— See Festum Dimissionis. Festum du Salntatione B. Maui.e. — June 25. Walsinijham, Hist., p. 347. Festum Dimissionis Apostolorum. — See Festum Divisionit. Festum Dimissionis, or Dispersionis.— See Festum Divisionis. Festum Divisiouis xn Apostolorum. — According to Petr. de Natalibus, who is followed by some kalendars, July 15 (I. VI, c. 99) ; Hildebrand says June 25 (De Diebus Sanctis, p. 100). Tins last is altogether erroneous, as is also July 19, which is found in several kalendars — while, in the Runic kalendar, it is July 14 (01. Worm., Fasti Danici). The festival was insti- tuted to commemorate the division or separation of the twelve apostles, which, according to Hospinian, took place on July 15, which will, therefore, be the day of the festival (De Fest. Christ., fo. 117 b.) Polydore Vergil says that they distributed themselves to preach the gospel among the pro- vinces, as follows — Thomas in Parthia, Matthew in Ethiopia, Bartholomew in India, Andrew in Scythia, John in Asia, Peter in Gallatia, &c. (I. IV, c. 2, p. 219). Another account of the origin of the festival is, that Pope Sylvester, wishing to consecrate the churches erected by Constantine in ho- nor of St. Peter and St. Paul, weighed both the large and small bones of the two apostles, and gave exactly half to each church (Durand. Rat. Div. Off"., I. VII, c. 15). Hospinian justly remarks that if this account be true, the festival should be called, not Festum " Divisionis xii," but " Festum Divisionis n Apostolorum." — lb., fo. 118. Festum de Dispersione Apostolorum. — The Separation of the twelve Apos- tles, July 15, to preach the gospel (see Festum Divisionis). This title oc- curs in Chron. Sax., an. 1099, apud Leibnitz, Access. Hist., p. 276. Festum de Hokeday. — In the record of an inquisition concerning lands be- longing to the monastery of Eynsham, the jurors say that the abbot has six roods of land in villeinage — " et debent laborare in scptimana iv dies per annum, et valet operatio per v dies ij d , a Festo Sancti Michaelis usque ad Hokeday ; et a Festo de Hokeday usque ad Festum S. Joh. Baptistse, j d " (Monast. Anglic, t. Ill, p. 19, by Ellis). See Hokeday. Festum Dominicae Circumcisionis. — The Feast of our Lord's Circumcision, was celebrated Jan. 1. This day, in the ancient church, was not held as a festival, but as a day of mourning : We fast on this day, says Ambrose, In order that the heathens may understand that we condemn their pleasures (Serm. 2 de kalend. Januar.) By degrees pagan manners broke in, and occasioned Chrysostom to reproach the Christians with celebrating the ka- lends of January with heathen usages. The custom of hanging branches of laurel, olive, and other evergreens, over the doors on the first of January, was frequently prohibited by the Greek councils (Hildebrand. de Diebus Sanctis, p. 35 £ 30). One reason of this may be, that it was considered as a continuation of Christmas, and, until the seventh century, it was called the octave day of the Nativity of our Lord — though Mr. L'Estrange says that the Circumcision was first mentioned as a festival by Ivo Carnotensis, who lived in 1090, a little before St. Bernard (Alliance of Div. Offices, p. 148) : in fact, one of his sermons has the title, De Circumcisionc Domini Cott. MS , Claud. A. VI, fo. 157). But this is not the first mention of the festival; it occurs in the Saxon kalendars (see Ayni Cirrumcisio), which appear to be earlier than the bishop of Chartres. Some »J that it was in- 158 GLOSSARY. stituted by Felix II, about 488, under the emperor Zeno ; but, on the other hand, this pope is said to have ordained the octave of the Nativity — but Petr. de Natalibus asserts that the day is improperly so termed (I. II, c. 27,). Hospinian says that the Circumcision is not mentioned by any of the ancient fathers, nor even by Isidore, Micrologus, Amularius, Raban Walfrid, or Strabo, who describe the offices of all the festivals. In the Constitutions of Charlemagne, and the Council of Mayence (can. 36J, the octave of the Na- tivity occurs (De Fest. Christ., fo. 31 b.) It is mentioned, however, by Bede, who lived before Charlemagne, in his Martyrology : u Circumcisa caro, iam sacrat ecce calendas." Oper., t. I, p. 243. The Council of Oxford, in 1222, and the General Council of Lyon in 1245, enumerate it among their festivals. Apparently Jan. 1 was celebrated in ancient times, both as the octave of the Nativity and the Circumcision, and it is so mentioned in Mirk's sermon, De Festo Circumcisionis Domini : " Gode crysten men, b* day is kalled newe jerus day as endyng of be sere b l hys gon & be byg'ing of be gere bat ys eomyng : b en schal se b 4 ben goddes seruandes knowe wel b l b 8 day ys kalled newe seres day & also be cyrcumcysyon of oure lord, & also }>e vtas of be natyuyte" ( Cott. MS., Claud. A. II, fo. 27); and he proceeds to state that it was an opinion taught by the church, that the operation was performed on this day, when he was only eight days old. In 1444, the feast of the name of Jesus was substituted for the Circumcision, by the Faculty of Theology at Paris. Festum Dominicae Ccense. — This is more commonly called Ccena Domini, which see. The festival is a mere copy of the Ccena Auguralis or pontifi- ealis, given by the pagan Romans twice a year — on July 24 and Sept. 20 (Macrob. Sat., I. Ill, c. 13). Polydore Vergil says that Fabian (from 236 to 250) decreed that the old chrysm should be burned, and annually re- newed " in Ccena Domini" (De Invent., I. V, c. 3, p. 292). In the Council of Laodicea, about 366, by can. 60 it is declared, that the feast should be most strictly observed on this day (Thursday before Easter), which was con- firmed by the Council of Macon I (c. 14). The Council of Carthage, in 397, allowed the faithful to sup after communion. The Council of Orleans 3, in 533, by can. 29 prohibited Jews from appearing in public from this day until Monday following, that is for four days — and from mixing in any place with Christians : B Ne liceat Judseis ab hoc die Ccense Dominicae usque in se- cundam sabbathi, hoc est toto quatriduo, in publicum prodire, et Christianis ullo in loco misceri." A similar prohibition is found in the Synod. Meli- cens., 583. Hospinian says that there is no particular mention of this fes- tival among the more ancient authors ; and that it was comprised under those six or seven holidays which were anciently celebrated, without being made a peculiar solemnity — though Polydore Vergil, without any authority, ranks it among the festivals instituted by the Apostles. According to the Liber Pontificalis, Leo II, in 682, commanded that this festival should be held in April. Nicholas I, about 860, ordered the " Gloria in excelsis" to be sung at mass (Trithem. de Script.) ; but Durandus attributes that order to Boniface (But. Div. Off., I. VI, c. 75). In many places the altars are washed with wine and water, and ornamented with boughs, particularly of GLOSSARY. 159 savin (lb., c. 16). This is in imitation of the pagan ceremony called La- vatio Matris De&m, in which the statues of the gods were washed (Arnob. contra Gentes, I. VII.) In some place, the pavement of the church was scoured. After vespers, two acolytes, in black cassocks, having removed the ornaments, cover them with black cloth, place crowns upon them, veil the images, and extinguish the candles one by one, except that in the mid- dle, which is preserved in the window or a closet, to light the others again (Hospin. de Fest. Christ., fo. 59) : this pantomime is performed to repre- sent the passion (see Tenebrce). The savagely persecuting spirit of the Ro- manists is manifested to be equal to their superstition, by the infamous bull — " In Ccena Domini," which is solemnly read from the altars of their churches, excommunicating and cursing all Hussites, Lutherans, Zuinglians, Calvinists, Hugonots, and their believers, receivers and favourers ; and ge- nerally, all their defenders, and the readers of their books without the Pope's authority. The first author of this bull was Paul III, who published it on the day of this festival, in 1536. It begins " Consueverunt Romani Ponti- fices," and not " Consecraverunt," as printed in the edition of the Benedict- ines. It contains twenty-four paragraphs, to which Pius V, Paul V, and Urban VIII, made additions and alterations. — L'Art de verif. les Dates, t. Ill, p. 423. Festum Duplex.— Any principal festival on which there are two offices, or the proper office is repeated, is called a double festival. A bull of Innocent IV, in 1356, ordains the festival of St. Augustine to have a double office, and his day to be observed by cessation from labour and mechanical operations : " interdictis in festis duplicibus." — Will. Thorn. Chron., col. 2119. Festum Evangelismi. — The 5th Sunday after Easter. This festival, comme- morating Christ's sermon on the mount, was formerly celebrated in several places on the 1st of May. Festum Fatuorum, or Stultorum. — The Feast of Fools, was observed by a burlesque election of a mock pope, mock cardinals and bishops, attended by a thousand absurd ceremonies, gambols and antics. — Dr. Forster on All Fools Day ; Peren. Cal., p. 152. Festum Festorum. — Easter Day, in Nazianz., Orat. 2, de Paschate. Festum Herbarum. — The Feast of Herbs, Aug. 15, or the Assumption. As the Virgin Mary was compared to a rose and a lily, the women on this day gather bundles of herbs and flowers, which they bring into the church, where the priest consecrates them, and thus endows them with the property of expelling devils, ghosts and witches, and of averting lightning, thunder, and all sorts of evils. — Witekind., Comput. Feci.; Hospin., fo. 130. Festum Hypapantes. — See Hypapanti. Festum Hypodiaconorum, or Subdiaconorum.— The Feast of Sub-deacons, in some churches the first, and in others the last day of the year. It seems to have resembled the Festival of Fools. Festum Immaculatse Conceptionis. — By this name, SIxtus IV ordained the festival of the Virgin's Conception to be celebrated in all churches (Hilde~ brand de Diebus Sanctis, p. 16). It had, however, been celebrated long before this pontiff (see Conceptio S. Dei Genetricis), and had been renewed by the Council of Basil, 1431 (not 1439, as stated on the authority of the Church of England Magazine, in p. 56 supra— nor 1441, as dated by Dres- 160 GLOSSARY. ser, whence has arisen the mistake, that a Council of Basil confirmed It in that year, when no such Council was held). The hull of Pope Sixtus is dated March 1, 1476, which is the first decree of the Roman church res- pecting this festival. — Hist. Chronol. des Papes ; L'Art de verif. les Dates, t. Ill, p. 410. Festum in Cappis. — Holidays, or grand festivals, when the whole cathedral and choir wore caps, or copes, were called Festa in Cappis. — Matt. Paris, in Vit. Abb., p. 80, 83. Festum Incarnationis Verbi. — The Feast of the Incarnation of the Word, is a name of the Annunciation (Casal. de Veter. Sacr. Christ. Pitibus, c, 60, p. 237). In the Saxon MS., Titus, _D. XXVII, occurs the following account of the three incarnations of Christ, as the Conception, Nativity, and Resur- rection are termed : " DNS NR IHS XPS TER CARNALITER HUIC MUNDO ORTUS EST. " Prima incarnatio quando in utero s'cre Marise uirginis conceptus est in octaua kl. Aprl. die dominico luna uidelic& illo tempore .xxiiii. Secunda natiuitas .viii. kl. ianuarius tertia feria luna eo tempore .xiiii. regnante Cesare Augusto ut sacra testatur ueritas euangelica. Tertia resurrectio quando excitatus catulus leonis surrexit .vi. calendas aprl. die dominico luna .xiiii. [xvi, recentiore manu~\ secundum legem Moysi." — Fo. 23. Festum Inductionis Maii. — A rural ceremony of bringing in May. See vol. I, p. 233. Festum S S. Infantium. — Cluldermas Day. Festum Instrumentorum. — The Feast of the Instruments of the Passion. See Festum Lancece et Clavorum Christi. Festum Inventionis Capitis S. Johannis. — The Discovery of St. John's Head, Feb. 24, is mentioned by Simeon Metaphrastes, and occurs in Bede's Martyrology. Festum S. Johannis Apostoli ante Portam Collatinam. See Johannis ante Portam Latinam. Festum S. Kemelini. — "Circa festum S. Kemelini martiris, mense Julii" (Wilh. Wyrcest. Annal., p. 445). The proper name of this saint was Ke- nelm., and his day July 17. Festum Lancese et Clavorum Christi. — The Feast of the Spear and Nails by which our Lord suffered. This festival was instituted by Innocent VI, between 1352 and 1362, in honor of the instruments of the Passion, on Fri- day after the octaves of Easter (Haltaus, Cal. Med. 2Evi, p. 91). It is a wonder, says Hospinian, that there is no feast in honor of the halter of Ju- das, or the tribunal of Pontius Pilate. The Feast of the Spear, the Nails and Crown of our Lord Jesus Christ was ordered by the emperor, Charles IV, to be celebrated throughout the Christian world on the 6th day after the octaves of Easter; and the pope granted great indulgences, favour and par- dons, to such as obeyed. In 929, it is pretended, the spear with which Christ was wounded was found at Jerusalem. In 1237, Baldwin, emperor of Con- stantinople, sold or pawned the wood of the spear, the sponge, and piece of the true cross, to the Venetians, who sold them again to Louis of France for an immense sum of money. The iron head was brought to Rome by Mus- GLOSSARY. 161 tapha Bas? a i n the time of Innocent VI, and probably occasioned the fes- tival in which the spear is solemnly worshipped, and invoked in the follow- ing blasphemous strain : " Ave ferrum triumphale, In trans pectus tu vitale, C(vli pandis ostia, Fcecunditate in cruorc, Felix hasta nos amore, Per te fixi saucia," &c. which, says Hospinian, is certainly a most atrocious blasphemy against the Son of God, who alone, by his merits, opens to us the gates of Heaven (De Fest. Christi, fo. 78) ; and certainly nothing can be more puerile and ridiculous than to ascribe this power to a piece of iron. In some places, this is a stationary festival, and held May 4. It has many names, taken from the different instruments, as Festum — Armorum Christi, — Instru- mentorum Dominies: Passionis, — Hastes, — Clavorum, &?c. — Festum — de Corona, — de Claris, §c., Domini, — de Zancea et Clavis, §•<:. The English name was, formerly, the Arms of the Passion ; and from the will of the countess of Hungerford in the reign of Edward IV, we learn that these em- blems were sometimes engraved or punched upon the plate of the nobility : she bequeaths, among other things, " a paire of candlestickes of silver double gilt, and pounced with the arms that longeth to the Passion." — Dugd. Bar., v. II, p. 208. Festum Luminarium. — A name of the Epiphany, which was so called — not exactly from a spiritual reason, because light was produced on this day, but because wax tapers and lamps were burned during the whole night. The Germans call it Weihenacht, the Holy Night. Anciently, about 370, the Christians crowned their doors with garlands, wore effeminate dresses adorned with gold and gems, and indulged themselves in feasts and dances (Naziantc, Ilomil. in Fest. Natal.) Liutprand, bishop of Cremona about 974, has a curious description of the festivities which he witnessed in Con- stantinople (" HUdebrand. de Dieb. Sanet., p. 21). See Epiphany. Festum Luminum. — The Feast of Lights or Candles (our Candlemas), Feb 2 : " No sooner has a man advanced a little forward into their churches, but he will find his attention attracted by a number of lamps and wax candles, which are kept constantly burning before the shrines and images of their saints. In the great churches of Italy, says Mabillon, they hang up lamps at every altar — a sight which not only surprises a stranger by its novelty, bat will furnish him with another proof of the exact conformity of the Rom- ish with the pagan worship, by recalling to his memory many passages of the heathen writers, where their perpetual lamps and candles are described as continually burning before the altars and statues of their deities.— Ad singulas ecclcsise aras, qui ritus in omnibus Italia; hasilicis observatur, sin- gula; appensa; suut lampadts (Mahil., It. Ital., 25) : Placnere et lychnachi peusiles in dcluhris ( /'///;. II<>/. .\'at., I, 34, 3): Cupidinem argenteum cum lampadc (Cic. in Verr., 2. Centum aras posuit, vigilcmquc sacra verat ignem. Mn., IV, 200. Vol. II. i 162 GLOSSARY. Herodotus tells us of the Egyptians, who first introduced the use of lamps into their temples. Clem. Alex. Strom. (I. I, c. 16) states that they had a famous yearly festival, called, from the principal ceremony, the Lighting up of Candles ; but there is scarcely a single festival at Rome which might not, for the same reason, be called by the same name. In the collections of old inscriptions, are many instances of presents and donations of lamps and candlesticks for the temples and altars : Cupidines xi cum suis lychnuchis et lucerna (Grut. Inscr., 177, 3) — a piece of zeal which still continues in modern Rome, where each church abounds with lamps of massy silver, and sometimes of gold, the gifts of princes and persons of distinction ; and it is surprising to see how great a number of this kind are perpetually before the altars of their principal saints, or miraculous images, as St. Antony of Pa- dua, or the Lady of Loretto, as well as the vast profusion of wax candles with which their churches are illuminated on every great festival, when the high altar, covered with gold and silver plate, and stuck full of wax lights, looks more like the sideboard of a great prince dressed out for a feast, than an altar to pay divine worship at" (Dr. Middleton, Lett, from Borne). According to John Bale, referring to Panthaleon (in Chron.), Gregory the Great began the practice (Script. Brit., cent. 1). Hospinian cites Pol. Verg: (I. VI, c. 12) for a decree of Sabinian, the successor of Gregory, in 604, that lights should be kept constantly burning in churches : but the decree to which he refers relates to the ringing of bells, to announce the canonical hours (Hosjnn. de Templis, p. 307). After the year 700, when the worship of images had begun, candles, lamps, and censors were placed before them. Honorius III devoted three candelabra of gold to the temple of Pancratia (lb., p. 308;. This must have been between July 24, 1215, and March 18, 1227 ; but lights had been introduced into churches in the time of Lactan- tius, who bitterly inveighs against burning them in the day-time (Inst., I. VI, c. 2). The Eliberitan Council, in the third or fourth century, prohi- bited them in cemeteries. The Athenians used lamps in the Vulcanalia, and consecrated them perpetually to the god of fire ; and there seems to be no reason to doubt, that this mode of worship among the pagans and Roman- ists is a relic of the most ancient form of idolatry, that of the sun and hea- venly bodies, of which the lamps and candles are symbols. Festum Magorum. — The feast of the wise men of the East, a name of the Epi- phany. Vulgar traditiion relates that the Magi were kings — hence the Festum trium Begum, or Feast of the three kings of Cologne, of whom the church sings— " Reges de Saba veniunt." (Hildebrand. de Diebus Sanct., p. 40). See Epiphany for the other names of this day. Festum B. Mari.se ad Martyres. — See Fest. B. M. et omnium Martyrum. Festum B. Marine ad Nives, or de Nive. — The Feast of our Lady of the Snow, or Our Lady ad Nhes, as it is called in the Laity's Directory, Aug. 5. The Italians observe it on the same day, under the name of Dedication of the Church of the Madonna of the Snow : " La Dedicazione della Basilica della Madonna della Neve sul monte Esquilino in Roma, in oggi detta s. Maria Maggiore" (II Corso delle Stelle, p. 60) : but Cardinal Gaietan says GLOSSARY. 163 tliat the day is August 4 (see Festum Nh'is B. M.) The legend explana- tory of this singular name is, that under the papacy of Liberius, in the mid- dle of the 4th century, a nobleman and his wife, having no i3sue, constituted the Virgin their heiress, and requested her to declare her wishes respecting the disposal of the property. Another account says that she granted a son to the prayers of one John a patrician, and that in return he resolved to re- ward the Virgin with a church, but was puzzled about the site. However this may be, about the 5th of August, when the heats are most Intense at Rome, a miraculous tempest arose in the night, during which a vast quan- tity of snow fell, and covered a large space of ground on Mount Esquiline ; and the Virgin at the same time warned the nobleman and his lady, or Pope Liberius and John the patrician, that on the spot which they would find covered with snow they should build a church, and consecrate it to her name. The church of Our Lady ad Nives, which, from its stateliness, is now called Santa Maria Maggiore, was erected, and the festival instituted to comme- morate the event (Pctr. tie Natal., I. VII, c. 21 ; Bapt. Mantuan. ; Hosp. de Fest.,fo. 126 b.) It is singular, that even a church cannot be built with- out the assistance of Baron Munchausen. I have seen it stated somewhere that Nicholas V, in 1454, instituted the festival. The Germans name it " Maria3 Schnee Feyer" (Mary's Snow Feast), and the legend is found in Polewartvon Themeswar, " De Stellario Corona? Mariajj" but Haltaus con- siders the introduction of the festival into the church as of doubtful date. — Cal. Medii 2Evi, p. 115. Festum B. Marle ad Prsesepe. — Our Lady of the Manger, Aug. 5. This is a name of the preceding, derived from the sacred cradle of our Saviour, which is preserved in the church of Maria Maggiore, and exposed every Christmas Day on the high altar, for the adoration of the simple worship- pers. " Rome," says Baronius, " is now possessed of that noble monument of the Nativity of Christ, made only of wood, without any ornament of silver or gold ; and is rendered more illustrious by it than it was of old by the cot- tage of Romulus, which, though built only of wood and straw, our ancestors preserved with great care for many ages." — Annal. 1. Festum B. Marine Candelariae.— Candlemas. Festum B. Marine Candelarum. — The same in the Laws of Canute, c. 14, as translated by Joh. Bromton (Chron., col. 920) ; and in a charter of the bi- shop of Cremona, in 1207, quoted by Du Cange. Festum B. Marine Cleophre. — An ancient festival observed at Paris, May 25, iu commemoration of Mary, the wife of Cleophas. — Joh. 10. Festum B. Marine de Navicella. — Our Lady of the Boat ; the feast of the dedication of the chapel, so called (see v. I, p. 71). The Germans worship- ped Isis in the form of a ship. — Tacitus. Festum B. Marine de Victoria. — Our Lady of the Victory, Oct. 7, instituted by Pius V, in commemoration of the great naval battle of Lepanto, which was fought on this day, 1571, between the Christians and the Turks, who were signally defeated. Festum Sanctorum Marine ct Filiastri. — July 19. Du Cange is of opinion, that by Filiaster is intended James, the brother of Christ: " Filiaster pro filio sororis." There is a controversy respecting the descents of Anna and the cousins of Christ — namely, whether James be the brother of our 164 GLOSSARY. Lord. Some say, erroneously, that he was the son of Joseph by a former marriage (JEuseb., I. II, c. 1 ; Epiphan. Hceres., 78). Others assert that he was the son of Cleophas, brother of Joseph ; hence the " Maria Cleophae" of Joh. 10, and the preceding festival, is said to be the sister of the Virgin Mary. Others, again, say that James was the brother of Christ, because he was the son of Mary's sister — by the same mother, but of a different father, namely, Cleophas. See these and more in Casalius, Be Vet. Sacr. Christ. Bit., p. 425. Festum B. Mari^ et Omnium Martyrum. — Our Lady and all Martyrs. This festival was celebrated Nov. 1 until about 730, when it was abolished by Gregory, junior, on consecrating a chapel. In its place he ordained the feast of All Saints, which included the Virgin and Martyrs. Menard says that it was introduced into France by Gregory IV in 837 (Not. ad Sacrani. Gallic, p. 152); but the French chronologists, in their history of this pope, say that, in 835, he instituted the feast of All Saints, which Louis le Debon- naire caused to be adopted by all the churches in his dependance (Verif. des Bates, t. Ill, p. 303). See All Hallowenmas ; Festivitas Omnium Sanctorum. Festum B. Marine Salome. — An ancient festival at Paris, Oct. 22. Festum S. Martini Bullientis, or Bullionis. — The Feast of St. Martin the Boiling, is the name given to the feast of his translation, which is celebrated on the 4th of the hot month of July ; it appears to have been applied to this feast in contradistinction to Festum S. Martini Hiemalis, Nov. 11. Du Cange names it Festum S. Martini Bullientis; and adds, " Vulgo etiamnum S. Martin Bouillant." More anciently, however, the French name was Saint Martin le Boillant, as appears from the Fabliau du Chevalier d Role Vermeille. " En la conte de Dant Martin Avint entor la Saint Martin Le boillant, que gibiers aproche, Uns chevaliers, qui sans reproche Vesqui ou pais son a age Moult le tenoient cil a sage, Qui de lui estoient aconte." The people of the north of Scotland call July 4, St. Martin of Bullion's Day, respecting which they have a prognostication, noticed in v. I, p. 322. Festum S. Martini in Yeme, or Yemalis. — Feast of St. Martin in (hyeme or hyemalis) Winter, otherwise Martinmas, Nov. 11. In some churches a hymn was sung, in which he was made equal to the apostles : " Martine, par Apostolis." — Bu Cange, t. V, col. 130. Festum S. Matjricii, et lxx. Discipulorum ipsius Martyrum. — In a Greek MS. in the Bodl. Library, Feb. 21 ; but it is not to be confounded with Maurice and his Companions, Sept. 22. See Mauritius. Festum Miraculorum. — The Feast of Miracles (see Festedes Merveilles). The impudent frauds of the Romish priests have not even the questionable merit of novelty ; they are merely the imitators of their pagan prototypes. " These holy impostures (says Dr. Middleton, speaking of miracles) were always multiplied, in proportion to the credulity and disposition of the poor people GLOSSARY. 165 to believe them : Quo; qui masis credebant 8implice8 et religloel homines, eo plnra nunciabantnr (Liv., xxiv, 10J. In the war with the Latins, the gods Castor and Pollux were reported to have appeared on white horses in the Roman army, which, by their assistance, gained a complete victory — in the memory of which the general, Posthumus, vowed and built a temple to those deities ; and, for a proof of the fact, there was shewn in Cicero's time the mark of the horses' hoofs on a rock at Regillum, where they first ap- peared C Cic de N. D., 3, 5 ; 2, 2 : tie Div., 1 , 34). Now this miracle, with many others of the same kind (Cic. de N. D., 2, 2 ; Pint, in JEmil. ; Vol. Max., c. 8, 1 ; L. Flor., 1, 11, 12), has, I dare say, as authentic an attest- ation as any which the papists can produce — the decree of a senate to con- firm it ; a temple erected in consequence of it ; visible marks of the fact on the spot where it was transacted, — and all this is supported by the concur- rent testimony of the best authors of antiquity, among whom, Dion. Hali- carn. says (I. VI, p. 331) that there were subsisting in his time, at Rome, many evident proofs of its reality, besides a yearly festival, with a solemn sacrifice and procession in honor of it ; yet these stories were but the jest of men of sense, even in the times of heathenism : Aut si hoc fieri potuisse dicis, doceas oportet, quomodo, nee fabellas aniles proeferas (Cic, ib., 3, 5,). The papists, not content with barely copying, seldom fail to improve the old story with some additional forgery of their own. Thus, instead of two persons on white horses, they introduce three, not only on white horses, but at the head of white armies, as in the old History of the Holy Wars by a pretended witness, published by Mabillon, it is solemnly affirmed of St,. George, Demetrius and Thcodoms. They shew, in several parts of Italy,, marks of hands and feet on rocks and stones, effected miraculously by the ajipearance of some angel or saint on the spot, just as the impression of Hercules' feet was shewn on a stone in Scythia (Herod., I. IV, p. 251), ex- actly resembling the footsteps of a man. They have also many churches and public monuments erected, in testimony of such miracles of saints and angels fighting visibly for them in their battles, which, though as ridiculous as the above, are not yet supported by half as good evidence. There is an altar of marble in St. Peter's, one of the greatest pieces of modern sculpture, representing in figures as large as life the story of Attala, king of the Huns, who, in full march towards Rome with a victorious army, in order to pillage it, was frighted back by the apparition of an angel, in the time of Pope Leo I. The castle and church of St. Angelo have their title from the appa- rition of an angel over the place, in the time of Gregory the Great. [See Fetta S. Michaelis.] " The religion of Ceres of Enna was celebrated, according to Cicero, with a wonderful devotion, both public and private, through all Sicily ; for her presence and divinity had been frequently manifested to them by numerous prodigies, and many people had received immediate help from her in their utmost distress. Her image, therefore, in that temple was held in such ve- neration, that, whenever men beheld it, they fancied themselves beholding either herself, or the figure of her, not inside by human hands, but dropt down to them from Heaven. Now if, la the place of Ceres of Enna, we read Our Lady of Loretto, or of Impruncta, or any other miraculous image in Italy, the very same account would suit. They arc mere copies of the Dio- 166 GLOSSARY. petes Agalma, or image of Plana, dropt from the clouds (Acts, xlx, 35,) on the Palladium of Troy, which fell from Heaven. In one of their churches they shew a picture of the Virgin, which was brought from Heaven with great pomp, and after hanging awhile with great lustre in the air, in sight of all the clergy and people of Rome, was delivered by angels into the hands of Pope John I, who marched out in solemn procession to receive the celes- tial present. And is not this exactly the same as the old story of Numa, when he issued from his palace with priests and people after him, and with public prayer and solemn devotion received the ancile or heavenly shield, which, in presence of all the people of Rome, was sent down to him, with much the same formality, from the clouds ? ( Ov. Fast. 3). And as that wise prince, for its security, ordered several others to be made so exactly like it that the original could not be distinguished, the Romish priests have taken the hint to form, after the celestial pattern, a number of copies so perfectly resembling each other, as to occasion endless squabbles among themselves about their several pretensions to the divine original." — Letter from Home, where are many very curious proofs of the origin of the most celebrated Popish miracles. Festum Natalis (or Nativitatis) Domini. — Dec. 25 ; the Feast of the Nati- vity. The last public act of Henry III, in Rymer, is a writ to the sheriff of Somersetsh. and Dorsetsh., 4 Nov., 55 an. regni, commanding him to pro- vide one hundred oxen for the festival, " Natalis Domini," which the king intends to celebrate at Winchester (Feeder., t. I, p. 496). The usage of celebrating three masses on this day is mentioned by Gregory the Great. — Homil. 8 in Evang. Festum Neophytornm. — The feast of the newly-converted, or baptized — a name given to Easter Week by St. Augustine. — Ep. 1 19 ad Januar. Festum Nivis.— The Feast of Snow (see Fest. B. M. ad Nives : " Item In festo Nivis, quod est festum Beata? Virginis, et est quarta die Augusti, non fit consistorium."— Card. Gaietan. Ordinar., s. ci ; Mabil., p. 383 £ 386. Festum Nominis Jestj. — Aug. 7 : D. 456. Feast of the Name of Jesus. This festival is retained by the church of England. In 1444, the Faculty of Theology of Paris substituted it for the Circumcision. Festum Obdormitionis B. Virginis. — Our Lady's Assumption (see Dormitio), now celebrated Aug. 15, but formerly Feb. 18, both days having been con- sidered to be correct (see Eepositio S. Marice). The last mention of Mary is in Acts, ch. 1. Respecting her death and assumption, there are several conflicting opinions. Some think that Mary did not die : these were the Collyridians, who taught that she was not of human, but of divine nature, and, therefore, immortal like God. On this account they paid divine wor- ship to her, and offered sacrifices to her as to the queen of Heaven, in the 4th century. Others doubt whether she died or not ; others say that she died, some in martyrdom, others a natural death. Then they disagree about the time of her obdormition or assumption — Eusebius, in Citron., says ad. 48; others 24 years after Christ. Some say that she died, and was taken up body and soul into Heaven, Aug. 15. Others allow that she died this day, but maintain that she was assumed Oct. 1,49 days after her death. Another party place this event only three days after death. Others, again, »ay it was only her soul that was assumed, while her body remained on the GLOSSARY. 167 earth ; but others doubt whether her body would remain in any place on earth, or was taken into Heaven. Tlic common opinion, however, is, that she was taken up body and soul ; and Hospinlan has collected some of the fables relating to the total assumption (Be Fest. Christ., fo. 128 b , 129). As Feb. 18 seems to have been the clay first fixed upon by the church for this festival, we are at once directed to the origin of the whole fiction. The story of the Assumption of the Virgin (whose fabulous history has so often been found, in the course of this work, corresponding with that of the Egyp- tian Isis, the prototype of Diana, Ceres, Proserpine, Juno, Venus, &c.) is no other than a copy of the rape of Proserpine, which occurred in February. The memory of this event is preserved in Sicily by burning, on the Virgin's Purification, Feb. 2, a pine-tree, near the very spot assigned to the assump- tion of this deity — much in the way that Ovid describes in the rites of her mother, Ceres : " Illic accendit gemmas pro lampade pinus : Hinc Cercris sacris nunc quoque teda datur." Fast., I. IV. With respect to the age of the festival in the church, Horolanus makes it begin in 364, under Damasus; but this pope was ordained Oct. 1, 3GG, and died Dec. 10, 384. Nicephorus says that it was instituted by a decree of the emperor Maurus (Hist. Feci., L XVIII, 28). Though the Council of Mayence (not Mentz, as stated under Asswnptio S. M.J, in 813, authorita- tively enjoined it, and though this was one of the five councils convened by Charlemagne, it will be found, on reference to the article Festival, that this monarch leaves the observance of the festival to the choice of each church. At the beginning of the 9th century, therefore, it was so far from being con- sidered one of the chief festivals, as it is now, that it was a question whether it should be observed or not. Louis, the son of Charlemagne, wishing to gratify the idolatrous Council of Aix-la-Chapelle in 818 or 819, added the Assumption to the catalogue of festivals (Hospin., fo. 129J. There were two councils in this city, which were held, not in these years, but 816 and 817 (Veref. des Bates, t. Ill, p. 89). The octave ordered by Leo IV, be- tween 847 and 855, was not universally observed, for in the 12th century Reinhold, bishop of Cologne, instituted it in his diocese. After these diffi- culties, it at last became the greatest of all festivals. Festum Occursus. — The Feast of the Meeting, Feb. 2 (see Hypapanti). Am- philochus, bishop of Iconium, has a sermon on this festival, as also Chry- sostom, Oper., t. V, horn. 137 ; Ed. Savil. Festum Olivamm. — The Feast of Olives, Palm Sunday. Festum Omnium Animarum. — Feast of All Souls. Festum Omnium Sanctorum. — Feast of All Saints, more commonly Festi- li/ns Omn. SS. Festum Omnium Sanctorum et Martyrum. — This must be the same as the last. Festum Ordinationis B. Grkoorii. — The Feast of the Ordination of St. Ore- gory, Sept. 3. See QBBGOBrOS. Festum Orthodoxiae. — The first Sunday in Lent, in memory of the Council of Constantinople, which, in 842, restored image-worship, confirmed the se- 168 GLOSSARY. cond Nicene Council, and anathematized Iconoclasts. See Dominica Or- thodoxies, §• Festum Passionis Dominica; Dnaginis. Festum Ovorum. — Feast of Eggs, Saturday preceding Shrove Tuesday. Festum Palmarum. — Feast of Palms. See Palm Sunday. Festum Passionis Dominicae Imaginis. — The Feast of the Passion or suffer- ing of our Lord's image, Nov. 9. Sigebert, in his Chronicle, relates under the year 795, that the image of Christ being contumeliously treated by the Jews, in the city of Beryetto, who broke open its side, which poured forth an abundance of blood, so that the infidels, terrified at the miracle, were converted to Christianity, and baptized by the bishop Adeodatus. Hence this festival was appointed to be observed Nov. 9, with not less so- lemnity than those of the Nativity and Easter. Hospinian demonstrates that the work concerning this passion, attributed to Athanasius, is spu- rious (De Fest. Christ., fo. 145) ; yet the story itself is not more ex- traordinary than that of a vast multitude of miraculous images in the Ro- man church. " Of images that shed tears, or sweat, or bleed, there are plenty of stories in heathen writers. Rome, as the describer of it says, abounds with these treasures, or speaking images ; but he laments the neg- ligence of their ancestors, in not recording particularly, as they ought, the very words and other circumstances of such conversations. An image of the Virgin here reprimanded Gregory the Great for passing her too care- lessly ; and in St. Paul's, a crucifix spoke to St. Bridget : ad sanctum Pau- lum ubi vidimus ligneum crucifixi imaginem, quem sancta Brigida sibi lo- quentem audisse perhibetur" (Mabil., It. Ital., p. 133). Durant mentions another Madonna, which spoke to the sexton in commendation of the piety of one of her votaries : Imaginem sanctae Mariae custodem ecclesiae alloca- tum et Alexii singularem pietatem commendasse (De Hit., I. I, c. 5). And did not the image of Fortuna do the same ? It spoke twice in praise of those matrons who had dedicated a temple to her (Val. Max., I. VIII.) There is a church to Mary the Weeper, or a Madonna famous for shedding tears : s. Maria? de Panto [see Festum Compassionis, Notre Dame de PitU, $c.'] An image of our Saviour, for some time before the sacking of Rome, wept so heartily, that the good fathers of the monastery were employed in wiping its face with cotton. The statue of Apollo wept for three days and nights successively : Apollo triduum et tres noctes lacrymavit (Liv., I. I, c. 43). Another church is built in honor of an image, which bled very plen- tifully from a blow given to it by a blasphemer. The old idols, too, were full of blood, and all the images of Juno were seen to sweat drops of it : Signaad Junonis Sospitae manavere (Liv., I. XXIII, c. 31). Ad lucum Fe- roniae sanguine sudarunt (lb., I. XXVII, c. 34). Xenophon, though ad- dicted to superstition, speaking of the prodigies which preceded victory to the Thebans at the battle of Leuctra, tells, that some people looked upon them as all forged and contrived by the magistrates to encourage the mul- titude ; and as the originals themselves were but impostures, it is no won- der that the copies appear gross and bungling (Xenoph., Ellen. 6)." — Dr. Middleton, Letter from Rome. The miracle attending the image, which is the object of this festival, ap- pears to have been suggested by the discovery of a new relic, which was a sponge soaked in the blood of Christ, if the latter did not suggest the mi- GLOSSARY. 169 racle ; for respecting these matters, which were a source of great pecuniary ad- vantage to the church or monastery that had the fortune to possess a wonder of this kind, there was a great competition among the priests, who sometimes stole the sacred image or relic. It is certain that Leo III, about the same time, went, at the request of Charlemagne, to Mantua, whither the sponge had been brought by Longinus, to verify it — but his decision is unfortu- nately unknown (Verif. des Bates, t. Ill, p. 299). This sponge seems to have been added, for the salvation of the faithful, to the other instruments of the passion (see Festum Lanceec et Clavorum). I shall borrow another extract from Dr. Middleton, and then give a brief chronological account of the proceedings between the image worshippers and image breakers, idola- laters and iconoclasts : — In the treasury of Loretto, one part consists, as it did among the heathens, of a wardrobe. For the very idols, as Tertullian observes, used to be dressed out in curious robes of the choicest stuffs and fashion : Cum ipsis etiam idolis induantur pratextre et trabeae, &c. (Dc Idolat., p. 116). I could not but recollect the picture which Homer draws of Queen Hecuba, of Troy, prostrating herself before the miraculous image of Pallas, with a present of the richest and best-wrought gown she was mistress of — " A gown she chose, the best and noblest far, Sparkling with rich embroid'ry like a star." II., 293. The mention of Loretto reminds me of the surprise I was in at the first sight. of the holy image, for its face is as black as a Negress, so that one would take it rather for the representation of a Proserpine, or infernal deity, than what they impiously style it — the Queen of Heaven [she was empress of hell also : see Candlemas, p. 40]. But I soon recollected, that this very circumstance of its complexion made it but resemble the more exactly the old idols of paganism, which, in sacred as well as in profane writers, are described to be black with the perpetual smoke of lamps and incense (JBa- ntch, 6, 19, 21 ; Arnob., I. VI). Should they squabble with us about the word idol, Jerome has defined that they are the images of the dead : Idola intelUgimus imagines mortuorum (Hier. Com. in Isa., c. 37); and the wor- shippers of such images are used always, in the style of the fathers, as terms synonimous and equivalent to heathens and pagans : Innumeri sunt in Grseci nationibus, qui se in discipulatum Christi tradiderunt, non sine in- genti odio eorum qui simulachra venerantur (Pampftili Apol. pro Orig. ; Hieron., Oper., t. V, p. 233). As to the practice itself, it was condemned by many of the wisest heathens, and for several ages, even in pagan Rome, was thought impious and detestable. For Numa prohibited it to the old Romans, nor would suffer any images in their temples, which constitution, says Plutarch, they observed religiously (Vit. Num., p. G5c) for the first 170 years of the city. But, as image worship was thought abominable by gome pagan princes, so, by some Christian emperors, it was forbidden on pain of death : Penae capitis subjugari proecipimus, quis simulachra consti- tuent (Gotliof. Comment, de Statu Pagan, sub Christian. Imperatorib. Leg. 6, p. 7) ; not because those images were the representations of demons or false gods, but because they were vain, senseless idols, the work of inen'» Vol. IJ. * 170 GLOSSARY. hands, and for that reason unworthy of any honor. And all the instances and overt acts of such worship, described and condemned by them, are ex- actly the same with what the papists practise at this day — lighting up can- dles, burning incense, hanging up garlands, &c, as may be seen in the law of Theodosius before-mentioned, which confiscates that house or land where any such acts of Gentile superstition had been committed : In nulla urbe sensu carentibus simulachris vel accendat lumina, imponat thura, certa sns- pendat. — Si quis vero mortaliopere facta, &c. (I. XII, p. 15). Those princes who were influenced, we may suppose, in their constitutions of this sort by the advice of their bishops, did not think paganism abolished till the adora- tion of images was utterly extirpated, which was reckoned always the prin- cipal of those Gentile rites that, agreeable to the purest ages of Christianity, are never mentioned in the imperial laws without the epithets of profane, damnable, impious, &c. (Leg. 17, 20)." — Lett. from. Rome. The Eliberitan Council, which is variously placed in the years 205, 300, 305, 313, and 324, or later, but which the French chronologists fix towards 300 (Verif. des Dates, t. II, p. 266), denounced pictures upon the walls of churches, and particularly painting and worshipping them : " Placuit pic- tures in ecclesia esse non debere ; nee quod colitur aut adoratur in parieti- bus depingatur" (can. 36). Casalius quotes this canon, and very weakly, if not ridiculously, sets up as an answer to it, that this was not a general council, sanctioned by the apostolical see ; as if the fact that this council had condemned idolatry, depended upon the approbation of the priests at Rome — or as if the absence of their approbation proved any thing more, than that at this period there was a schism in the church, and that the tendency of Rome to the ancient paganism was now become obstinate (De Vet. Sacr. Christ. Ilitibus, c.2, p. 14). Cedrenus mentions that the emperor Anasta- sius, out of hatred to image worship, ordered a painter to depict several mon- strous figures, the exhibition of which excited a sedition among the super- stitious multitude. Gregory the Great, about 601, as quoted by Polydore Vergil, reproved Serenus, bishop of Marseilles, for having destroyed images, praising him, at the same time, for his prohibition of their worship (De In- vent., 1. VI, c. 13, p. 400); and he decreed that they ought neither to be worshipped nor defaced. — Deer., I. IX, c. 9. In 707 St. Egwin, bishop of Worcester, pretended that the Virgin Mary had commanded him to place her image in the church, in order that it might be worshipped by the people (Spelm. Concil., t. I, p. 208). A great con- troversy arose respecting this falsehood, and the Council of London, in 712, condemned image-worship as a diabolical idolatry (lb., p. 216). Of this council, no notice is taken in the Chronological History of Councils, in the French Art of verifying Dates. Under Gregory II, about 715, image-wor- ship made some progress in Britain ; and Bale mentions a council of Lon- don in this year, to decry the marriage of priests and to establish idolatry. Spelman says that it was not finally received here before the second Nicenc Council, in 792 (lb., p. 218) ; but this Council was held in 787, according to the French chronologists (t. II, p. 32). Supposing the latter to be cor- rect, there are innumerable errors respecting the dates of councils and popes in the writers between them and the Reformation. The emperor Leo, more fully impressed with the truth of Christianity than GLOSSARY. 171 the pope last named, commanded the destruction of images throughout his dominions (Cedrenus) ; and Gregory, in 729, addressed to him two dogma- tical letters on the worship of the holy images — " sur le Culte des Saintes Images," which caused only irritation (L'Art, i*-c , t. Ill, p. 290). In 730, the Council of Constantinople issued a decree against image-worship, and Gregory, in the same year, excommunicated the emperor Anastasius for his opposition to idolatry. In 731, Gregory III held the Council of Rome 1 against the priest Georges, who, having been charged with a letter from this pope to the em- perors Anastasius and Constantine, to engage them to desist from their hos- tility against the " holy images," returned without accomplishing the object of his mission. Georges, being again sent, was arrested and imprisoned a year in Sicily. — (L'Art, S,-c, t. II, p. 25 J The 7th General Council of Constantinople, at which, in 754, no fewer than three hundred and thirty-eight bishops assisted, issued a long decree, consisting of several canons and anathemas, against idolatry. Those ca- nons which regard the Trinity and the Incarnation, say the French chrono- logists, are catholic — but they add several others, against the images of Je- sus Christ and the saints ( lb., p. 29j, and, therefore, they mark this Council with an asterisk, to denote that it is not to be considered authentic. The date of this council is remarkable : " Regnante una et eadem Trinitate," without mentioning the years of the emperors. — (lb., p. 31 J The 2nd Council of Nice, in 787, anathematized not only image-breakers, but those who quoted sentences from the sacred writings concerning idols, against worshipping images, and those who should call the images that were to be worshipped, idols : " Nos venerandas imagines suscipimus, nos qui se- cus faxint anathemate percellimus. Quicunquc sententias sacrae scriptura3 de idolis contra venerandas imagines adducunt, Anathema. Qui venerandas imagines ldola appellabant, Anathema" (Anathematism., t. Ill, act. 7, ap. CatuL, c. II, p. 14). This decree of the idolatrous priests assembled at Nice is a notable authority of the Romanists at the present day ; but it highly disgusted the French clergy, by whom it was attacked in the celebrated Ca- roline Books, which were so called because supposed to have been written under the direction of Charlemagne. Adrian I attempted to answer them, but was unable to remove the disgust of the French prelates, as afterwards appeared in the great Council of Frankfort. This council assembled in 794, and passed 5G canons, in the second of which they say, that — the question of the new Greek Council is proposed, respecting the worship of images, wliere it is written, that " Whosoever will not render to the images of saints the same service and adoration as the Trinity, shall be judged anathematized." The Fathers of the < lounoil have rejected and absolutely condemned this adoration and service, and have con- demned it unanimously. In Hl4, a Council was held at Constantinople by the patriarch Nicepho- rus, in support of idolatry; but the emperor Leo assembled a still greater body of clergy, by whom it was absolutely condemned — the pictures in churches were effaced with lime, and the vessels and ornaments used in ido- latrous adoration wen broken and destroyed. • previous Couaeti, in the same year, had deposed the patriarch. 172 GLOSSARY. The emperor, Michael the Stammerer, with a view to restore peace to the church, summoned the two parties to a conference at Constantinople, iu 821. The image-worshippers held a council among themselves immediately after their arrival, in which they resolved that they ought not to hold con- sultation with heretics — a common, but neither ingenious nor glorious, me- thod of escaping from a contest, to engage in which the party is conscious that he is unsupported by reason or divine authority. Eight years after- wards, another council was held in this city against " holy images." Meanwhile (in 825), the Council of Paris 7 approved the censure passed on the breakers of images by Pope Adrian, but blamed that pontiff for having ordered them to be superstition sly adored. This was immediately followed by the Council of Aix-la Chapelle ; but the result of the negotia- tions between the French bishops and the pope is unknown. It is certain, however, that for some time after these councils, the bishops maintained that images were neither to be broken nor adored; and that they refused to receive the Council of Nice, or submit to the authority of the popes by whom it had been approved. In 8G1, a decree was issued by the Council of Constantinople in confirm- ation of idolatry, which continued uninterrupted until it was publicly de- nounced by Zuinglius, in 1516 ; and was vainly attempted to be restored, in all the deformity in which it passed through the dark ages, by the Council of Trent in 1545. The catechism of this council quotes only a part of the commandment against idolatry, omitting the words, " thou shalt not bow down to them nor worship them," after the prohibition to make graven images. In the fourth chapter, on the precepts of the decalogue, it is im- pudently pretended, that this plain and positive commandment does not forbid the use of images ! The authors of this catechism, finding that the images of cherubim and the brazen serpent had been made by the command of God himself (which was delivered to accomplish a particular end), make the exception the rule of their practice (Catech. ex Decreto Cone. Trid., p. 328; Colon., 1572). Dr. Wiseman and other authors fancy they defend this practice, by referring to the memorials of great men which protestants sometimes preserve — as the chair and desk of Wickliffe, in the church of Lutterworth. " Wherefore are they kept ? (he asks), they are relics ; pre- cisely what the [Roman] Catholic means by relics" (Lectures on Principal Doctrines, fyc, I. 13). This is not to be denied ; but the Protestant does not worship them, or the pictures of the Apostles, which sometimes decorate his windows. In his Letter to John Poynder, Esq , this otherwise accom- plished writer has the astonishing weakness to refer to the sign-boards over the doors of alehouses, which are placed there at the whim of the tradesman, and used for no other purpose than to mark the description of goods in which he deals. Festum Passionia Petri. — The Passion of Peter, occurs in the book of Ara- tor, subdeaeon of Rochester in the reign of Richard I : " Ipsa die qua fide- libus Passio Petri celebratur. Paulus decollatus est" (Text. Roffens., Ap- pend., p. 389). It is, therefore, the same as the Feast of the Apostles Peter and Paul, June 29. Festum Patefactionis Chhisti in Monte Thabor. — The Feast of the Mani- festation or Appearance of Christ on Mount Thabor, Aug. 6, was instituted GLOSSARY. 173 by Callistus III in 1457, in memory of the victory over the Turks at the siege of Belgrade (M. Dresser, cle Festib. Bleb., p. 144). The more usual name is Festttm Transfigurationis Jesu Christi. Festum S. Petri Cathedral, apud Antioch. — See Fest. S. Petri Epularum. Festum S. Petri Cathedra?, apud Romam. — It is now universally allowed, that this festival was intended by some churches to remove the memory of the connexion of St. Peter's Chair with a heathen rite (see Cathedra S. Petri). As the heretics denied that St. Peter ever was at Rome, Paul IV instituted the feast of this apostle's chair at Rome in 1558, and fixed it for celebration on Jan. 18 — a very rational mode of attempting to determine a disputed fact ( L'Art cle verif. les Bates, t. Ill, p. 42G). Hospinian, how- ever, says that he merely restored this feast about 1556, and that it had been anciently observed in the church. — Be Festis Christ. ,fu. 48 b. Festum S. Petri Epularum, ad Epulas, de Epulis, &c. — The Feast of St. Peter's banquets, Feb. 23, is a remarkable example of the memory of pagan rites preserved in the name of a Christian solemnity. In the Kalendarium Rusticum (Gruter, p 138), the Lupercalia, Cava Cognatio, and Terminal ia, occur under the month of February; and the Kalendarium published by Bucherius has the festivals in the following order : — XV Kal. Mart. Lupercalia [Feb. 15] ix Kal. Mart. Feralia [Feb. 21] viii Kal. Mart. Caristia [Feb. 22] vn Kal. Mart. Terminalia [Feb. 23] A third kalendar, published by Herwart, has " VIII Kal. Mart., Caristia," so that the Caristia and Cara Cognatio are identical. Of the origin of this festival, the following is the account received in the Romish church. It was a custom of the ancient heathens, annually observed on a certain day in Fe- bruary, to bring victuals to the tombs of their deceased friends and relations, for the refreshment of their ghosts, which, however, were devoured by devils In the night. The heathens, not less foolishly than ridiculously, believed that this food was consumed by the ghosts, who, according to their notions, eat it while wandering about the tombs. This custom, and the error on which it was founded, the Christians found much difficulty in extirpating. At last, it occurred to some holy men to institute the Feast of St. Peter's Chair, both that which he had at Antioch, and that which he had at Rome ; and thus they entirely abolished the heathen abomination : hence it is that this feast is called F. B. Petri Epularum. Such is the substance of the ac- count given by Belethus, as quoted in Durand's work on Divine Offices. The Synod of Tours, in 5C7 (not 570, as Hospinian has it), decreed that, whereas there are persons who offer food to the dead on the feast of St. Pe- ter's Chair, and on returning home after mass relapse into their pagan er- rors, and, after our Lord's body, receive food that is consecrated to devils, We protest, both as pastors and priests, to take care that whosoever shall appear to persist in this fatuity, or to perpetrate rites unknown to the church at rocks, or trees, or wells, the marked places of the heathens, shall be ex- pelled from the church; nor shall they who observe heathen usages parti- cipate at the altar.— Can. 22, Capit. Caroli Magni, I. VI, c. 194. 174 GLOSSARY. Festum Presentationis. — Feb. 2. The Feast of the Presentation of Christ in the Temple is said to be the most ancient name of the purification of St. Mary ; and certainly the kalendar G, p. 399, alludes only to this appella- tion — and the Dano-Saxon Menology mentions the presentation, as the rea- son for celebrating the Virgin's feast : Xn"& p;er" embe ane nihr. And one night after this ■p pe Maruan. is celebrated maep ran hear&afc. the mass of Mary, Cymngep mo'cop. mother of our king, poppan heo Cpupt. because she Christ on bam ^sege. son of the ruler, beajin peal'&en'oep. on this day briohre to remple. brought into the temple. Cott. MS., Tib. B. I, fo. 110. Festum Primitiarum — Feast of First Fruits, Aug. 1. An old translation of hlap maeppe. See Lammas Day. Festum Principis Apostolorum. — The Feast of the Prince of the Apostles, is the same as St. Peter's Chains. He is so styled in the Saxon Kal., Jul. A. X, under May 31, the day of St. Petronella, who peep pee Petpep ^ohtori fcapa apoprola al'fcpep — [was the daughter of St. Peter, elder of the apos- tles]. " Festivitas principis apostolorum, quae dicitur ad vincula." — Gul. Neubrig. Hist., I. V, c. 3. Festum Puerorum. — See Daniel and 3 Boys. Festum Relevationis S. Stephani. — Feast of the raising of St. Stephen, commemorates the invention or finding of his relics, and is celebrated August 3. Festum Reliquiarum.' — The Feast of Relics, is a moveable festival, celebrated the first Sunday after the translation of St. Thomas the martyr, July 7, ac- cording to the rule in the Portiforium Sarisburiense, 1528. The worship of relics is said to be due to Ambrose of Milan, at the latter end of the 4th cen- tury, in consequence of his finding the remains of Gervasius and Prota- sius — " Quosque suo Deus Ambrosio post longa revelat Secula Protasium cum pare Gervasium." S. Ambrosii Vita ; Epist. 14 ad Marcellinam, §c. See Belie Sunday. It is to be observed that almost every province and city had its peculiar feast of relics; at Halberstadt it was the day after the Assumption — and at Er- fort, the week of Easter was the week of relics.— Haltaus, Cal. Med. JEvi, p. 92. Festum Rosarii S. Marl^e. — Feast of St. Mary's Rosary. There are extant letters of Gregory XIII, under the fisherman's ring, dated 1st April 1573, in which he declares the first Sunday in October to be perpetually conse- crated, in commemoration of the victory obtained over the Turks, Oct. 7, 1571, which was the first Sunday in October this year. Thanks, he says, are to be returned to God, and to the blessed Mary, the mother of God, and a double office to be recited to the Virgin, in those churches in which there is an altar of the Rosary (Hospin. de Fest. Christ., fo. 139 b.) It was this GLOSSARY. 1"7 r pope who, in the year preceding this institution, went, attended by all the cardinals, to the churches of St. Mark and St. Louis, and returned thanks to God for the horrid massacre of 70,000 French protestants on St. Bartho- lomew's Day, and who on a medal which he ordered to be struck in com- memoration of the sanguinary deed, expressed his approbation of the mur- der of the brave Coligni, by the legend — " Pontifex Colignii uecem probat" (Verif. des Dates, t. Ill, p. 431). The festival is celebrated in England un- der the name of "The Rosary of the B. V. Mary" — and in Rome under that of " La Madonna del Rosario." The Rosary is a string of beads, on which the Pater Noster and Ave Maria are repeated by the devotee ; and hence it was formerly called " Psalterium Diva? Maria? Virginis" — [the Psalter of the goddess Mary, the virgin]. It is said to have been invented by Peter the Hermit (Pol. Verg., I. V, c. 9, p. 3-21), about 1090 or 1095. Baronius says that these beads were so highly esteemed, that they were made not only of wood, but amber, coral, silver and gold, which women wore as ornaments, and hypocrites as instruments of false devotion. Dibdin prints the follow- ing from an English work of 1483, called Liber Festivalis : " The bedes on the Sonday. — Ye shall kneel down on your knees, and lift up your hearts making your prayers unto almighty God for the good state and peace of all holy church, that God maintain save and keep it." — Typogr. Antiq., v. I, p. 177. Festum S. Rotrtjdis. — This date occurs in two charters in the Chronicle of St. Andrews : " Actum anno verbi Incarnati, 1221, in die festo Sanctas Ro- trudis virginis." " Annuatim persolvere in festo S. Rotrudis decern so- lidos," a.d. 1222 (Bacher. Spicil., t. II, p. 860-62; ed. fol.) The name maybe Ortrudis (June 27) by transposition, or Gertrudis (March 17) by mistate. Festum Sacrasancti Sacramenti. — The Feast of the Sacrament, meaning the mass on Corpus Christi Day. See Festum Corporis et Sanguinis Christi. Festum Sanctificationis Deiparae. — The Feast of the Sanctiflcation of the Mo- ther of God, was changed to the Nativity of the Virgin, Sept. 8. Festum Sancti Regis. — The Feast of the Holy King, commemorates King Ste- phen of Hungary, Sept. 2. Festum Sancti Spiritus. — The Feast of the Holy Ghost, a name of Pentecost, occurs twice in a charter, in Goldasti's German charters : " In die festo S. Spiritus," and " In die dominico S. Spiritus" (Caseneuve, Origines de la Langue Francoise, p. 48). Augustin gives this name to Pentecost, but with more regard to declension — " Festum Spiritui Sancti." — Hildebrand. de Dirt. Sand., p. 89. Festum Sanctissimi Sacramenti. — The same as Festum Sacrosancti Sacra- menti, and Corpus Christi Bay. Casalius says that the office, with its hymn and prose, was sent to Urban VI by Thomas Aquinas, and that the procession of the host began in the hundredth year after the institution of the festival (Be Vet. Sacr. Christ. JRitib., c. 60, p. 237), which that pope named Festum Corporis et Sanguinis Christi, in honor, not of the mass or the host, but in commemoration of a pretended revelation. Festum Sanctorum Regum. — The Feast of the Holy Kings. See Festum Magorum and Epiphtmy. Festum Sanguinis Cueisti. — The Feast of Christ's Blood, is apparently the 176 GLOSSARY. same as the Fettum Passionix Dominiece Imaginix. Bale says that Leo III, in 795, approved of the imposture, and confirmed by his bulls the red fluid which issued from the wounded side of Christ's image, for the true blood of our Lord himself — Cent. Script. 2, Vit. Leonis ; Hospin. de Fest. Christ., fo. 163 b. Festum Septem Dolorum B. Marine. — The Feast of the seven Sorrows of St. Mary. — See Festum Compassionis. Festum Septem Dormientium. — The Feast of the seven Sleepers. See Sep- tem Dormientes. Festum Septem Fratrum Martyrum. — The Feast of the seven Brethren, July 7 in a kalendar of Metz [see Septem Fratres], The battle of Northampton was fought July 19, 1460 — on this festival, according to some verses in the Monasticon : " Anno milleno quater C. X. quoque seno, Festo septem Fratrum Northampton dat tibi bellum Prato sanctarum mcenia juxta monacharum." Mon. Angl., t. II, addit. p. 939. Festem Septuaginta Duorum Christi Discipulorum. — The Feast of Christ's 72 Disciples, Jan. 4 in the Greek church and French martyrologies ; but it seems to be the same festival as the Festum Divisionu Apoxtolorum, without the number " XII." Festum S. Simeonis. — Feb. 2. See Hypapanti. Festum Spiritui Sancti. — See Festum S. Spiritus. Festum Stultorum.— The Feast of Fools. See v. I, p. 140, #c. Festum S. Sulpini. — The epitaph on Lady Jane Molineux says that she died " in festo Sc li Sulpini, 1439" (Lodge, Irish Peerage, v. II, p. 386). It should probably be Sulpicius. Festum Transfignrationis Jesu. — The Feast of the Transfiguration of Jesus, Aug. 6, instituted in 1457 by a bull of Callistus III, by which it was made universal in the church (Verif. des Dates, t. Ill, p. 406). It is also called Festum Patefactionis, &c. From the hymns of Damascenus and Cosmas, composed to sing on this festival, it appears that the Transfiguration was celebrated in 700. Bede mentions it as the " Festum Transfignrationis Domini (Oper., t. VII, p. 168); but from Potho, it appears that it was not observed in all churches in 1150. The object was the Transfiguration of our Lord, which took place in Spring, and not Aug. 6 ; but on this day it was manifested, declared and preached, by the apostles who were with Christ on Mount Thabor (Durand. de Rat. Div. Off., I. VII, c. 22). Callistus, or Calixtus, III appropriated it to commemorate the victory of the Hungarians over the Turks, whom, with prodigious slaughter, they forced to raise the siege of Alba Regalis, or Belgrade (Casal. de Veter. Sacr. Christ. Ritib., p. 422). On this day the pope converts new wine, if it can be procured, into the blood of Christ, or squeezes a little out of a bunch of ripe grapes : raisins are also consecrated, and people communicate in several places. Calixtus composed the office for it, desiring it to be celebrated with the same indul- gences as Corpus Christi Day, and that at noon a bell should be rung in salutation of the Virgin. — Hospin. de Fest. Christ., Jo. 126 ft. Festum Translationis Jebu. — Apparently a mistake for the Transfiguration, GLOSSARY. 177 bold on the same day, Aug. G. It occurs in the will of Thomas Rotherham, archbp. of York in 1408, contained in the Black Book of the Exchequer: " Sexto die mensis Augusti in festo Translacionis Jhesu, et festo ejusdem nominis," Szc. (Verif. des Dates, t. II.) The error, if it be one, seems to be ancient, for Hcarnc, the editor of this Exchequer Book, says that had he not found " Translacionis" in the Cambridge MS. — he would have substituted " Transfigurationis." From the remainder of the passage, we learn that the prelate with the consent of his clergy, had ordained the Transfiguration, and the feast of the Name of Jesus, to be perpetually celebrated in his province : " quae festa," he continues," in provincia mea, cleri mei assensu pro perpetuo statui celebranda, A. D. 1498 condo testamentum meum." — Lib. Nigr. Scac- car.,p. G67. Festum S. Tri> t itatis.— The Feast of the Holy Trinity, is by some ascribed to Pelagius, in 578 ; but Durandus affirms that Gregory IV, in 834, insti- tuted festivals in honor, not only of the apostles and martyrs, but of the holy Trinity and angels (De Rat. Div. Off., I. VII, c. 34; Hildebr. de Dieb. Sanct., p. 92 ; Hospin. de Fest. Clirist., fo. 87 b.) Potho, who lived in 1152, and is quoted by the two last authors, wonders at the introduction of new festivals, and asks— Are we wiser and more devout than our fathers? What, then, is the reason that these feasts — the Transfiguration and the Trinity — are imposed upon us? (Poth. de Statu Domus Dei, I. III.) Not long afterwards, Alexander III received the Trinity among the festivals of the church : after the 12th century it began to be celebrated at Rome. It is an appendix to the feast of Pentecost (Hildebr., p. 93J, and those who celebrate it are reprehended by Micrologus (De Obs. Eccl., e. 6; Hos- pin., ib.) The French chronologists observe that there were two feasts of the Trinity — one, the first Sunday after Pentecost (which we call Trinity Sunday), and the other the last Sunday after Pentecost, of which Sunday, as consecrated to the Trinity, neither Haltaus nor Du Cange take any no- tice. Festum trium Lectionum. — A Feast of three lessons, " in lee." (tres lec- tiones), after a festival in kalendars, denotes that it was honoured with three anthems or three lessons. There were also festivals of nine and of twelve lessons. Festum trium Puerorum. — Feast of the three Boys. See Daniel §• three Boys. Festum trium Regum. — The Feast of the three Kings [of Cologne], a name of the Epiphany, is of frequent use as a date on the Continent, particularly in Germany : " Datum anno domini 1422. Dat is der hilgen dryer Konnige dage" (Baring., Clav. Diplomat., p. 527). Festum Valettorum. — The Pages' or Domestics' Festival — among the French, " La fete aux Varies." Sunday after the day of St. Dennis. Festum Virginis, or B. Mature de O. — The Feast of our Lady of the O, is a name, in the Mozarabic Ritual, of the feast called the Expectation of our Lady's Delivery, which was celebrated in Spain eight days before Christmas (see Expectatio B. Maui.e). The selection of the anthem for the day, called the O-lerics of Advent, from the repetition of the interjection " O," is a puerile allusion to the exclamations of a woman in labour. Indecent as the allusion most imijiirstmnahly is, the is still tlm name, in Spain and Vol. II. a a 178 GLOSSARY. France, of the Annunciation, to which the puerperal commemoration was transferred. From the title of a chapter " on making the O," in the statute of St. Paul's, it would appear as if, formerly, much stress was laid upon this absurdity in the choirs. See Oleries. Festum Visitationis S. Marl^. — The Festival of Our Lady's Visitation, was originally instituted by Buonaventura in 1263, at a general chapter in Pisa, to commemorate her visit to the mother of St. John the Baptist, in the mountains of Judea, and ordained to be observed in all the churches of the order of St. Francis. As a general festival of the church, it is the most re- cent of those of which Mariolatry, or the worship of Mary, is the object, and it owes its existence to one of the multitude of disgraceful schisms respect- ing the choice of a pope, which convert into a reproachful jest the impudent pretensions of the church to an uninterrupted succession of pontiffs. On the death of Gregory XI, March 27, 1378, the Romans, apprehending that if a Frenchman were elected, he would remove the see to Avignon, compelled the Italian cardinals to choose one of their own countrymen, the mob ex- claiming — " Volemo un Papa, Romano, o vero Italiano," and threatening to fire the conclave. This party elected Urban VI on 9th April, 1378. The French, on the other hand, chose Clement VII on 2d September, 1378; and though — " Divided sway, the God who reigns alone abhors," the two popes reigned, the first until 18th Oct., 1389, and the second until 16th September, 1394; but the schism itself did not expire until the abdi- cation, on 24th Aug., 1429, of Giles Magamos, who had assumed the name of Clement VIII. With a view to compose the dissensions of the church, Urban, by a bull dated April 11th, 1389, reduced the jubilee to 33 years, in- stituted the festival of the Visitation, and ordained that, at the feast of the Sacrament (see Festum Sacrosancti Sacramejiti), divine service might be performed notwithstanding an interdict ; and granted a pardon of 100 days to such as should accompany the host to the sick, and return with that idol (Verif. des Dates, t. Ill, p. 395). This bull, which was not published till the following year, was confirmed by Boniface IX in 1400 ; but the festival was not generally received until 1431, when the Council of Basil ordained that the Visitation of our Lady should be celebrated in all Christian churches (Sess. 43). Hermann Wittikind dates this council in 1432, and Dresser 1441 — but 1431 is the date in the Art de verifier les Dates. — Moreri; Pla- tin., Vit. Urb. ; Hildebrand de Dieb. Sanct., p. 96 ; Hospin. de Fest. Christ., fo. 115ft; Casal. de Veter. Sacris Christ. Bitibus, §c. Festum Visitationis Occisorum. — The Visitation of the Slain, instituted by Alexander IV, to be celebrated June 2, in commemoration of the faithful who were slaughtered by the Sindomirian Tartars on the Eastern shores of the Euxine. The full name of the festival is " Festum Visitationis Occiso- rum a Tartaris Sendomiriae." — Hospin. de Fest. Christ., fo. 17 b. Festum S. Yllarii. — The Feast of St. Hillary, in Rot. Curies Regis (temp. Joh.), p. 154. See Hilarius. Festum Ypantes, Yppopantes. — See Hypapanti. Festus Sociusque. — Festus and his Companions, Sept. 19 : G. 414. Bishop Januarius, and Festus, Zosius and Proculeius, his deacons, were martyred GLOSSARY. ra at Puteola, now Puzzeola, on this day, in the reign of Dioclesian. — Petr. de Natalib., I. VIII, c. 93. Fete Dieu. — God's Feast; to wit, the Lord's Supper — Thursday before Eas- ter. See Festum Dominica: Coma. Fete des O. — The Annunciation [see Festum Expectations B. Marine]. In Offic. Mozarab., it is the " Festum B. Maria? de O." Ft tes des Rois. — See Festum trium Ttegum. Under this name, the Epiphany was declared to be anti-civic during the revolution in 1792, and it was or- dered to be henceforth called " La Fete des Sans-culottes" — the Sanscu- lottes' Festival. Feuerer, Feuerzer, Feverer — February, in old English and French : " Sic et nostrates Feuerer pro Feberer vocabant" (Hearne, in Preefat. ad Gul. Neu- brig., p. 32;— " In Feverer upon St. Ualentines Day." Chaucer (Southey's Poets), p. 53. " Feuerzer" (Paston Letters, v. I, p. 152). Hearne, in the preface above- mentioned, quotes a curious imprint : — " At Westmestre of feuerer the xx daye And of King Edward the xvii yere vraye. " Emprented by Caxton In feuerer the cold season." Feyth Daye. — Oct. 6 : " Wretyn on seynt Feyth daye in hast" (Paston Lett., v. Ill, p. 160). See Faith; Fides. Feythys Euyn.— Oct. 5, the day before St. Faith's Day.— Past. Lett., v. IV, p. 41G. Feyrzer. — February. In the date of a letter in the beginning of the 1.0th cen- tury — " Wretyn at Conwer, the xxvii day of Feyrzer." — Ellis, Original Letters, v. I, p. 31. Fides, Virgin & Martyr — Oct. 6 : E. 458 ; L. 470. This saint, under the translated name of Faith, is retained in the Common Prayer Book. The kalendar, V. 431, joins her to Marcus. She was martyred about 287. The Marcus, or Mark, is probably the person mentioned as a sufferer with Mar- cellus and Adrian, " 3 id. Oct." (Petr. de Natal., I. XI, c. ult., n. 287). " I praye yow fayle not to be at London w'-in iiij dayes affter St. Feythe" (Paston Lett.,v. II, p. 84). Besides this Fides, there was another, who, with her sisters Spes and Charitas (Hope & Charity), were martyred on Aug. 1, under Adrian. Filius Prodigus. — See Dominica Asnti.. Fintan. — Feb. 17 : G. 399. Thin appears to be an abbot, who died Sept. 10, 061, and who is sometimes called Finan. The day of abbot Fintan is Oct. 21. Firmationis Tcmpus. — The doe season, as opposed to the buck season. Fihmini s, Bp. & Mart. — Sept. 25. " vii Kal. Oct. Natalis Sancti Firmini epfoeopi" (Kul. Arr., 820). He was bishop of Amiens, 287. There was an- other bishop of the same place, Finninus II, Sept. 1, a bishop of Uscz, 553, Oct. 2, and a bishop of Rfeade, Jan. 14. Flavian. — Jan. 30 : G. 398. Be WM martyred on this day (Petr. de Nat., 180 GLOSSARY. I. XI, c. ult., n. 42). There was another martyr of the same name, Jan. 29. — lb., U III, c. 41. Flora Day. — An ancient annual festival in Cornwall, May 10, much resem- bling the autumnal feasts of Yorkshire and the wakes of Lancashire, except that the latter are connected with the Dedications. Florentius & Peregrinus. — May 16 : G. 405. Florence was a bishop, whose day was May 2, according to Petr. de Natal. (I. IV, c. 1 1 6). See Peregrinus. Florentius. — July 15 : G. 409. He suffered with Catilinus, Januarius, Ju- lia and Justa, at Carthage, " id. Julii" (Petr. de Natal., I. VI, c. 103). There were— 1, Dec. 30: G. 420 — 2, an abbot, also called Flann, Dec. 15 — and another abbot of the 5th cent., Sept. 22. Foci. Fire-hearths, or per meton. fires ; the same as Brandones in a charter of Guy, abbot of St. Germaine, 1296 : " Die Sabbati ante Focos" — i. e. ante Brandones.— Du Cange. Folium. — A Leaf, put for annus in charters of the 13th century. — Du Cange. Les Fons Benis. — Saturday before Easter, in a contract dated " 5 d'Avril, 1539, apres les fons benis" (Verif. des Dates, t. I, p. 14). See Benediction des Fons. Foutanse. — See Dominica de Fontanis. Forensis. — Feria. Some charters in Ludwig are found dated — " Forensi iii, Forensi v."— Reliq. MSS., t. I, p. 147, 154. Forth Day. — See Ferre Days. Franciscani Septem. — The name of a festival instituted by Leo X, in comme- moration of seven Franciscans who were slain by the Saracens, in 1221 . — Hosp. de Fest. Christ., fo. 17 b. Francis, Franciscus, Conf. — Oct. 4 : an interpolation in E. 458. This was Francis d' Assise, the founder of the Minorites, who died Oct. 4, 1226, and was canonized by Gregory IX, July 16, 1228. Others of this name — F. de Paula, founder of the Minions in 1508, April 2— F. d'Estain, 1529, Nov. 1 — F. Xavier, cardinal, 1552, Dec. 2 — F. de Sales, bishop of Geneva, 1622, Jan. 29. Fratres Septem. — See Passio Septem Fratrum. Fratrum Natalia. — June 27 . G. 408. The brothers to whom this festival re- fers were Paul and John, martyred in 363. Fraunces' Day. — Oct. 4 [see Francis]: " Wreten at your poer place of Bayfeld on Sent Fraunces day in hast." — Paston Letters, v. I, p. 22. Friday. — Whitaker supposes this day to have received its name from the verb fire, which, in one acceptation of the word, he says, is pronounced frie to this day, and that such transposition of the letters r and i are very frequent in the Saxon language. " And this Frie of the Germans was denominated anciently Freyer in Norway" (Hist. Manch., v. II, p. 358). The hea- thens, says iElfric, appointed the sixth day to the shameless goddess called Venus, and Frycg in Danish : bone r ixtan 'eaes ni s&j-etton. bseria j-camleaj-an jy'oenan uenuf jehaten. *j pnycj on "toenij-c (Cott. MSS., Jul. E. VII, fo. 238 b.) The name of this day is taken from either this goddess or Freya. In the Edda, Frygga is the wife of Odin, and goddess of fecundity : " Enn Frygg err kona, veit, hun og all Orlog Manna, thott hun seigeecke spaar" — [This his wife is Frygga, by whom the fates of all men are GLOSSARY. 181 seen and foretold (Deems. \8). Freya the wife of Odur, the third of the Asa? (Deems. 30J, was very beautiful, and possessed the city called Folk- vangur, or the concourse of people (Dtcms. 23,) : so that each of these cor- responded in qualities to Venus. The popular superstition relating to dreams on Friday (v. I, p. 209) is of very old standing, and not confined to the English. See Veneres. Frideswida, Fritheswitha, Virg.— Oct. 19 : V. 431 ; E. 458. She was patroness of Oxford, which was her native city : " Seint Frideswithe was here of Englonde, At Oxenforde heo was ibore, as ich unf/stonde, About seuen hondref* jer & seuen & tuenti rijt After b l gode was an erde in his mob r alijt." Cott. MS., Jul. D. IX, fo. 271 b. John of Tinemouth says that she died in 735 : " Anno 735. Frideswida Virgo hoc tempore obiit" (Dugd. Monast. Angl., t. II, p. 143). " Her re- lics were mingled with the bones of Peter Martyr's Dutch Lady, in the time of Q. Elizabeth, and buried with the epitaph, " Hie jacet Religio cum Su- perstitione" — [Here lies Religion with Superstition]. — Brit. Saneta, p. II, p. 209. Frithstan.— April 9 : a bishop of Winchester in the 10th cent. Furisday, Fursday, Foursday. — Northern corruptions of Thursday. Fdrs^ecs, Furset.— Jan 16 (Brit. Sanct., p. I, p. 41). In G. 397, it is Jan. 14; but the Arras kalendar and the Saxon Menology give him Jan. 16, which is no doubt the right day. Gabinus.— Feb. 20; the brother of pope Cams (Hospin.,fo. 47 b.) See Gaius Gageus. — Jan. 4 : G. 397. This is Gaius in other kalendars. Gaigus. — April 22: G. 404. Caius, ordained pope Dec. 17, 283, and was. slain with his brother Gabinus. — Petr. de Natal., I. IV, c. 84. Gaius.— July 1 : G. 409. Another Gaius, Nov. 20, April 22, 296 : Hospi- nian says 295.— De Fest. Christ., fo. 78 b. Gaius & Victor. — July 1 : G. 409. There is another Gaius, Nov. 20. Gallicantus. — Cock-crow. " Tercia nocte circa gallicantum strepitum omne monasterium a fundamentis moveri visum est" (Chron. Joh. Bromton, col. 941,20). See Cantus; Cock-crowing; Pullorum Cantus, §c. Gallicinium. — Cock-crow ; opposed to eonticimtm. ( iallilu'i, TaXiXaia. — The time passed by Christ in Galilee ; from the Resur- rection in Easter to the festival of the Ascension, or 40 days. 1 Gallinicium. — Cock-crowing [see Pullorum Cantus]. It is evidently a mis- take for Gallicinium. Gallus. — Oct. 16: a Scottish abbot or bishop in 566 (Brit. Sanct ,p. II, p. 197). He was canonized about 1483. — Ilospin. de Pest. Christ., fo. 140 6. Gaug Days, Gang Dawes. — An ancient name of the processions called Roga- tions, three flays before the Ascension : Uetpeox janj "unsnui -j nn > t>t>uni fumeria (Chron. Sax., 913 — Betwixt gang days and midsummer. " Then 182 GLOSSARY. in the gang-days (30113 "sa^um) went Harold with his ships from Bristol about Wales" (Chron. Sax., 1063 ). Florence of Worcester, translating the Chronicle, renders this term " circa Rogationes :" and, in the Laws of Athelstan, Gang Days and Gang Week are employed for the same time as the days and week of Rogation at present, and literally signify walking days and walking week : " Fas esto, si quid criminis unicuique imponatur jam compensare, ni in lustration ibus diebus (quas Gangdayes vocant) sit com- missum" (LI. Atheist., c. 12; Spelm. Condi., t I, p. 405). The metrical Festivals of the Church mention the processions iu the fields on the less Litany, or the Gang Days : " Subbe be lasse Letani be Gang Dawes iclepeb bib- Whan me aboute be felbes goe w l baners as je iseb." Cott. MS., Jul. D. IX. " In this tyme was institute the processioun of Gang Dayis in France, thre dayis afore the Ascension day, by Mamercius, byshop of Veen" (Bellend., Chron., B. IX, c. 6). The Gang Days are evidently suggested by the Ro- man Ambarvalia. See v. I, p. 226. Gangericus, Gaugericus, Gauricus. — Aug. 11 : V. 429 — but the name has been obliterated from the MS. by fire. " Natalis Sancti Gaugerici et Sancti Tyburtii" (Kal. Arr., 826,). The name is printed Gandericus in Petr. de Natal. (1. XI, c. ult., n. 212) — but Gauderic in the index. He is also called Geri, and was a bishop in 619. Gaudete in Domino semper. — Introit and name of the third Sunday in Ad- vent. Gaudy Days. — Term days at the two universities. Gaugericus. — See Gangericus. Gaule Haut. — For La Goule d'Aotit, in the patent for electing the twenty- four men to watch over the government, in 42 Hen. Ill : " At Luudres le Dimenge prochein apres la gaule haut" (Calencl. Pat. Rot., p. 30) ; that is, Sunday next after Aug. 1. See Gula Augusti, Gule of August. Gautieb. — May 11 : abbot of Erpford, 1070. Another of this name was ab- bot of St. Martin of Pontoise, who died April 8, 1099. This person was co- vered with opprobrium, beaten, and shamefully expelled from the Council of Paris about 1074, for defending the decree of Gregory VII, by which he prohibited priests, living in concubinage, from celebrating mass. — Verif. des Bates, t.lll, p. 106. Gay —April 22, the day of Gains or Cains the pope, in a MS. Lives of Saints, temp. Hen. VI. Gerhard. — Aug. 27 : son of Otho, count de Bregcnz, died in 996.—- Hospin., fo. 131 b. Genrina.— May 22 : G. 406. Gemini. — May 18. The sun's entry into the sign of the Twins : G. 405; V. 426; T. 439. May 17 : E. 453. Geminianus. — Sept. 16 : V. 430 ; T: 443; with Euphemia and Lucia, E. 457. Genebaud & Latro. — Dec. 7. The former was appointed bishop of Lau- dun by Bishop Remigius, under Chlodovaeus. He left his wife, but fre- quently visited her, in consequence of which he had a son, whom he named Latro, because he was conceived " in latrocinio," a thief — because he was GLOSSARY. 183 conceived by stolen visits. He succeeded his father in the bishopric— Petr. de Natal., I. I, c. 41. Genethliacns Dies Constantinopolitante. — The Dedication Day of the city of Constantinople, May 10. Genovefa. — Jan. 3: G. 397; V. 422. " in non. Jan. Parisiis. Natalis Sanctoe Genovefue" (Kal. Arr., 126). Genevieve, patroness of Paris in 512. George.— April 23: G. 404; V. 425; T. 438; E. 452; L. 404. " Godemen & wommen, suche a dayc je schal haue be fest of seynt George, be whiche day je schal comyn to holy chirche in worschep of God & be holy martyr seynt George b l bowthe hys day fid dere" (Cott. MS., Claud. A. II, fo. 59). George, who is thus worshipped by the papists, and invoked in their ne- cessities, was not only no saint, but not even a man, having never been in existence. Jac. de Voragine, archbishop of Genoa (Legend. 56) and Pctrus de Natalibus (I. IV, c. SI) in some measure confess this. On this day, at Rome, they celebrate the Signilustrium, in which they exhibit the banner inscribed S. P. Q. R., in imitation of the Tubulustriitm of the pagans (Hosp. de Fest. Christ., fo. 80). In 1 Henry V, at the instance of the king, says Otterbourne, it was decreed by the Council at London, that the festivity of St. George the martyr should thenceforth be honoured as a " fes- tum duplex" (Chron., t. I, p. 273). This was the council which was as- sembled under Crichley of Canterbury, against Sir John Oldcastle, in 1413. They decreed the same honor to David and Winifred. — Spelm. Concil., t. II, p. 669. Ger. — See Dawes. Gere Day. — New Year's Day, was called the Year-day, though originally the term was the same in signification as Mind Day. In the following lines, it is taken for the festival of the Circumcision : " Gere's dai be holi feste her dai is & good. Fore bulke dai our swete Lord shedde verst his blod. As he ycircumcised was as hit wolle in be olde lai. Aft r he was ibore. ben cytede day. bcre he schedde verst his blod. vol. song he was b r to. For oure gult and now for his al hit was ydo. bere beb ho so hym wel by dynjjed bre bynnges or fowre. Whare borow his holy seres day god is to honowre. For bulke day his de Vtancs of midwyntris day. & fore oure lord was do ycircumcised as h l vel in be lay." Cott. MS., Jul. D. IX, fo. 2. GBBSOX & his Companions. — Oct. 10: E. 458. Three hundred and nineteen martyrs, in 287. Qbbx. — See Gangericus. German os, Bishop. — May 28 : E. . Bishop of Paris in 526: at Paris, May 26. (iEKMANUS, the famous Bishop. — July 31 : V. 428 — where it is a feast of 12 lessons. He was a bishop of Auxcrre, who died in 450. — Hospin.,fo. 123 b. Germ an us, Bishop of Capua. — Oct. 30 : E. 458. Germanus, Remigius & Vedastus. — Oct. 1: V. 431; E. 458. "Kal. Oct. Natalis S. Remigii Episcopi, & Translatio S. Vcdasti Episcopi, & Na- 184 GLOSSARY. talis S. Piatoris, & S. Geminiani" (Kal. Arr., 826,). They lived in the time of Chlodovseus.— Petr. de Natal., I. IX, c. 9 $ 12. Gekmanos & Vitalis. — Nov. 3: G. 417. Theophilus, Cesarius & Vitalis, martyrs in Cappadocia, under Decius. — Petr. de Natal., I. X, c. 18. Germakus. — Nov. 12: G. 417. Geronomus. — Hieronymus or Jerome, Sept. 30, in a charter of Henry de Lacy, earl of Lincoln, to the priory of Burscough, which was " Datum apud Haltone die Sancti Geronomi Confessoris, A. d. 1285" (Monast. Anglic, t. VI, p. 459). The change of J to G was not unusual among our ancestors. In the same manner, Geremias occurs for Jeremiah in a Saxon homily. — Cott. MS., Faustina, A. IX, fo. 36. Gerst Monath —The Saxon Barley-month ( Verstegan, Restoration of Decayed Intelligence, p. 62), which the Germans call Herbst Monath, or Harvest Month. It answers to our September, the Halige Monath, or Holy Month of Bede. Gertrdde. — March 17 : a virgin of Brabant, who died in 664, and was deified by Honorius III. — Hospin., fo. 52. Gervase & Protase.— July 19 : G. 406 ; V. 427 ; T. 440 ; E. 454. In the kalendar of Carthage, in kal. Julii, or July 28. The festival was founded by St. Ambrose at Milan, in the latter portion of the 4th century, but had been earlier celebrated in Africa (August. Conf, I. IX, c. 7, ap. Mabill. Analect.) They were twin brothers, sons of St. Vitalis, who were sacrificed by Astasius of Milan, in consequence of the answer of the priests —that the gods would not promise him victory against the Arcomanni un- less they were offered to them. Their deaths are placed on this day (July 19) in 51 — or, according to some, 57. — Petr. de Natal., 1. V, c. 126; Hosp , fo. 113. Gildas.— Jan. 29 : T. 398. An abbot in 565. — Brit. Sancta, p. I, p. 74. Giles, Abbot. — Sept. 1 : L. 489. His Latin name is JEgidius, or Egidius : " Seyn Gilis be holi man ne louebe noting sinne." Jul., B. IX, fo. 129 5. " Ilians messa," in the Runic kalendar, gives another variety of the same name. — 01. Worm., Fast. Dan., p. 142. Giouli. — The months of December and January, in Bede — because, in the luni- solar year of the Anglo-Saxons, the solstices sometimes fell in the one, and sometimes in the other. Godeis Sunday. — Easter Day is called God's Sunday, in an ancient homily In Die Pasce : " Goode mene and wommen as ye knowen alle welle bis is callede in some place Astur Day ; & in sum place Pasche Day, & in summe place Godeis Sunday."— Harl. MS., 2403, fo. 82. Godric. — May 21 : an English hermit, who died on this day in 1169 : " S. Godricus de Finchaleobdormuitin Domine xn kal. Junii." — Ann. de Mor- gan., Gale, t. II, p. 8. Golden Number. — In the revolution of nineteen years, the conjunctions, op- positions, and aspects of the moon are within an hour and a half of being the same as they were on the same days of the month nineteen years be- fore : in time this becomes so sensible, as to make a whole natural day in 310 years. So that, though the cycle be of use when the golden numbers GLOSS AH Y 185 are rightly placed against the days of the month in the kalenclar, it will only serve for that period old 6tyle. For, as the new and full moons anticipate a day in that time, the golden numbers ought to be placed one day earlier in the kalendar for every succeeding 810 years. These numbers were rightly placed against the days of the new moon, in the kalendar of the Council of Nice in 325 — but the anticipation, which was neglected until the Reform- ation of the kalendar in 158-2, had grown into five days, and, therefore, all the golden numbers ought be placed five days lower in the kalendar for the old style, than they were at the time of that council — or six days lower for the new style. The following observations on the lunar cycle and the cycle of 10 years, more commonly called by the moderns the Golden Number, are made by the French chronologists : — " We distinguish, with the ancient computists, and a certain number of charters, the Lunar Cycle and the Cycle of 19 years, or Golden Number, though some authors, and a greater number of charters, entirely confound them. It is common enough, in fact, to find in ancient monuments, Cyclus Luna" or Lwiari.t, and Cychts Decemnovennalis, taken indifferently one for the other. This mistake is occasioned by the resemblance of the two cycles. The lunar cycle, as well as the cycle of 19 years, is a revolution of 19 years, after which it begins with I and continues to XIX by a perpetual circle. All the difference that we shall mark between them is, that the cycle of the moon commences three years later than that of 19 years. This difference proceeds from the Greeks and modern Jews : the latter use the cycle which we call that of the moon, and they commence it at the autumnal equinox, with their month of Tisri. Nevertheless, in conformity with the usage adopted by the editors of charters, we make the years of this cycle com- mence with January, which is an anticipation of about nine months in the years of this lunar cycle of the Jews. Thus this lunar cycle is not, as the learned Guibert thinks, the envelope of the epacts, but an invariable lunar cycle, which the modern Jews adopted in 338 of our era, and which forms the basis of their present kalendar. It is the Greeks of Alexandria who transmitted to us the cycle of 19 years, which we make to commence with our month of January. In the first ages, the Christians made use of both cycles; but at length that of 19 years prevailed — and our modern authors have so foreotten the Jewish cycle, that we know none who have employed it in explanation of charters which are dated by it. " The following is one of these charters — the more remarkable, as both cy- cles are expressed. It is that of Henry, count d'Eu, in favour of the abbot of St. Lucian of Beauvais, and bears the following dates : ' Acta sunt haec, an ah Incarn. Dom. MCIX, indict, ir, epacta xvri, concurrente nir, cy- clus lunaris v, cyclus decemnovennalis vur, regularis Paschte nu, termi- nus Paschalis xiiii kal. Maii, dies Paschalis vn kal. Maii, luna) ipsius (did Paschae) xxi' (Mabill. Diplom., 694,). All these dates are very exact. It is rare to find charters, in which the lunar cycle and the cycle of 19 years are so clearly distinguished ; but it is not rare to find some dated with the lunar cycle, according to the modern Jews, instead of the cycle of 19 years, according to the Greeks. Of this number are — the foundation of the mo- nastery of Quimpcrlc, in 1209, which is dated cyclus lunre 1, instead of 4; Vol. II. b b 186 GLOSSARY. a donation of 1169 to the same abbey, cyclus lunoe 1, instead of 4, and a a letter of Baldric, bishop of Dol, cyclo lunari 5, for 8. " Among charters dated by the lunar cycle according to the Jews, we have found some in which this cycle does not commence at Jan. 1 ; but among those which are dated by the cycle of 19 years, or the lunar cycle, confounded with the cycle of 19 years, we have met some which commence with Jan. and others with March; but the Alexandrians only commenced this cycle with their year, which began August 29. This difference in the commencement of the cycle of 19 years ought to be remarked, in order to reconcile certain dates, in which there would appear to be an error, although there is none. They serve also to fix the dates of charters granted in Janu- ary or February. Such is that of the foundation of the priory of Quiberon : " Anno ab Incarn. Dom. MXXVII, circulus lunse II, indict, xi, epacta xxn, concurrens B I." We see by all these dates, that this charter was granted in January or February of 1028, according to our present manner of reckoning the years. It states the year to be 1027, because at that time they commonly began the year at Easter. The circulus lunae II is here the «ame as the cycle of 19 years. The author of the charter counts only 2, as if 1028 were only the 2nd year of the cycle of 19 years, though it is the 3rd, because he began to count this 3rd year only in March, and the charter was granted the year before. The indiction n, and the epact 22, mark the year 1028, as also the concurrent B 1 — that is to say, bissextili 1. This concur- rent 1, instead of 17, which the author should have put (the charter having been granted before Feb. 25), proves what is said of concurrents (under Do- minical Letters) — namely, that there are charters granted in Leap Years, in which the concurrent, that would not take place except after that, is ne- vertheless marked from January. As to the luna vn, it shews that the charter was granted Jan. 7 or Feb. 6. The agreement of all these dates is, therefore, perfect ; but the agreement is not seen without making the lunar cycle, taken for that of 19 years, commence with March. " But there are other charters, in which January is regarded as the first month of the cycle of 19 years. Such is a diploma of Gaston VI, vicomte de Beam : " Factum est hoc, an Incarnationis Verbi MCLXXXI, indict, xiv, epacta III, concurrente III, cyclo decemnovennali mi, feria II, idus Feb- ruarii," or Feb. 9, 1181. All the dates mark this year; but the decemnovennal cycle 4, to agree with them, must commence in Jan. In making it commence in March, it should be 3 instead of 4 — an evident proof that there were some of the ancients, who made the commencement of this cycle commence with Jan. 1 — others at March ; whence it results that the rule, — " Muta cyclum lunarem in kalendis Januarii, cyclum decemnovennalem in kalendis Marti," which is found in a MS. of the monastery of St. Sergius of Angers, of the 11th century, is like the greater part of the computi and calculations of that time, and that it is not les3 subject to frequent exceptions, at least for what regards the commencement of the cycle of 19 years with the month of March. " The two cycles of the moon according to the modern Jews, and of 19 years according to the notaries, are equally called Golden Numbers. It is believed that they are so named, because they were written in golden cha- racters in the ancient kalendars, in which they served to shew on what day of the 12 solar months the new moon fell, every year of one or other of these GLOSSARY. 187 00 H M a p H a O Years less than a Hundred. 19 1 2i 2 3 21 22 4 23 S 6 7 8 9 1( 11 12 131415 11 ;i7 18 24 25 2t -' 7 28 2: 3031 32 33134 3. >3C 37 38 57 76 39J40 4l|42 r.\ 69 81 44 45 40 65 84 47 66 85 48 49 J50J51J52 53 69W71I72 88 89 90l91 1 1 1 54 ,55 56 58]S9 7778 00 61 79 80 98 99 6364 82 83 67|68 8687 73J74 92 93 75 94 95 9697 1 2 3 4 5 6 7 19 8 13 9 14 10 15 11 16 12 13 14 15J16 17 18J19 1 100 6 7 89 1011 17 18 19 1 2 3 4 5 10 200 1112 1314 15,16 1|2 17 3 8 18 4 9 19J 1 5 6 2 7 3 8 4 9 11 5 10 15 6 7 1 8 9 300 16 17 18 4 19 1112 13 18 1415 400 2 3 o|c 7 10 11 12|l3 16 17 19 1 500 7 8 !) 10 15 11 12 1 1617 1a 18 4 9 14 19 5 Hi 15 1 14 19 15 1 10 •2 17|l8 1 10 5 10 1 2 j 3 i 4 5 10 6 11 000 19 13 14 3 4 6 [ 7 1 8 I 9 700 17 18|l9 4 5 lis 3 G 1 7 | 8 HJ19J13 5 6 7 8 9 11 12 1314 15 16 800 3 10 ll|l2 13 18 14 1!) 15 1 11 16 •_> 7 12 17 18 19 1 2 900 8 010 15 16J17 3I4I5 6 7 U|l2 1000 13 11 15116 17 18 1 li 11 L6 •j 2 | 3 7 8 1213 17 18 34 4]5 9 10 1314 l 1 10 1100 is 19 1 2 3 ! !) 15 1617 1200 4 |5 (i 7 8 14 19 5 15 1 10 17 18491 1 2 3 13oo '.) 10 14 15 11 16 1213[l4 171819 2 3 4 5 6 7 8 1 100 7 8 9 1011 1213 1500 10 1 2 a 4 6 6 7 8|9 10 11 12J13 14J1516 17 18 1 000 5 7 8 9 10 11 11; 12 17 13 14 16 16 I7|l8 3 1 4 19 1 2 5 6 j 7 3 8 4 9 17oo 10 11 12 13 14 15 18 I0J l|2 1H00 15 10 17 1* 10 1 2 7 8 4 5 6 11 7 12 8 9 10 11 12 1314 1900 1 » 1 6 6 10 1, 1 1 '«| 10 17 ,,1 1!) 188 GLOSSARY. cycles. For this purpose, they wrote them opposite that day of every solar month on which the new moon fell, in the same manner as the epacts printed in the Breviaries since the reformation of the kalendar in 1582. It is thus that they are printed in the perpetual lunar character where they are united with the new epacts, which indicate the new moons according to the new style."— L' Art de verif. les Dates, t. I, p. 62 [See Embolismus.~] The Golden Number being the same in both the old and the new style, may be found by simple inspection of the accompanying Table, from the first year of the Christian era to the year 1999 — or for any other period, by sub- stituting, in the column of centuries, 2000 for 100, 2100 for 300, 2300 for 400, and so on as long as required to 3800, and recommencing the same process. [Vide Table, p. 187.] Gole, or Oole Feast. — Gole, sometimes Giouli, and sometimes Geola (see Hickes, Thes. ii, 106), was the Saxon name of January and December. Christmas, from the Saxon names of that festival — ^ehul, jehol, and jeol. It frequently occurs in the Chronicle of Robert of Brunne, pp. 47, 49, 65, 72, 125, 147, 263, &c. Of King Stephen he says— " be tueft j;ere of his regne At jole he held his feste At Lincolne, as in signe bat it was his conqueste. v. I, p. 125. Go-Harvest — A northern name of the post-autumnal season. " Go-Harvest, the open weather between the end of harvest, and the snow or frost." — Sur- vey of Bariffs., App. p. 40. Good Friday.— Probably a corruption of God's Friday. It precedes Easter, or God's Sunday, and is sometimes termed Holy Friday. " Wretyn at Cant'burye, to Caleys ward, on Tewesday, and happe to be [if hap be] uppon Good Fridaye ye xij daye of Apryll A E. iiij" xiij" (Paston Letters, vol. II, p. 134). On this date Sir John Fenn remarks— "' This is the first letter so fully dated, by which the exact time of King Edward's reign can be precisely ascertained. By the Tables to find Easter, it appears that in 1473, the prime being 11, and the Dominical Letter C, Easter Sunday was on the 18th April. Edward IV began to reign the 4th March. The 16th April, 1473, was, therefore, the 13th Edw. IV, and consequently he began to reign on the 4th of March, 1460." Now, although the 16th of April, 1473, was 13 Edw. IV, the computation is from March 4, 1461, on which day and year the reign commenced (see Nicholas' Tables); and in a subsequent let- ter (v. II, p. 206), this is actually the computation used, the writer dating on February 18, Friday before Shrove Tuesday, 16 Edw. IV.— See Fast- ingong. Good Thursday.— In Lower Saxony, Der Gute Donnerstag is Maundy Thurs- day, and perhaps so called from the acts of charity which were universally performed, in fulfilment of our Saviour's mandate. Gordian & Epimachus.— May 10: G. 405 ; V. 426; T. 439; E. 453 (see Epimachus). Gordian was a convert to Christianity in the time of Julian th« emperor, and beheaded by his order. His body was cast to the dog» GLOSSARY. 189 but, remaining unhurt, was at last burled (Jae . de Vorag., Leg. 69 ; Petr. de Natal., I. IV, c. 149 ; Hospin. de Fest., fo. 35. Gorgon* its.— Sept. 9: G. 413; V. 430; T. 443; E. 457 (see Atjdomarus). Gorgonius was a martyr with Dorotheus in Nicomcdia, under Dioclesian. — (Petr. de Natal, I. VIII, c. 55. Gotuard. — May 5 : a Bavarian monk, afterwards abbot, and finally Bishop Hildemeus. He lived under Otto II & III, and Henry II.— Surius, Vit. Sanct., t. VII; Hospin., fo. 84. Goule Daugust, Goule d'Aust.— The Gulo of August, in stat. 3 Ed. I, c. 30; 27 Ed. Ill, Ordin. de Feodis ; 31 Ed. Ill, c. 15 ; 43 Ed. Ill, c. 2. See Gula August i. Gowry Conspiracy. — From Howe's Chronicle, it appears that the 5th of Au- gust was ordered to be strictly observed, for the king's delivery from the Gowrie conspiracy, an. 1603. Wilson, in his Life of King James, says — " The fifth of August had a new name given to it. The king's deliveries in the north must resound here. Whether the Gowries attempted upon the king's person, or the king on theirs, is variously reported" (Nichols's Progr. of K. James, v. I, p. 245). Dr. Robertson states in his Hist. Scotland, v. Ill, 6. viii, that this day was appointed to be annually observed as a day of public thanksgiving in the year 1600. Grand Days, Grans Jours.— Days in the Terms, which are solemnly kept in the inns of court and chancery, i. e. Candlemas in Hilary Term, Ascen- sion Bay in Easter Term, St. John the Baptist's Bay in Trinity Term, and All Saints' Bay in Michaelmas Term, which days are dies nonjuridici, or no days in court (Jacob)- We have the name from the French. While their parliaments were ambulatory, or, like the Anglo-Saxon and Norman courts de More, uncertain as to the place in which they were held, the kings were accustomed to hold plenary courts, and to deliver judgment in person, on the days on which Parliament assembled. These were usually the days of the principal feasts, which were from this circumstance named by the laity, if not by the clergy, Grans Jours. Hence, mention is often made, in French historians, of acts (arrets) made in the parliament at All Saints, Whitsuntide, Martinmas and Candlemas. After parliaments became sta- tionary, the kings often gave commission to judge absolutely in certain causes ; and this court and sovereign justice was called Grands Jours, be- cause it was an image of the ancient deambulatory parliaments, which were held on the days of the grand festivals, called Grand Days. — Casseneuve, Origmet de la Langue Fr., p. 69. Grass Week.— Rogation Week, so called from the restriction of food to salads and greens. Grati;i Generates. — The year of the Jubilee, when plenary indulgences were granted to all the faithful, on conditions expressed in the bull of 1371 : " Tempore Gratiarum— ivit Avimonem ad dictas Gratias."— Bu Cange, t. III,,,,/. 949. Gregorian Kalendar.— In order to rectify the errors of the Julian kalendar, Gregory XIII invited men of the first mathematical talent to Rome, and, having employed ten years in discussing the various formula presented to him, lie gave preference to that of the two brothers, Aloysio and Antonio Lilio. He sent copies of it in 1757 to all the catholic princes, republics and acadc- 190 GLOSSARY. mies, and, receiving assurances of their concurrence, he published in 1582 his new kalendar, in which ten days of this year were retrenched, the 5th of October being accounted the 15th. This was the epoch of the introduction of the New Style ; but as it was not at first generally received, the dates employed in different countries did not correspond. The following brief survey of its progress through Europe, will assist in comparing the dates of one nation with those of another. In Sj)ain, Portugal, and part of Italy, the retrenchment was made on the same day as at Home, but in France it did not take place until the Decem- ber following, when the 10th was accounted the 20th, conformably to let- ters patent of Henry III, issued Nov. 3, 1582. The same year, the Due d'Alen^on, as sovereign of the Low Countries, ordered that, after the approaching 14th of December, the following day should be taken to be the 25th, and held as Christmas Day, and that the year should terminate six days after Christmas Day. Brabant, Flanders, Artois and Holland, obeyed this decree, but Guelderland, Zutphen, Utrecht, Friesland, Gronningen and Over Yssell, continued to follow the Old Style. Philip II, king of Spain, on the 10th of January, 1583, commanded the se- venteen provinces to receive the new kalendar, and to account the 12th of February the 22nd, and the day following to be Ash Wednesday, which would otherwise have been the 13th : " Let us," he says, " commute the letter F into B, so that the month of February shall contain only 18 days instead of 28, although we inclusively count 28." On July 24, 1700, the province of Utrecht adopted the new kalendar; and the style soon after- wards became uniform in the Netherlands. In Germany, the catholic states received the new kalendar in 1583, but the protestants adhered to the old kalendar. Strasburg adopted the Gre- gorian style Feb. 5, 1582. The body of protestants adopted a modified ka- lendar, which agreed with the Gregorian in all respects, but in determining Easter and the Moveable Feasts. In Sioitzerland, the Gregorian kalendar was received in Feb., 1585, by some of the states, but the style did not become uniform till the year 1724. In Poland, King Stephen Battori having endeavoured, in 1586, to esta- blish the Gregorian kalendar, was opposed by the inhabitants of Riga, who rose in a body against its introduction. The sedition was repressed, and the new kalendar prevailed. In Sweden it was enforced by a royal edict, 24th March, 1752, and began to be used March 1, 1753. In Denmark it was adopted in 1582, but reformed in 1699, and their ka- lendar made to agree with that of the German protestants. In England, it was ordered by act of parliament, in 1751, that the year 1752 and the following years should begin with Jan. 1, in the Old Style; but in order to reduce English chronology to the New Style, the same act ordained that Sept. 3 should be accounted the 14th of the same month— so that the French and English year does not perfectly coincide until Sept 14, 1752; and the year 1753 was the first in which the two chronologies com- mence on precisely the same day. This reform, like all others, met with great opposition in England. GLOSSARY. 191 In the Fast, the Gregorian kalendar was universally rejected. — Sec L'Art de verifier les Dates, t. I, p. xxxi. The reception of the new kalendar had the effect of altering the Dominical Letters — thus, in England the letter D was changed to A, and the year 1752, a leup year, had in consequence three Sunday letters : E, from Jan. 1 to Feb. 29 ; D, from March 1 to Sept. 2 ; and A, from Sept. 3 to Dec. 31 . In France, the Letter G was changed to C in 1582. Gregoire, Gregorius, Gregory.— March 12: G. 401 ; V. 424; T. 437; E. 451 ; L. 403. This pope and saint is commonly called Gregory the Great. He instituted the Litania Scptiformis to avert a plague, and renewed the sta- tions at Rome. When the Patriarch of Constantinople assumed the title of CEcumrnieus, he called himself " servus servormn." Hildebrand observes, that though very prone to superstition, there has not been a better pope since his time (De Diebus Sanctis, p. 57). He was ordained on Sunday, Sept. 3, 500, whence the Ordhiacio S. Gregnrii, in E. 457. His death took place in 504, March 12, the day consecrated to him ; but he does not occur in the kalendar of Arras. He is the first pope who, in his dates, counts the days of the month in our manner, and not in the Roman, but has been imi- tated by few of his successors (Verif. ties Dates, t. Ill, p. 279). Gregory is the patron of scholars ; but the custom of making presents to boys on his day, to incite them to a love of study, is derived or continued from the Quinquatria of the Romans, a festival held for five days in March, when scholars made presents (called Minervalia) to their masters, who in return gave them wafers, or thin cakes : " Crustnla blandula Dant prseceptores pueris." Horat. Though he preferred to count days in their numerical order, his festival is used as a date: " Anno Rcgni Edw. filii Edw. 15. Nich. le Vieille Mer- cator de Amydas, admitted and sworn freeman, in the Hustings of Pleas of Land, die Luna? prox. post Festum Sancti Gregorii Papas, before the Mayor, &c. (MS. Lib. Alb. Papyr. in Arch. Lond.) " Wretyn at Norwyche on Seynt Gregorys day" (Paston Letters, 1449, vol. I, p. 30). There was an- other Gregory, Dec. 19 (G. 420), who was bishop of Auxerre (Petr. de Na- tal., I. XI, c. idt., n. 15). The following do not occur in the kalendars : 1, G. Thaumaturgus, 270, Nov. 17 ; 2, G. of Spoleto, 304, Dec. 24; 3, G. Il- luminator, 325, Sept. 30; 4, G. Nazianzen, 373, Jan. 1 ; 5, G. the younger, bp., 389, May 9 ; 0, G., bp. of Nyssa, 396, March 9 ; 7, G., bp. of Langres, ".:(!), Jan. 4; 8, G., bp. of Tours, 596, Nov. 17; 9, G., bp. & conf. of Utrecht, 776, Aug. 25; 10, G. Ill, pope, 741, Nov. 27 or 28; 11, G. VII, 1085, May 25; 12, G. X, 1272, Jan. 27 or Feb. 16 ; and, 13, G. Louis Barbadigo, card, bp., 1697, June 15. Guardian Angels (our). — Oct. 2. Gregorian Kalendar. — See Kalendar Gregorian. Grimbald, Priest. — July 8: T. 441. Grisogontjs. — Nov. 24 : E. 459. See Ciirisogonds. Guino, Goy. — March 30. An abbot of Pomposia in Ravenna, who died 1046. — Ilospin. de Fcst. Christ., fo. 55 b. 192 GLOSSARY. Guili. — A name of the lunar months in Bede : " Menses guili a oouversione solis in auctum diel quia unus eorum praecedit, alius subsequitur, nomina accipiunt.— De Hat. Tent]?., c. 13. Gula Augusti, Gule of August — In the Constitutions of Walter de Wyke- wane, abbot of Winchelscumbe, for the government of the monastery, the clerk of the church is directed to collect the tithes, " a gula Augusti usque ad festum S. Michaelis," in the year 1309 (Monast. Angl., t. IT, p. 308). It is the title of the 1st of August, whence the festival of St. Peter ad Vincula is often termed, in charters and chronicles of the middle ages, Festum S. Petri in Gula Augusti. Thomas Wikes, ad an. 1273, indicating August 6, has " Dominicam proximam post gulam Augusti" (Gale, t. II, p. 99). In our French statutes, it is La Goule d' August. Some account of the origin of the name has been given in vol. I, p. 334. Hearne, after some remarks on the gehul, gole, gule, and yule, by which our ancestors designated Christ- mas Day, observes that " some make the Gule of August to be a corruption of the British word Gioyl Awst, signifying the feast of August. But for my own part, I do not look upon it as originally a British expression, but, Latin, being really the same with Gula Augusti, that occurs very frequently in old writings, both of our own and other countries. Hence Du Fresne (the same with Du Cange) : ' Gula Augusti — Le Gule d'August in St. Ed. Ill, an. 31, c. 14. ' Averagium aestivale fieri debet inter Hokdai et Gulam Au- gusti.' Utitur Willelmus Armonicus in Philippo Augusto an. 1219.' — Now if gula were here, and in other places, nothing but a feast, why were not other feasts or festivals also so called, as the Gule of St. Luke, &c. ? Du Fresne gives an instance from antiquity, that Gula Fluvii was the mouth of a river. But here the same question arises again (allowing it to be so) — why, then, are not the beginnings of other months distinguished in the same manner?" This consideration induces Hearne to agree with Spelman and Dr. Cowel in the opinion, that it is gula, the throat. — Rob. of Glouc, p. 680. Gcnibeht. — See Cuthberiit. Guthlac, Anchoret. — April 11 : V. 424 ; T. 438. In the Menol. Sax., it is said that his deposition took place on this clay in Britain, and that his body rests in a place called Cruwland ; and that his name is in Latin Bellimunus. Orderic Vitalis says that he died in 715 (lib. IV, p. 540) ; but Petrus Ble- sensis, the continuator of Ingulfs History (Gale, t. I, p. 109), places his death in 714 : " Idem 6anctus pater transivit ad Dominum completis annis vitse suae 40, 4 a feria in Septimana paschse scil. A. D. 714. Indict. 12, cyclo decennale per xi currente, &c." This agrees with the day, for Wednesday in Easter week, 714, fell on April 11 ; but there is a mistake as to the indic- tion. It also agrees with the Chron. Sax. and Flor. Wigorn. ad ann. The difference arises from the different commencements of the year adopted by these writers, the one beginning it with March or Easter, and the other with Christmas. Gyle le Abbe. — Sept. 1 : L. 469. See Egidius. GLOSSARY. 193 Flabens Legionem. — See Dominica de halente Legionem. Hjedda, Bp.— July 7 : V. 428 ; T. 441. See Hedda. Halcyon Days. — The seven days before and the seven after the winter solstice; thus Bcde, In Ephemer., " ii id. Decemb. Halcyonia per dies quatuordc- cem" (Oper., t. I, p. 264). The halcyon is said at this time, invited by the calmness of the weather, to have laid her eggs in nests, built in the rocks, close by the brink of the sea, and thus to have given rise to the name of these fourteen days. Halig Monath. — September: V. 430. The following is the account of this month in the Saxon Menology : On $aem uijopan monpe on jjeape bib .xxx. 'caja. 8e monabhatre onle'cen peptembpif. -j on upe jebeo'ce halij monab. poppon be- upe yl'cpan ba ba hi hsepene peepon on bam monpe hi ^ulbon hiopa'eeopulael'fciim — [In the 9th month of the year are 30 days. The month is called in Latin Septembris, and in our language Halig Monath (holy month), because our ancestors, when they were hea- thens, in this month sacrificed to their idols]. — Cctt. MS., Julius, A. X, fo. 147. Halimas, Hallamas. — A compound of hali3, holy, and mass, and name of All Saints Day. In the Perth Encyclopaedia, it is erroneously explained to be All Souls' Day (see All Halloicemas). The words halwes and hallows were employed for saints, long after the language had ceased to be comparatively pure Saxon : " I vowe to Seynt Michael, and tille all halwes that are." Robt. of Br untie, p. 182. In the will of Lady Torbocke, date T.Iarch 7, 1466, she says, " I bequethe my sawle to all myhtie gode and to our lady Seynt Mary and to all the hal- lows of heven."— Harl. MS. 2176, fo. 27 b. Hall Days. — Days of administering justice in manorial or baronial halls or courts ; the same as the French Jours de Palais, the German Gericht Tage, and the Laghdays of our earlier ancestors. Halloween, Hallow Even. — See AU Hallowe'en. Halowance. — Hallamas : " And othyr maners that may be sparyd to then- cresse of hys lyfelode yn thys land, and thys coven'ntys to be engroced wythynne shorth tyme as by all Halowance in case your lordshyp be agreed." — Paston Letters, vol. IV, p. 300. Halowenmas. — See All Hallowenrnas. Hiluna messa occurs in the Runic ka- lendar. — 01. Worm. Fast. Dan., p. 146 Halioetkurt Tide. — The tide or time of Holy Thursday. Robt. of Brunne (p. *2.\), mentioning the defeat of the Danes in 766, says: " The tother gere, the thrid day after Halwethurs tide, The Danes, throgh Code's grace, were on the were side." Halyday. — The sabbath day, whether Saturday or Sunday, in an ancient ser- mon on llidlent Sunday, in which the commandments are repeated : be prydde is b u schalte holde bine halyday, b* is b u schalte bene as erly vppe & as late dounc &c ben alid also on pe halyday to seme god as b u arte on pe workeday to serue pe worlde." — Cott. MS., Clam/., A. II, 47 6. Vol. II. c c 194 GLOSSARY. Handsel Monday. — In Scotland, the first Monday after New Year's Day. Hanging Month. — A term ludicrously given to November: Bishop Warburton writes to his friend Hurd from Bedford Row, Oct. 28, 1749, " I am now got hither to spend the month of November, when the little wretches hang and drown themselves, and the great ones sell themselves to the court and the devil."— Hone, E, D. Book, vol. I, cot 1 419. Harvest Month. — Autumn, including the latter end of August and the begin- ning of September: peri on byrr ura Z ea i ie: V°P- Ga'»p v cart v o cynmj mi's pyri'te on upan haeruierr x.o Daelprele (Citron. Sax. an. 923). Florence of Worcester says, " Atumnali tempore rex invictissimus Eadwardus ad Tealweale profectus est." And in the Saxon treatise on the Vernal Equinox, Autumnup ir hsertper* (Cott. MS, Tib., A. Ill, fo. 64 b ; Tib., B.Y, fo. 25) — Autumn is the harvest. Brydfyrth of Ramsey still more distinctly says, the third season of the year is called Autumnus in Latin, and harvest in English : Se pru'o'Da Tima if autumnup on ly'oen gecpi'een. -j on en3lipc hseripepr. In the following passage, the harvest month is August: " This emperour was so gret fame, That, for Juli the emperour (that bi fore hym was er) Hadde aftur hym y clepad a moneth in the ger The next moneth afterward, that heruest month ys, He let clepe aftur hym August y wys." JRobt. of Glouc., p. 61. And in the following, it takes the Saxon wider signification : " The ferth day of Septcmbre, in the heruest tide." Robt. of Brunne, p. 17. Hawk and Buzzard (Between). — Twilight. See Inter Lvpum et Canem. Hay, or Hey Month. — According to Verstegan, July among the Saxons, be- cause, he says, therein they usually mowed and made their hay-harvest. Head of Lent. — Ash Wednesday ; the same as Caput Jejunii, the head of the Vast, in a homily on Ash Wednesday : — " Now good frendys, bat je schalle cum to cherche — for hit ys be Hed & the begynnynge of alle bis holy fast- ynge of Lent."— Harl. 3IS. 2383, fo. 85 b. Heaving Days. — Easter Monday and Tuesday in Warwickshire, from the cus- tom of men lifting the women and women the men on these days. In Lan- cashire they are called Lifting Days. Hcbdomada, Hebdomadas. — The week, in the middle ages, instead of heb- do/nas. A period of seven days, from the Greek numeral; but it is some- times a period of seven years— thus Varro, in his book of Hebdomades, in- forms us that he had then entered upon his twelfth week of years. In vul- gar language, a week comprises a period of seven years, in the phrase, a week of Sundays. The seventh day was sacred in Hesiod's time, 't^do/in, \tpo 'nfiap [the seventh, or sacred day] — an appellation which was also given to it by Homer. Hcbdomada Authentica. — Holy Week, which precedes Easter. Hebdomada Albai, Albaria, or in Albis. — The week following Easter and Pentecost. The latter, commencing on Saturday in Albis, and ending on the Saturday following, consisted of eight days. It was so called (via. the GLOSSARY. 195 White Week) because, in the ancient church, the recently baptized wore white garments. Lactantius refers to this custom : " Candidus cgreditur nitidis excrcitus undis." Tins feast was confirmed by Charlemagne. — Paul. Diac. de Heb. Longo- hard., I. II. Hebdomada Casta. — The week of the commencement of Lent. See Chaste Week; Clean Lent. Hebdomada Crucis. — Holy Week : also Rogation Week. Hebdomada Cruciiim. — Rogation Week, so called in England and Germany, from the processions of crosses. — Wolfard. de Miracxdii S. Walburgce, I. Ill, n. 11. Hebdomada de Excepto. — The last week of Advent, because every office was excluded in it. Hebdomada Diacenesima. — Low Sunday, among the Greeks. Hebdomada Duplex. — See Ilebdomada Trinitatis. Hebdomads Grsecffl. — The weeks of the Greeks are composed like ours, but with this difference, that Sunday is often the last day of the week, instead of which it is always the first with us. This merits attention as regards dates. The name of a week,amoi:g the Greeks, is not always taken from the Sunday by which it is preceded. In certain parts of the year, the name is taken from the following Sunday, which may be considered as its term. Thus, the first week of Lent, in the Greek kalendar, is that which precedes the first Sunday of Lent, and in which the day of ashes (Ash Wednesday) is found. Passi in Week is that which immediately follows the Sunday of this name — the week of Palm precedes Palm Sunday. An interesting example, 6ay the Benedictines of St. Maur, bears upon this point : we read in Ville- Hardouin, that Constantinople was taken by the French, April 12, 1204 — " le Lundi de Puques Flories." This expression has deceived several au- thors, who, not paying attention to the circumstance that Ville-Hardouin speaks of the week according to the Greek kalendar, have not understood that he intends to express the Monday preceding our Palm Week, which in fact fell upon April 12, 1204.* The week which follows Palm Sunday is not, however, called Easter week among the Greeks, but Holy Week, as among the Latins. Hence we see that the quadragesimal, or Lent Weeks of the Greeks, do not correspond with those of the Latin church, though they are exactly the same in number. It is different with the weeks between Easter and Pentecost, for they do not take their denomination from the Sunday which closes them ; for instance, the week following the octaves of Easter is named among the Greeks, as among us, the second week after iter, but the Sunday following, which is our second Sunday after Easter, is their third, and so of the others. In this manner, they count seven sun- • In an ej>ist!e of the emperor Baldwin, the city is said to have been "ob- ■ v id. Aprflh feria m ante pawionem Domini, el capta ii Id. Apiilis f'criii secinda in passione;" that is says Dn Congfe, Monday of the week before Palm Sunday, which we call Passion week.— Torn. V, col. 235. 196 GLOSSARY. days between Easter and Pentecost, including Palm Sunday. However, by a singular contradiction, the Greeks constantly call Monday the second day of the week, Tuesday the third, and so on. Hebdomada Expectationis.— The sixth week after Easter, or the week after the Ascension ; so called, because it represents the time when the apostles expected the advent or descent of the Holy Ghost. Hebdomada Iudulgentiee.— Holy Week. Hebdomada Laboriosa. — Passion Week, or week before Easter. Hebdomada Magna, or Major. — The great or larger week (the tGSoixabac, HtyaXn of the Greeks), comprises two ordinary weeks, of which the second, immediately preceding Easter, is Passion Week. This last is said to have been solemn from the time of the apostles. It is mentioned by St. Igna- tius (Epist. ad PhiladelpJi.) By an edict of Constantine the Great, these weeks were made still more solemn (Paul. Diac. Hist. Rom., I. II.) Chry- sostom first called the week before Easter the Great Week, for three rea- sons : — 1 } the vast benefits conferred on the world by our Saviour; 2, be- cause the Lord's supper was founded in it ; and, 3, because in this week the most rigid abstinence and penitence prevailed. See Hildebrand, de Dieb. Sanct.,p. 61. Hebdomada Mediana Quadragesima?. — The middle week of Lent, is the fourth of that fast. The " Hebdomada Dominicam Passionis praacedens," which was the first week of the Roman Lent, was called Mediana, and the Passion Sunday itself was also called Mediana. The reason of this, says Mabillon, is, that when the six weeks of Lent were equally divided, the first week of the second period might be called Mediana, as being the first week after Midlent, and because the beginning of Lent commenced after the second feria, or day of the week. The Sunday of the Passion, following the mid- week, " Hebdomada Mediana," was also called Mediana. — Mus. It., II, 127. Hebdomada Muta. — Passion Week, because the bells were not rung on the last three days : " Nunc ingreditur pax Paschalis, die Mercurii, Muta Heb- domada, quando campanae astringurentur. — LI. Ostrog., c. 22 ; Du Cange, t. II, col. 95. See Dies Muta. Hebdomada Pentecostes. — Whitsun Week. The Greeks name it the week of the Holy Ghost — rov ayiov TrvivfiaroQ tGdofiada. Hebdomada Pcenalis, or Pcenoso. — Passion Week. Hebdomada Sacra, or Sancta. — Holy Week, before Easter and Pentecost. Hebdomada Trinitatis. — The week after Trinity Sunday, which is also called duplex, because it is at the same time the week of the first Sunday after Pentecost. Hedwige, or Havoye. — A Duchess of Poland in 1243, whose day, according to the Martyrol. Roman., p. 324, is Oct. 17, which coincides with an ancient charter in Dumont (Cours Universelle Diplomatique, torn. II, p. 254), where we find St. Hedwige's Day fell on Friday, 1432. The learned Bene- dictines of St. Maur, by a strange mistake, give this day as October 15, and remark that the 15th of October, in 1432, fell on a Friday, and that there- fore the charter is not falsely dated (L'Art de verifier les Dates, torn. I, p. 70). Their own table shews the dominical letters of this year to be F. E., of which the latter only is used from March 1 j now it will be seen by the kalendar, or found by simple computation, from Wednesday the l6t day of GLOSSARY. 197 October, 1432, that the loth was Wednesday, and the 17th Friday; so that the charter and the niartyrology perfectly agree. She was canonized by Clement IV, according to Hospinian. — Be Fest. Christ., fo. 17 b. Helen, Helena. — Aug. 18 : " In festivitate Sanctoe Helena? magnum in- cendium fuit Wintonise" (Annul, de Morgan., an 1081). She is said to have been the daughter of Coelus, a British king, and the mother of Con- stantine the Great. Died at Rome in 337 (Petr. de Natal, lib. VII, c. 73). It is this saint who is pretended to have discovered the true cross. Speak- ing of " Cole, erl of Colchester," Robert of Gloucester says, p. 82 : " He hadde an holy dojter ak Colchester in bis londe, bat seynt Helene was yclepud, bat tho holy cross "fojide." Heligh Monat. — December; the Giuli aerra of Bede. " December had his due appellation given him in the name of Winter inonat, to wit, tointer moneth ; but after the Saxons received Christianity, they then, of devotion to the birth-time of Christ, termed it by the name of Heligh-monat, that is to say, holy month" (Verst., p. 62). They also called it midwinter month, and guil erra, which means the former, or first giul. The feast of Thor, which was celebrated at the winter solstice, was called giul, from iol, or ol, which signified ale, and is now corrupted into yule. This festival appears to have been continued through part of January — Dr. F. Sogers, quoted by Hone, vol. I, col. 1543. Henry. — July 13, an emperor, the second of the name, who was canonized by Eugenius III on July 13, 1146, that being the day of his death, in 1024. Hermones & Rogatcs. — Dec. 6 : G. 419. These are, perhaps, Hermogenes and Donatus, who suffered with 22 others on Dec. 5.— Petr. de Natalibus, I. XI, c. ult., n. 6. Hervest. — The month of August, in many old writers. The coronation of Henry I is thus dated : "At Wynchestre he was ychose kyng of be heye men mony on, bo hys brober was ybured, *j bo wende he anon To Westmustre, -j was ycrowned kyng be verbe day Of be hyssop of Londone, as to hym bylay." Bob. o/Glouc, II, 421. Again, the same matter is alluded to thus : " Mayster Wyllam Gyffard he get be byssopryche Of Wynchestre, -j mayster Anselyn be erchebyssopryche, be Sonday he was ycrouned, -j of heruest be vyfte day." Ibid., p. 422. William died Aug. 1, and Henry was crowned Aug. 5. High Tide. — Any solemn festival ; Germ. Hochzeit. See Hock or Hoke Bay. " Const. — A wicked day, and not a holy day ! What hath this day deserved ? What hath it done, That it in golden letters should be set, Among the high tides in the kalendar ?" Shahs. K. John, act iii, sc. 1 Hilaeiub, Hillarius, Hillary.— Jan. 13: V. 422 ; E. 449. The octave 198 GLOSSARY. of the Epiphany (T. 435), and one of the law terms : " Martin and Hilary, saints forgotten by devotees, are still of use to lawyers." — Jer. Bentham, Rationale of Judic. Evid. Hillarymas, Hillarymesse.— The feast of St. Hillary : " For sour hote is dette thing als to me At Saynt Hillarymesse at Westmynster salle be." Rob. of Brunne, p. 284. Hlafmas. — The loaf mass, bread or coru mass, August 1, now called Lammas. Hlydmonat. — March, the month of storms. — Verstegan. Hock, or Hoke Hay, and also Hox Bay. — The second Tuesday after Easter. The most ancient writer who employs this remarkable date is Matthew Pa- ris, in the middle of the 13th century. Speaking of a Parliament held in 40 Henry III, he says that all the nobles of England assembled at London " in quindena Paschae, quae vulgariter hoke-day appellator" (ad an. 12^5 ). If, in this particular instance, the quinzime or Easter fortnight commenced with the festival, as it seems always to have done in England (see Ego sum Pastor bonus), Hoke-day fell on Tuesday, April G, or second Tuesday after Easter Hay, March 28 ; but if, according to the Benedictines of St. Maur, iu their Glossaire des Bates, the quinzime commenced the week before and ended the week after (see Quindena Paschce), the hoke-day of Matthew Pa- ris was Easter Tuesday ; but it is commonly understood to be the second Tuesday. On this day, the custom of lifting prevails in Lancashire : the men lift or heave the women on Monday, and the women retaliate on Tues- day. Durandus (Biv. Off., L VI) says that in some places it was a custom, that on Monday the women beat their husbands, who returned the compli- ment on the following day. Spelman finds the word in the Rental of the Manor of Wy: " Averagium oestivale fieri debet inter Hokeday et Gulam Augusti, et per diem Sabbati" (Gloss., p. 294J. It is also found in Matt. Par., ad Annos 1252, 1255, 1258; Matt. Wesim., ad an. 1261, p. 319; Bugd. Monastic. Angl., torn. I, p. 104; Stat. 31 Edw. Ill, cap. 14; Ma- dox, Fonnul. Anglic., p. 225 ; Chartidar. S. Trinit. Cadomens, fo. 54 ; Bu Cange, Gloss. " Hoke-day, or Hock Tuesday (Bies Martis quem quin- denam Paschce vocant), was a day so remarkable, that rents were reserved and payable thereon; and in the accounts of Magdalen College, Oxford, there is a yearly allowance pro mulieribns Hockantibus, in some manors of theirs in Hants, where the men hock the women on Monday, and the con- trary on Tuesday; the meaning of it is, that on that day, the women in merriment stop the way with ropes, and pull passengers to them, desiring something to be laid out in pious uses." — Jacob, Laxo Bid. Apparently taking the idea from the popular manner of observing this day, some have supposed that the term hock-day is equivalent to " dies ir- risionis," or irrisorius, a day of scorn and triumph (see Brand's Antiq., p. 402), or, as we now say, * a day of hoaxing." These writers derive it from the Saxon huise, though they might have found heuchtide in Somner's Anglo-Saxon Dictionary. Skinner mentions a derivation from the Dutch hocken, desidere, and adds, " mallem igitur deducere ab A. S. Heah-tid." Kennet, with a similar impression of its import, suggests the Saxon headag, GLOSSARY. 199 which answers to the French haut jour ( Antiquit. Puroch., p. 495). It is strange lliat the German Hochzcit did not suggest to Spelman, supposing him to have overlooked the Saxon word, the origin of hocktide. Waehter remarks thai his countrymen have lost the original signification of Hochzeit, though the Swedes have preserved it in their Hogtyd and Hogtyds dag, im- porting the festival day ; and he notices some ohsolete laws, from which it appears that hoge zeit preceded Sundays, and the three festivals, the Nati- vity, Easter, and Pentecost. Hence, he explains lioyc zeit to be dies leetitiee, a day of gladness (Glossar. Germanic, col. 727). The English Hock-tide, or Hock Day, is therefore originally a festival day, which, being dependent upon Easter, is moveable; but what it is intended to commemorate is by no means satisfactorily explained. Mr. Strutt, having referred to a memoir on this subject by the Rev. Mr. Jenne (Archceol., vol. VII, p. 224), says : " Some think it was held in commemoration of the massacre of the Danes, in the reign of Ethelred the Unready, on St. Brice's birthday ;* others, that it was in remembrance of the death of Hardicanute, which happened on Tuesday, the 8th of June, 1041, by which event the English were delivered from the intolerant government of the Danes — and this opinion appears to be most probable. The binding part of the ceremony might naturally re- fer to the abject state of slavery in which the wretched Saxons were held by their imperious lords ; and the donations for ' pious uses,' may be consi- dered as tacit acknowledgments of gratitude to Heaven, for freeing the na- tion from its bondage" (Sports, vbi supra). This is very plausible certainly, but it requires confirmation. The agreement between the terms hock-day, a high day, and feast day, is in some respect confirmed by a MS. collection of ancient English homilies, in which one is to be said " before the highe daye called Saynt Johan's day the Baptist" (Harl. Coll. 2403, fo. 99); and another " bcfjre the High Feest of Saynt Johan the Evangelist (fo. 8Gb), and " before the Highe Feest of the Annunciation" (ibid.) See Hox Tuesday. Holidays — Appointed by Statute ; see 5 & 6 Edw. VI, &c. " K. Phi. — The yearly course that brings this day about Shall never see it but a holy day." Shaks. K. John, act iii, sc. 1. Holling. — The eve of the Epiphany. The procession of the Holling, or holy tree, at Brough in Westmoreland, is a sort of Festum Stella, in commemo- ration of the star of the wise men of the East. The tree — an ash, with 25 or 30 natural or artificial branches, in regular symmetry, has at the point of each branch a flambeau of greased rushes and combustible matters. The ball is so contrived, that a man may carry it, brilliantly lighted, several times up and down the street, preceded by a band of music, and crowds of people cheering along. It is an immemorial usage, unlike any thing else in the kingdom. • " A.D. 1002. Bat the time of the year does not agree. St. Brice's Day is the 13th of November." 200 GLOSSARY. Holy Cross Day.— The festival of the Exaltation of the Cross, Sept. 14 ; or that of the Invention, May 3. Holy Rood Day. — The same as Holy Cross Day : " Wretyn at Walth'm be- syd Machest the daye next Holy Roode Day" (Paston Letters, v. II, p. 78) : " This day, they say, is called Holy Rood day, And all the youth are now a nutting gone." Old Play, quoted by Ellis. In the almanacs and Church of England Kalendar, Sept. 26 is marked as Old Holy Rood Day ; but the festival has always been held on the 14th, since its institution in 629. See Rood Day. Holy Thursday. — A moveable feast, in commemoration of Christ's Ascension, Maundy Thursday, occurring in Holy Week, which precedes Easter, and Good Friday having formerly been called Holy Friday, it is proper to ob- serve, that Holy Thursday and Ascension Day are synonimous. If proof were wanting, Peter Langtoft writes, " Apres la seinte feste del Assensioun, maunda ly reis Edward, See." and Robert of Brunne translates — " After the haly Thorsday the king sent his sond Messengers of way, for barons of the lond." Chron., p. 290. In our old writers, it appears as Halwethursdai, Holy Thores Day, Holi Thorsdai, &c. " Being Holy Thursday at. the court of St. James's, the Queen (Mary, in 1554) went in procession within St James's, with heralds and Serjeants of arms, and four bishops mitred" (Strype's Annals). The name is as old as Joh. Chrysostom, who has a homily, ry aya'ta fy /isyaXy irefnriy — sive Die Jovis ante Pascha?. This festival is marked in the kalen- dar of the Sarum Missal for May 5, among the stationary feasts. It is a palpable mistake, which in some measure may serve to establish the age of the manuscript. That it belongs to the 14th century, is a point determined by the obits and other circumstances : now, if the scribe has inserted the Ascension as occurring on the 5th of May in the current year, the MS. was written in one of these years — 1323, 1334, or 1345, in each of which the Ascension fell on this day in the 14th century. See Ascension Day: Holy Week.— The week before Easter. Hora. — At the foot of the Kalendar Vitellius, are the remains of the corres- pondence in the length of the human shadow with the hour of the day, in each month. It has probably been taken from Bede's (Oper., t. I, p. 465) Concordia xn Mensium, of which the following is an abstract : Jan., and afterwards Dec. — Hora 1 et ll ma , pedes 29: hora 2 et 10, p. 19 : hora 3 et 9, p. 17 : hora 4 et 8, p. 15 : hora 5 et 7, p. 13 : hora 6, p. 11. Feb. and Nov. — Hora 1 et 11, p. 27 : hora 2 et 10, p. 17 : hora 6 et 7, p. 15 : hora 4 et 8, p. 13 : hora 5 et 7, p. 11 : hora 6, p. 9. March, Oct.— Hora 1 et 11, p. 25: hora 2 et 10, p. 15: hora 3 et 9, p. 13 : hora 4 et 8, p. 11 : hora 5 et 7, p. 9 : hora 6, p. 7. Apr., Sept.— Hora 1 et 11, p. 23: hora 2 et 10, p. 13: hora 3 et 9, p. 11 : hora 4 et 8, p. 9 : hora 5 et 7, p. 7 : hora 6, p. 5. GLOSSARY. 201 May, Aug.— Uom 1 et 11, p. 21 : hora 2 et 10, p. 11 : hora 3 et 9, p. 9: hora 4 et 8, p. 7 : hora 5 et 7, p. 5 : hora 6, p. 3. June, July— Hora 1 et 1 1, p. 19 : hora 2 et 10, p. 9 : hora 3 et 9, p. 7 : hora 4 et 8, p. 5 : hora 5 et 7, p. 3 : hora 6, p. 1. Hora Auroras. — The morning or four o'clock bell was anciently so named, as the evening or eight o'clock bell was called Ignitegium, or Couvre-feu, Cur- few, in the reign of William I. Hora, in classical language, does not always denote the twenty-fourth part of the day, but is sometimes used for one of the four quarters : " Quatuor tempora quibus annuus orbis impletur, hora; vocantur." — Macrob., lib. I, Sat. cap. 21. Hours. — The hours of the day were anciently reckoned from sun-rise. At the equinoxes, the first hour answers to our seven o'clock ; the second to eight; the third to nine ; the fourth to ten ; the fifth to eleven ; the sixth to twelve; the seventh to one in the afternoon — as in the following table: Sun-rise Sun-set Ancient .. — I 2 3 4 5 6 7 8 9 10 11 12 Modern . . VI VII VIII IX X XI XII I II III IV V VI Hours, Canonical. — There were seven canonical hours in the middle and lower ages, which were thus distinguished : — I. Prime, about 6, a.m. : II. Tierce, about 9, A.M.: Ill: Sext, about 12 at noon: IV. Nones, about 2 or 3 c V. Vespers, about four or later: VI. Complin, about 7 : and, VII. Matins if Lauds, at midnight. These divisions of the day, Mr. Fosbrooke shews from St. Dunstan's Concord of Rules, were observed by the Saxon monks : From Unthsang (Matins & Lauds), at midnight, till Primsang (Prime) 6 — Primsang — — — - Undersang (Tierce) 9 — Undersang — — — Middtegsang (Sext.) 2 — Nonsang — — to JEfensang (1st Vesp., about 4 o'clock.) — JEfensang — — Nihtsang (Complin, 2d V., 7 o'clock.) Brit. Monach., c. IV, pp. 53 to 56. Some of these terms are exemplified in the MS. life of St. Brandon, quoted by Ashmole : " This fowles song ek her matyns ; wel right tho it was time, And of the Sauter sede vers; and seithe also prime, And undarne seithe, and Midday ; and afterward seith non, And ech tyde of the day songe as cristencmen scholde dou." Inst it. Garter, p. 507. In the foundation of Ewelmc, temp. Hen. VI, we find — " And at .in. at the clokke aftyr mete in the seide worke dayes .n. pelys Ironge with the sede bell, he shall procedc in the seide churche to his Even songe, and con- tinue till cornpleyn be sayde. Except in the tymc of Lentyn, whan aftyr the rewle of the churche evensonge ys sayede a fore none." — Hvarn; Dun Rerum Anglic. Script., torn. II, /'. 661. Ilowlet Time. — Twilight, when the owl takes wing. In Miclrileton's "Witch,* Hecate says : Voj, II. D a 202 GLOSSARY. " It shall be conveyed in at Howlet time. Take you no care. My spirits know their moments : Raven or screech-owl never fly by th' door But they call in." Hox Tuesday. — (see Hock Day.) The custom of hocking, or, as we now call it, hoaxing, on the second Tuesday after Easter., is said, unsatisfactorily, to commemorate the overthrow of the Danes in 1102. Brand, p. 402, quotes the following passage: Hardeknuto mortuo, liberata est Anglia extunc a ser- vitute Danorum. In cujus signum usque hodie ilia die, vulgariter dicta Hoxtuisday, luduntin villis trahendo cordas partialiter cum alii3 jocis." — J. Rossi, Ant. Waricic. Hist., p. 105. Hrted Monath. — March : V. 424. On Saem ppi'fc'&an monfce on jeape bifc an t J3pirici3 ^aga. ~f pe monfc lp nemne'B on le'&en maptiup. ^ on upe Sepeo-oe hpe 1 © mona's (Menol. Sax., Cott. MS. Jul. A. X.) Hraed, or hred, as applied to March, is said by some to be merely the adjective hred, or Jireth, fierce, in allusion to the boisterous winds at this season : CCaprmp pe$e. March the fierce. Cott. MS., Tib. B. I, fo. 110 b. Others trace the word to a deity, to whom, as to Eostre in April, sacrifices were made in this month. Hugh's Day in Winter. — Festum Sancti Hugonis, Nov. 17. Hugo.— Nov. 17 : E. 459. Huicz Tuesday. — See Hox Tuesday. Huitieme and Huittieve. — French names of the octave of any festival. Humatio. — The same signification as Incarnation. The great council of Lon- don, held in the reign of Henry I, is dated — " Anno divinse humationis." — Spelm. Concil, t. II, p. 29. Huyctave. — Octave. The truce with France, in 1352, was prorogued to the " Huyctaves de Seint Luc Evangeliz." — Rymer's Fcedera, t. Ill, p. 232. Hyacinth. — See Protus & Hyacinth. Hybernagium.— The season for sowing winter corn, between Michaelmas and Christmas, as Trimagium is the season for sowing the summer corn, in the spring of the year. These words were sometimes taken for the dif- ferent seasons — at other times, for the different lands on which the several grains were sown, and sometimes for the different corn ; thus, Hybernagium was applied to wheat and rye, which we still call winter corn, and Trima- gium to barley and oats, &c, which we term summer corn. These words are likewise written Ibernagium and Thornagium. — Jacob, Law Diet. Hylarius, HYLLERE.-^Jan. 13 : 461. See Hillarius. Hymera. For Hemera, a day. Hypante, Hypanti, Hypanta. — See the following — Hypapantae, Hypapante, Hypapanti. — From virairavrn, occursus, the meet- ing : (Festum) " Hypapanti Domini, sive oblatio Christi ad Templum" (Bed. Oper., t. I, p. 244). The festival of the Presentation of our Saviour Jesus Christ to the Temple, where he met with St. Simeon, and St. Anne the prophetess ; hence the addition, " Hypapante Domini," in Udalric's cus- GLOSSARY. 203 tom9 of Cluny (lib. I, cap. 11 ; Dacker. Spicil., t. I, p. G49, and elsewhere fol. edit.) It is also called " Festum Sancti Simeonis Candelarice ; Sanctcs Maria; Candelaria ; Candelaria, Candelarum, Luminum, Festum Purifi- cationis," S,-c, all which are equivalent to the English Candlemas, and cele- brated Feb. 2. Paulus Diaconus (Rom. Hist., I. VI), Sigebert (in Chron.), and Nicephorus (I. XVII, c. 82), relate that, in the 8th year of the emperor Justinian, this festival was instituted, in consequence of the earthquake which overthrew Pompeii? Its first name was Festum 'YirairavrnQ, i.e. Obvia- tionis, or the Meeting of Simon in the Temple. In the Western Church it was instituted with its ceremonies, in imitation of the heathen festival, as partly mentioned in the quotation from Mirk's Festiall, under Candlemas. Pluto ravished Proserpine and made her a goddess (which part is imitated in the Assumption), in the beginning of February. Her mother (Ceres) sought her on Mount Etna with lighted torches, and the Roman matrons celebrated this search with processions by night, in which they bore lighted candles and torches, on the kalends of February. In the second place, every fifth year the city was illuminated with tapers and torches, in honor of Fe- bruary, the mother of Mars. Thirdly, during 12 days of this month they sa- crificed to Pluto, and other infernal gods, and they rendered divine honors to Juno Februata in the Lupercalia, when women were purified by the Lu- perci, or priests of Pan and Faunus. These festivals were called Februa, not so much because they were celebrated in honor of Februus and Februa, as because they were februa, that is, purifications and expiations of the living and dead. The passage quoted from Mirk's, in Candlemas, appears to be an imitation of the latter part of Jacobus de Voragine's account : " Festum istud in honorem matris luminis transtulerunt : ut in ejus honorem deferamus lu- mina, quae nobis genuit verum lumen : ut jam non fiat in honorem Proser- pina? sponsae dei infernalis, sed ad honorem sponsse dei ccelestis Nee jam fiat ad honorem Februoe, matris dei belli, sed ad honorem dei pacis. Jam non fiat ad honorem curiae infernalis, sed ad honorem reginae omnium angelorum. Et merito translatio ista facta est. Honorabant Romani Proserpinam, ut sic a suo sponso acquiererent gratiam : honorabant Februam ut sic a filio suo im- petrarent victoriam : honorabant dsemones animas punientes, ut inclinarent eos ad misericordiam. Sed ista tria a matre Dei recipimus, scilicet gratiam, misericordiam et victoriam. Et ideo cantat ecclesia ' Maria mater gratiao, Mater miscricordite,' &c. (De Sanctis, serm. 82). Authors are not agreed by whom the Pagan Lvminaria were transferred into the Christian Cande- laria: some attribute it to Vigilius, in 533 (Cent. Magd. VI, col. G73); Bale (cent. 1, Vit. Vigil.) ; Jac. de Vorag. (loc. cit.) ; Gregory the Great ; Petr. de Natalibus (I. Ill, c 72), and Meffreth (Serm. 1, de Pun fie), as- cribe it to Sergius, in G89 or 907. Valerius Anselm Ryd. says that Vigilius instituted the feast, and that Sergius added the procession of candles. Ba- ron. (Not. ad Mart.) gives it to Gclasius in 497, when he abrogated the Lii/>rnalia, and says tliat Sergius gave it the litany. — Hoq>. F. C, fo. -12 to 12 6. 204 GLOSSARY. Ibernagium. — See Hybernagvum. Ides, Idis, Idus. — Eight days in every month are so called, and are Ihe eight days immediately after the nones. In the months of March, May, July, and October, these eight days begin at the eighth day of the month, and con- tinue to the 15th day. In other months, they begin at the 16th day, and last to the 13th ; but it is observable, that only the last day is called the Ides. The first of these Ides is the 8th day, the second the 7th, the third the 6th; i.e. the 8th, 7th, or 6th day before the Ides— and so it is of the Test of the days. Wherefore, when we speak of the Ides of any month in general, it is to be taken for the 15th or 13th day of the month mentioned (Jacob, Law Diet.) To know readily the dates which are indicated by Ides, consider how many days there are from the date to the 13th or 15th, adding to it one : ex. gr., Thomas Wikes, an. 1247, dates the translation of St. Edmund on the 5th day before the Ides of June (Gale, torn. II, p. 40); add 1 to 13, and subtract 5, which will leave 9 for the corresponding day of the month (see Kalendce). " Idis," in Robert of Brunne : " bat jere bat he (Edwin) was slayn His cosyn Osri in the same payn, be seres of crist sex hundreth wore, ~j bretty jere -j thre more, be ferbe day in be Idis Of Octobir, who so it bidis." Ignatius. — Feb. 1. An interpolation in V. 423. A bishop of Antioch, dis- ciple of St. John the Evangelist, and a martyr on this day. — Petr. de Nat., I. Ill, c. 64. Ignatub. — Dec. 17 : G. 420. This is the translation of Ignatius, mentioned by Evagrius (I. I, c. 16) and Petr. de Natalibus, who makes it 10 kal. Jan. (1. I, c. 73). It began to be celebrated about 450. Ignis. — For dies, in the Martyrologium of Wandalbert (D'AcTier., torn. V, p. 346) : » hsec fulget tricenis ignibus unda ; Hunc hyemis verisque tenent confinia mensem. See Foci. Ignitegium.— The evening, or 8 o'clock bell — couvre-feu, the curfew : " Quo facto nocte sequente circa ignitegium," &c. — Quil. Majoris Ep. Andegav. Gest., cap. XX, p. 289, D' Acker. Ill May Day. — " 1517, the fear of a commotion in London increased with the year, &c. I remember when I was a child, old men would reckon their age from this day, by the name of 111 May Day (Godivyn's Annals of England, from the year 1508 to 1558, Lond. 1675, p. 21). He proceeds to describe the riots of the London apprentices, which commenced on May Day eve, and for which nine persons were executed, p. 22. It sometimes occurs in our poets : Mowse, in B. Jonson's Silent Woman, says to his visitors, who come with drums and trumpets — " Out of my dores, you sonnes of noise and tu- mult, begot on an 111 May Day." — Act iv, sc. 2. Incarnatio Herilis.— The Dominical Incarnation, in a charter of A. D. 977 (Du Cange, t. Ill, col. 1360). This era was established by Dionysius Exiguus, GLOSSARY. 205 about the beginning of the Gth century, till which time the era of Dioelesian had been in use. Some time after this, it was considered that the years of a man's life were not numbered from the time of his conception, but from that of his birth, which occasioned the postponement of the beginning of this era for a year, the cycle of Dionysius remaining entire in every thing else. At Rome, they reckon the years from the hirth of Christ, 25th Dec, which custom has obtained from the year 1431. In several other countries they also reckon from the Incarnation, but differ as to the day, fixing it, after the primitive manner, not to the day of the birth, but conception of our Saviour. The Florentines retain the day of the birth, and begin the year from Christmas. Joan, the " Fair Maid of Kent," dates her will from this era — from the in- carnation, according to the computation of the church of England : " Anno ah incarnacioue Domini secundum eursum et computacionem ecclesiae An- glicanae mill'mo ccclxxxv, 9 Ric. Aug. 7 (Royal Wills, p. 78 : vide p. 96). See Roman Computation ; Years of Christ. Incensio Lunse. — The same as Accentio Lunee, which see — but it appears to be applied principally to the new moons of Septuagesima and Easter. Du Cange quotes two or three lines, which he says are found in all the MS. ka- lendars, as to the first and last day of the paschal full moon (t. Ill, col. 1364) : " vi Id. Januar. Incensio Lunae Septuagesimalis. Tin Id. Mart. Prima Incensio Lunae Paschalis. Nonas April. Ultima Incensio Lunae Paschalis," &c. The second line alone appears in the Kal. of Arras, 826. In the Computus of the Saxon MS. kal. (Tittis, B. XXVII, fo. 23 5, 24, are the following rules : " Querenda est quartadecima Iuna siue natiuitas lune quartadecime pascalis ab vin idus martii incipit in nonaa aprl. ultima incensio pascalis lune cessabitq. primi mensis initium nouorum ostendit. Ab .xi. kl. aprl. usque in .xnn. kl. mai in quacuuq. die .xiiii. Iuna occurrerit, ipsa te ad celebrationem see. pasche producit. Si u° .xnn. lune ante .xn. kl. aprl. occurrerit, hoc est .xin. kal. aprl. aut .xnn. aut .v. kl. aprl. hoc scito quia paschalis Iuna non est. Similiter cautus esto ut .xiiii. kl. mai .xiiii. Iuna non transcendat ad .xin. kl. aut ad .xn. nam si transcendent incipies in magnum deduci errorem. " Sunt autem dies .xn. in quibus Iuna primi mensis non accenditur, ut idusmartius .in. idusmartius .xn. kl. aprl. .vim. kl. aprl. .Til. kl. aprl. .mi. kl. aprl. .in. nonas aprl. " Si uisinuenire .Xin I. lunam, tene semper in martio .xxx.ui regulares et in aprelio xxx.n. et detractis epactis anni presentis .xiiii. lunam inue- nies. Si fuerit .xiiii. Iuna .1. fcria Iuna pascalis .xx.i. Si secunda feria Iuna pascalis .xx. Si tercia feria Iuna .ximii. Si quarta feriu Iuna .VIII. Si quinta fcria Iuna .vn. Si Bexta feria Iuna .xvi. Si septima feria Iuna .xn." Inclina, Domine, aurcm tuam. — Introit and name of the 15th Sunday after Pentecost. Indiction.— A revolution of 15 years, which always recommences with unity. They are reckoned separately, like other cycles, with the exception of the olympiads. We know nothing of the origin of this period, nor when nor 206 GLOSSARY. why it wa9 established. It is certain that we cannot ascend higher than the time of the emperor Constantine, nor descend lower than that of Constantiu9. The first examples that are found in the Theodosian code, are of the reign of the latter, who died in 361. In these first times, it is not easy to fix the years for the Indiction, because all authors do not assign them the same epoch- Some place the first Indiction in 312 — the greater number in 313 ; others in 314, and some in 315. Common opinion makes it 313, and rec- kon one for this year, two for the following, and so on to 328, when the same operation recommences. Three sorts of Indictions are commonly distinguished: the first is that of Constantinople, which began with September. The Greek and French mo- narcbs used it, and a charter of Henry I is extant, in which the Indiction is taken from September. The second sort of Indiction, more common among the French and English, is the imperial, or Constantinian. It receives the latter name, be- cause it is attributed to Constantine. Another name is Cossarean, derived from its use by the Western emperors. Its commencement is fixed at Sept. 24. The third sort began Dec. 25, or Jan. 1, accordingly as one or other day was the first of the year. The popes, particularly after Gregory VII, often employed it in their bulls, in consequence of which it is called Roman, or pontifical. It was not unknown in France, for it is found in ancient writers and diplomatists in the dynasty of the Carlovingians, and was almost the only one followed in Dauphiny in the fourteenth century. Besides these three, there was a fourth in the registers of the Parliament of Paris, which commences from October. In the new " Traite de Diplom- atique" (t. V. j). 238), it appears that Gregory VII introduced a new Indic- tion, beginning from the 25th of March. A sixth Indiction, commencing at Easter, is pretended to have been observed. This opinion is founded on the dates of two privileges of Innocent II. The first is, " Datum apud Campelium— 3 non. Martii, indict. 15, incarn. Dom. anno 1138, Pontif. vero Innocent., PP. anno 9." The second ends thus : " Datum apud La- teranum, kal. Maii, indict. 1, incarn. Dom. anno 1138, Pontif. vero D. In- nocent, pp. a 9." It is certain that the Indiction 15, according to the five manners of beginning it, belongs to the year 1137. Is it a new species, or a fault in the papal chancellor? Mistakes of the date of the Indiction are not peculiar to Innocent II; during the whole year 1207, the chancellor of Innocent III constantly put the ninth Indiction for the tenth in his bulls. This mistake is also very frequent, and, therefore, does not prejudice the authenticity of the charters in which it is found. The first year of every cycle of the Indiction is called Indiction 1 , and so on to 15. On ascending from 312, we find that the first year of Christ should have been the fourth Indiction, if this manner of computing had been then in use ; whence it follows that, to find the Indiction of any year of Christ, 3 must be added to the given number, and, dividing the sum by 15, the remainder is the Indiction sought. If nothing remain, the Indiction is 15 (see Art de Verif. les Dates, t. I, j). 3G-8). The following rule is found in Bcde's " Canones Lunares," and may be compared with the rules inserted GLOSSARY. 207 from Saxon MSS., in v. I, p. 394. " Si nosse uis, quotus sit annus ab in- carnatione Domini nostri Jesus Christi, scito quot fuerint ordines Indie-, tionum, utputa quinto anno Tyberij principis 40. hos per 15 multiplica fiunt GOO. adde regulares IS. quia quarta indictionc secundum Dionysum Dominus natus est : et indictione anni cui uolueris. utputa in prscsenti una fiunt 703. Isti sunt anni Natiuitatis Domini" (Bed. Oper., t. I, p. 373). A few examples of dates, from the Indiction, may not be useless : The Council of Rome, held towards June, 342, is dated Indiction xv, and it is the first time the date of the Infliction was used by the Latins. The Council of Narbonne is dated June 27, 788, 23 Caroli Magni anno, Indict. 12. The year 788 was only the 20th year of Charlemagne, and the Indiction was 11; the council is, therefore, presumed to have been held in 791 (see the Hist, of Councils, in L'Art de Verif. les Dates, t. II, p. 33). The bull of Eugene III, granting privileges to St. Peter's, Westminster, is dated thus : " Dat' Kantisberi per manum Roberti, &c. cancell. VIII id. Marti!, Indic- tione ix. Incarn. Dni an. MCXLV. Pontif. vero Domini Eugenii III. Papae anno 2" (Bymer, t. I, p. 15). The dates of the Indiction and Pontificate do not agree with the year 1145, of which the Indiction is 8; 1145 is only the 1st year of Eugenius III, who was elected March 4 of that year. It is evident that the chancellor reckoned his years from March 25, for March 13, the date of the bull, would, in 1146, be counted from Jan. 1, the second year, and the Indiction 9 agrees with this year. Another bull of the same pope is dated Indiction xi, year 1147, and of his pontificate, 3 ( Ibid.) The Indiction is that of 1148, and that year, from March 4, is the third of the pontificate. In a declaration of the privileges of Worcester, dated at Lam- beth, " 10 die Januarii, anno ab Incarn. Dom. — 138G, Indict. 10, Pontif. Urbani VI anno 9" (Dugd. Monast. Angl., t. I, p. G19). It may be re- marked that Leo IX, who held the pontificate from 1048 to 1049, sometimes began the Indiction Sept. 1, and sometimes Jan. 1 ; and Celestine III often began it with the year from March 25. Indictum. — The fair " du Lendit," or of the Indictum, established at St. De- nis in France by Charles the Bald, anciently commenced on Wednesday, in the second week of June. There arc ancient charters which are dated before or after it. Urban II, in 109G, established a Lendit at Angers, for the anni- versary of the dedication of the church of St. Nicholas, on Septuagesima Sunday, Feb. 10 of that year. The burning of the bridge of Angers is dated " 1145, Sabbatum post Indictum," i.e. February 16. Indistauter. — Without delay. Dr. Fuller was strangely puzzled with this word in Matt. Paris (an. 1242, p. 595): " Statim post dedicationem ecclesioe Saudi Paul] Londinensis, ut percgrinantcs hinc indc, indistauter remearent." He translates this passage thus: " Presently after the dedication of St. Paul's in London, thai pilgrims and travellers up and down might iinlis- tantly return ;" and he add*, " What is meant by the barbarous word indis- hi uteri and what benefit accrued to travellers thereby ? I will not so much as conjecture" (J/ixt. W'nlthain Abbey, p. 21). The word means literally, not distantly, with respect to time ; and in this sense it is used by Matt. Wcstmon., ad ami. 1244. Indulgences, Indulgentiaj. — These arc remissions of the punishment due to sin, granted by the priests of Rome for some consideration. Mubillon found 208 GLOSSARY. an indulgence that liad been granted before the 9th century (Iter Itah, t. I, p. 09). The sale of Indulgences has been denied, but the proofs are incontrovertible — and, indeed, some Roman catholics admit its existence, when they censure the practice (Polyd. Verg., I. VIII, c. i, p. 457). " These abuses," says Dr. Wiseman, " were most strongly condemned by Inno- cent III in the Council of Lateran, in 1139, by Innocent IV in that of Ly- ons, in 1245, and still more pointedly and energetically by Clement V, in the Council of Vienna, in 1311. The Council of Trent, by an ample decree, completely reformed the abuses which had subsequently crept in, and had been unfortunately used as a ground for Luther's separation from the church" (Led. 12). The objection of Protestants to the granting of In- dulgences at all, is the impiety of assuming a divine attribute. The term is sometimes found in dates, where it appears to be equivalent to octaves, In- dulgences being frequently the reward of those who worship a particular saint on the octaves of his festival. Thus, Jean Vinart, who in 1467 tran- scribed a large volume, containing a commentary of Scotus on the 4th book of P. Lombard, wrote at the end of his MS., now in the Vatican, the words, " Ego, Johannes Vinard, studens Parisiensis, incepi scribere ibidem hunc quantum circa Festum S. Remigii, et finivi ilium post indulgentias S. Dio- nysii in quadragesima, eadem hebdomada;" i.e. he began to write about the feast of Remigius, and finished on the Indulgences of Dionysius in Lent, in the same week. The feast of Remigius is Oct. 1, and that of Dionysius Oct. 9, which is too short a time for one man to copy this commentary. The Lent mentioned by Vinard is that of St. Martin in Winter (suprti, Advent, p. 3), which lasted from the 17th October to the 11th of November, or twenty- five days, which, added to the 17th Oct. (the octaves of Dionysius), beginning the work from the feast of Remigius, make 42 days, in which time Vinart might complete his labour. It is, therefore, evident, that In- dulgences are here synonymous with octaves. — see M. Pourgard, Mag. En- cycl., an 1809, t. Y,p. 97, et an 1810, t. \,p. 383. In excelso Throno. — Introit, and name of the first Sunday after Epiphany. In the Greek church, Kvpiaicn fitra ra <^u)ra, i.e. Sunday after the baptism of Christ, which they call am(x/tov, illumination, and the feast itself ra uyia &Ta, the holy illuminations, or rjfiepa, and toprt) ro)v ayi(i)j> . 111. JOHAVHBS I . :, ■ lista.— Dec. 26: G. 420. His Octave, Jan. 3 (see As- sumptio S. Johannis). In this festival, (lure was formerly a custom of drinking round a company, called St. John's Blessing, or St. John's Draught- Vol. II. f.f 218 GLOSSARY. * which still prevails in some parts of Germany, where it is known as Den Jo- hannes Segen, oder TruncTi. Some think that it is derived from the hea- thens, who, at the beginning of January, sent wine to their friends in honor of Janus, whom they believed to have first introduced the vice. Afterwards, the Christians formed John from Janus ( Hildebrand, de Diebus Sanctis, p. 33-4). The Christians may have adopted the heathen custom on St. John's Day in January, from a fancied resemblance between the names, and, indeed, they may have fixed the apostle's festival in this month, in order to supersede the rites of the pagan deity. John, or Johannes.— -Besides the preceding, there were many others, of whom the principal are, 1, J. Lateranensis, a doctor of the church, Nov. 9; 2, J. of Egypt, hermit, 394, Nov. 27; 3, the Chalybite, 450, Jan. 15; 4, the Dwarf, 5th cent., Sept. 15; 5, of Moritier, 6th cent., June 27; 6, J. I, pope & mart., elected Aug. 13, 523, and suffered May 18, 526 ; 7, John or Jo- hannes Reomanus, founder and abbot of Reomay, 540, Jan. 28 ; 8, J. Si- lentarius, or the Silent, a bp. in Armenia, 558, May 13 ; 9, J. Climachus, hermit, 605, March 30 ; 10, J. Elemosinarius (the Almoner), 619, Jan. 23, at Paris Apr. 9, in Gr. ch. Nov. 11 ; 11, J. of Beverley, 721, May 7, L. 465 ; 12, J. Damascen, father of the church, 780, May 6, at Paris May 8, in Gr. ch. Nov. 29 ; 13, an abbot of Gortze, 973, Feb. 27 ; 14, de Prado, May 24 ; 15, de Meda, abbot in Milan, 1159, Sept 25 ; 16, de Matha, 1213, Feb. 8; 17, de Montmirel, 1217, Sept. 29; 18, Columbini, 1367, July 31 ; 19, of Bridlington, 1379, Oct. 10 — his translation in 1404, May 8 ; 20, Nepomu- cen, 1383, May 14 or 19; 21, Capistran, 1456, Oct. 23; 22, hermit, 1479, June 12; 23, de Dieu (J. of God), 1550, Mar. 8; 24, Mariuoni, 1562, Dec. 13; 25, of the Cross, 1591, Nov. 24; 26, J. Francis Regis, 1640, June 16. Johneday. — Applied to the beheading of St. John, Aug. 29: " Seint Johneday the Decollacon." — Paston Letters, v. IV, p. 148. Jon, Jones, Jonus, Jonys. — The first is old English orthography of John; the others are its genitive cases : " Goddes blessed pepul, ge ben yeomen p* day to holy chyrch to worchep God oure lady and seynt Jon pe enan- gelist, p* ys goddus derlyng" (Cott. MS., Claud. A. II, fo. 81 b.) This favorite expression of endearment among our fathers is applied to the Bap- tist, in the beautiful Dano-Saxon poetical menology : — psenne pul^rtep pejn. Then after thirteen ymb fcpeotyne. And ten nights eke peo^ner 1 "typlinj. In the days of yore, Iohannep in seaja "oa^um. The minister of glory, peap.$ acenne*©. The darling of our Lord, *yn nihtum eac. John was born ; pe pa tn 1 * heal'taS. We hold his feast on mi'nne j-umon. In midsummer. MS. Cott., Tiber., B. I, fo. Ill b (I. 227;. " Suche a day je schul haue seynte Jones day at pe porte latyn day" (Cott. MS., Claud. A. II, fo. 68 b.) " Goode men & women, such a day je schall haue sent Jonus day at pe port latyn, tbe which is nott holy day but p r is the place of hym" ( Lansdoume MS. 392., fo. 63 ft.; " Suche a G LOSS A It Y. '2\ { J day je schul haue seynt Jonas day baptyste b' is called so for he folowod [baptised] oure lord ihu criste in \>e watyr of iordayne. Wherfore je schul faston be even. ben schul ge know how suche euenes weren furste founde in olde tyme. be begynnyng of holy chyrch men & wommen ouer nyght bei comyn to chvrch w l candeles Sc ober lyghte & wokyn in chyrch alle nyght in here deuocions but after be p'cesse of tyme men lafton suche deuocions & vsed songes & daunces & so fellyn to lechery &. to glotony & bus turnyd be god holy deuociou in to synne. AYherefore holy fadres ordeyneht be pepul to leue bat wakyng & fastc be even. And so tornyd be wakyng into fast- ing. Bot jet it holdyth be holde name, & is called vigilia, bat is wakyng englys & in englys it is called be even, for at evyn bei weren wont to cum to chyrch os I haue sayde jow. Bot jet in worchep of seynt Jone men waky th at home and maky th bree maner fyres, one hys clene bones & no wode, & his called a bonfyre, anob r is clene wode & no bonys & hys called a wode fyre. for men sytton , the proper orthography appears to be Kalends. This, among the Romans, was the first day of the month when used by itself, or the very day of the new moon, which usually happen together: and if Pridie, the day before, be added to it, then it is the last day of the foregoing month, as Pridie Calendas Septendrri is the last day of August. If any number be placed with it, that day in the former month is denoted ; as the 10th Ca- lends of October is the 20th day of September ; for if one reckons backwards, beginning at October, that 20th day of September makes the 10th day before 228 GLOSSARY. October. So Jas. Hopton, Concordance (p. 69,) ; but he ought to have ex- plained, that Pridie Calendas is an elliptical expression of Pridie ante Ca- lendas, the day before the Kalends, and so of 10 Calendas Octobri, which means 10 dies ante Calendas Octobri, that is 10 days before the Kalends, or 1st of October. The self-immolation of five hundred Jewish families fn York, 1 190 (Hume, v. II, c. 10), supplies an apt illustration in the date which the annalist ascribes to it : Roger de Hoveden says that it happened In the month of March, Friday before Palm Sunday, the 17th day before the Calends of April : " Mense Martii, xvii cal. Aprilis, feria sexta, ante domi- nicam in ramis palmarum." — P. II Script, post Bedam.,p. 665. In the middle ages, the Dies Kalendarum is commonly the first day of the preceding month on which we begin to count by the Kalends of the follow- ing. We find, e. r/., in the annals edited by Lambecius (t. II, Bibliotheque Charien), that Charlemagne, on his return from Rome in 774, rested at Lanesham, " die Kalendarum Septembris," which was the day of the trans- lation of St. Nazarus into this abbey. The translation of his relics was then made on Sunday, and in 774, September 1 was Thursday ; therefore " dies Kalendarum Septembris" does not, in this instance, denote the first day of the month. It signifies what the Chronicle of the same monastery expresses to us, by " In capite Kalendarum Septembris," that is to sav, the xix Ka- lend. Sept., or the 14th of August, which is the first day of this month on which we begin to count the Kalends of September, and which was, in fact, a Sunday in 774, the dominical letter being B. An English annalist, Thos. Wikes, in one instance seems to have departed from the Roman order, which in all other cases he follows. (See vol. I, p. 36.) On this subject there are two remarks to be made : 1, that in place of counting in a retrograde order, like the Romans, the days before the nones, the ides and the kalends, the writers of charters of the middle and lower ages sometimes counted them in a direct order. Thus, instead of express- ing the 14th of January by xix kal. Feb., they wrote prima die calendarum Februarii, or in capite kalendarum Februarii ; and for the following day, secunda die calendarum Februarii, instead of xviii kalendas Febr. 2ndly, that in the dates of many charters, the days of the nones, ides and kalends, do not enter into the computation, which is another difference from the Ro- mans, who, in their computation, comprised both the day of the ides, nones and kalends, and that on which they fell. So that where we should write xix Kalendas on the Roman model, our ancients put only xviii Kalendas. It may also be remarked that, even among the Romans, the words kalends, ides and nones, had not always the same signification. Sometimes they are taken, in an absolute sense, to denote all the space of time which relates to the kalends, nones and ides, as is noticed by Aulus Gellius : " Omne tem- pus, quod Kalendarum die includitur, intra Kalendas esse recte dicitur" (Noct. Attic, c. 13). The explanation given by Spurena to his prophecy, that Csesar would not survive the ides of March — that the ides had come, but not elapsed, seems to allude only to the 1 5th of March (Sueton. in Cees., e. v.) At other times, and generally, the words kalends, nones and ides, ■were employed in a more restricted sense, and designated a particular day. This distinction is important, in reconciling dates which seem to be contra- GLOSSARY. 229 dictory. For example : when Suetonius says that Tiberius (in the year 784 v.c, and 31 a. d.) held the consulate to the ides of May, it is not contrary, whatever Cardinal de Noris may say, to the inscription published by this prelate — a monument, on which it is said that Tiberius abdicated the consul- ate the vii of the ides of May. Here the word ides is employed in a limited sense — there, it embraces all the interval relating to the ides. In the Ger- man Laws (tit. XVII, s. 5), iii kalenda? Martii are employed to denote the space of three years. January, February and September, have 19 Kalends, which begin to count, backwards, on the 14th of the preceding montb. May, July, October and December, have each 18, beginning on the 14th of the preceding month. April, June, August and November, have 17 Kalends, beginning on the 16th of the previous month; and March has 10 Kalends, beginning on the 14th of February : — " Principium mensis cujusque vocato calendas ; Sex Maius nonas, October, Julius et Mars ; Quatuor ac reliqui : dabit idus quilibet." These often quoted verses have been thus translated : " A Mars, Juillet, October, et May, Sex nones les gens ont donne ; Aux autres mois cnarde Huit ides a tous accorde." In leap years, when February has 29 days, the 24th and 25th days of Fe- bruary are both written, sexto die ante lialendas Martii. On this account, leap year is called bissextilis (bis sexti), because there are two 6th days be- fore the Kalends, or 1st of March. The following verses in the Encyclo- pedic (Bepartm. Antiquith, t. Ill, p. 394), have been designed to assist the memory in retaining the numbers of the Kalends : " Versibus his noscas, mensis cujusque Kalendas : Tantum, Tendebat, Quod, Regni, Summa, Regebat, Sanctus, Rex, Talis, Sapienter, Regna, Subegit." Each word of the two last answers to one of the twelve months, commencing with December. The initial letter alone has a signification, representing, by its rank in the alphabet, the number of days of the month comprised, inclu- sively, from the ides to the kalends of the month following. Thus Tantum, answering to December, shews that December has 19 days from the ides to the kalends of January, inclusively. Under this name, Kalendas, rural chap- ters, or conventions of rural deans and parochial clergy, were formerly held on the Kalends, or first day of every month. — Kcnnet, Paroch. Antiq., p. 640. Kalendie ,Elise. — For KalendeB Junice, the Kalends of June. Kalends, or Festum Kalendarum. — The Christians retained much of the ce- remony and wantonness of the Kalends of January, which for many ages was held a feast, and cehbrated by the clergy with great indecencies, under the names Festum Kalendarum, or Hjipodiaconorum, or Stultorxnn. The 230 GLOSSARY. people met masqued in the church, and in a ludicrous way proceeded to the election of a mock pope, who exercised a jurisdiction over them, suitable to the festivity of the occasion. Fathers, councils and popes, long laboured to restrain this license, to little purpose ; and the feast of the Kalends was in _ use so low as the 15th century. It was also named Caput Kalenclarum. Kalendse Circumcisionis. — The Kalends of the Circumcision. The festival of the Circumcision falls on the Kalends of January, and in this date, which is very frequent in the middle ages, is put for this month. The term is used in the Council of Tours (II, c. 28), held in 567, and not 570, as Martin Lip- penius has it, in his Strenarum Hist., e. IV, s. 56. Kalendar Day. — See Calendar Day. Kalendar Gregorian. — See Gregorian Kalendar. It may be added to the ac- count of that Kalendar, that Roger Bacon, in 1267, offered Clement IV a plan for the reformation of the Kalendar, which was nearly the same as that which was adopted 300 years afterwards. — Verif. des Dates, t. Ill, p. 368. Kalendar, Lunar, Perpetual. — At the end of the Glossary is a perpetual Lunar Kalendar, with the Golden Numbers, Dominical Letters, and ancient and modern Epacts, designed to facilitate the investigation of such instru- ments as contain no other indication of their dates. Kalendar Month. — The entire month, according to the Kalendar, consisting of 30 or 31 days, except February, which has but 28, and in leap-year 29 (Stat. 6 Car. II, cap. 7). So far the modern interpretation, but the an- cients understood it otherwise. See Calendar Month. Kalendar, Quakers'. — The affectation of dating by the ordinal numbers of day9 and months, for the purpose of avoiding the use of heathen names, is some- times found in important historical documents. Major General Harrison dates a dispatch, detailing the movements of the royal and republican ar- mies to President Bradshaw, " At the Camp near Warrington Bridge, the 16th day of the 6th month, about 1 1 in the morning (Parliamentary Hist, of England, v. XX, p. 14). This month is August, the Sextilis of the an- cient Romans before the year 746, and is counted from March. The repub- lican soldier seems to have been affected by the same scruples as the sect called Quakers, who reckoned, in the same manner, March the first month of the year, until the reformation of style in 1752, after which January be- came the first month. Kalender. — If not an error, the same as Kalend : " A son was born after his death, viz. upon Easter Day, the 4th kalender of April ensuing, an. scil. 1187, whose name was Arthur (Alan, earl of Brittany)." — Dugdale, Baron., v, I, p. 48. Kalistus, Kalixtus. — Pope & mart., Oct. 14 : E. The author of the Em- ber Fasts, he was put to death on this day, 222. See Calistos. Kandilmesse. — Candlemas, perhaps from the Swedish, the Saxon being Can- *t>elm8ef fa, and the K being a foreign letter to the Angles, and very rarely used before the Conquest : " J?e Wednesday next at euen befor Kandilmesse A spie did sir Jon leue, £at Frankis oste non was." Robert of Brunne, v. II, p. 288. GLOSSARY. 231 Karena.— Lent, from the low Latin careena. — Rob. of Brunne. Karilelfus. — July 1 : E. 455. Carilelphu9, or Calais, an abbot in 542. — , Petr. de Natalib., L VII, c. 37. Kakolus Magnus. — This orthography is as frequent among early writers as Carolu*. Jan. 28 the day of his death, in 813. His Translation, Aug. 28 (Petr. de Natal., 1. XI, c. 93). See Chaklemagne. KAsiA.Nii. — Dec. 1 : G. 419. Petr. de Natalibus has Cassianus martyred Dec. 3, at Tingitoria (or Tangier), in Mauritania (I. I, c. 22). There was also St. Cassian, a bp., martyred by his pupils, 3G5, Aug. 5 (Prudent., Hymn IX, v. 21 ct scqq.) Another, father of the church, 434, Aug. 13 ; in the Gr. ch., Feb. 29. Katekine.— Nov. 25: E. 459} L. 471. " Gode men, such a day je schul haue seynte Katerine day, \>e whych was an holy martir" (Cott. MS., A. II, fo. 114). See Caterine. " Seint Katerine of Noble Kunne. com bi olde daue. Her fader King, here mob r cwene bobe of be olde laue." Cott. MS., Jul. D. IX, fo. 194. Keivin. — See Coemgan. Kenelines Eue. — In all probability, the eve of St. Kenelm. See Eve. Kenelinus. — In one of the Decern Seriptores, probably for Kenelm. Kenelm, Roy et Martyr. — July 17 : L. 467. A king and martyr. Kenelmus, Martyr. — July 17 : E. 455. Martyr gloriosus, V. 428. A king and martyr in 828. — Brit. Sancta, p. II, p. 35. " Seint Kenelm be junge kyng. b' god martir is. Kynghe was in Englond. of be march of walis. be kyng Kenulf his fader was. b* kyng was b r also. b l rerde abbai of Wynchecumbe, and let b r monekes do." Harl. MS., 2247, fo. 80. Kerancs, Bp. & Conf., Martyr.— March 5 : E. 451. Supposed to be Kia- ran, Keneriu, or Piran, a bishop. — See Brit. Sancta, p. I, p. 154. Kern Supper. — Harvest Supper. Kilianos. — July 7. A Scotsman, who, having little success in his own country, accompanied by Colman and Totnan, preached the new rites of Eas- ter, together with the tonsure, and other superstitious follies, borrowed from the Egyptian priests of Isis and Osiris, in England, France, and Germany. When he perceived that Gosbert, a prefect, abhorred the new papistical ce- remonies, he proceeded to Rome, and requested Conon I, or, as Bale says, Benedict II, to make him bishop of Wurtzburg, in 686. If this date be correct, the pope must have been John V or Conon, for Benedict died May 7, 685 (Verif. des Bates, t. Ill, p. 287). Kilian was afterwards slain by his auditors, who could not bear with the innovations which he made upon the ancient and true faith. This occurred on the viii id. Julii (July 7), 607 (Otho Frixiwj., I. V, c. 13 : Bale, Cent. I, c. 79 ; Cent. XIV, c. 23 ; Hospin. de Fest. Christ., fo. 117 b.) He was also called Killanus and Kylian. King of Sundays. — A name given to Trinity Sunday. See Dominica S. Tri- nitatis. 232 GLOSSARY. Kings of Cologne, Three.' — The festival of the three Kings of Cologne, cele- brated on the Epiphany, Jan. 6, has been employed in dates of German charters of the 14th and 15th centuries. Du Cange gives a particular ac- count of this festival (t. VI, col. 728, voce Stellce Festum), from which Mr. Fosbrook has extracted the principal features. — Encycl. Antiquit., v. II, p. 700 : see also Hone's Every Day Booh, v. I, p. 46. Krisogontjs. — Nov. 24 : G. 418. See Chrisogonus. Kristina. — See Christina,; Cristina. Kunegund, Kunegunde, Conegtjndis. — Aug. 1. Canonized by Inno- cent III (from 1198 to 1216), because John, emperor of Constantinople, de- dicated this day to the Festum Pazinacum, in honor of a victory. — Hospin. de Fest. Christ., fo. 17. Kylian— See Kilianus. In a charter of Henry, bishop of Stichtes, to Hil- densem, granted to the town of Gronowe in 1347 : " Na Goddes bord drit- teyn hundert iar in deme seuen vnd vertighesten iare in sente Kyliamis daghe."— Baring.) Clavis Diplomat., XXVI, p. 503; XXXIV, p. 511. KupictKoj; Au7rvov (Coma Domini).' — Thursday of the last week of Lent, on which the Lord's Supper was instituted by Christ. This festival, says St. Eligius (Serm. IIJ is called the Lord's Supper, because on this day our Lord supped with his disciples, and gave them the sacrament of his body and blood. Hence it has been improperly called the Festival of Blood. This mystical language, in the earlier ages, occasioned the Pagans to accuse the Christians of infanticide, cannibalism, promiscuous intercourse, incest, and other abominable practices, as appears from the question of Justin Martyr : " An vos etiam de nobis creditis, homines nos vorare, et post epulum, lu- cernis extinctis, nefarie promiscuo concubitu misceri ?" (Dial, cum Tryph.) Cassalius, who most absurdly classes this among calumnies against the mass, which had no sort of existence at the time, explains the extinguished lamps to mean the acjapce, or love-feasts (De Vet. Sacr. Christian. Ritibus, c. de Missa, p. 67). See Mass ; Messe ; Missa. Kvpiaicn Nca. — First Sunday after Easter. See Dominica Nova. Kvpiaicri rnc OpSoSoZiac..— The first Sunday of Lent.—- Tractat de Imagini- bus, £c, Bibl. Bodl, MS. Roc. 274, 28. Ladi Day, the Assumpc'on (Oure). — August 15, temp. Hen. VI. — Paston Letters, v. Ill, p. 286. Lady ad Nives (Our). — Aug. 5. See Festum B. Marije ad Nives. Lady's Annunciation, Assumption, Conception, &c. See Annunciation, £c. Lady Day. — Commonly used for the Annunciation, March 25. It appears to be an abridgement of the entire phrase, Our Lady's Day the Annunciation. Lady's Day, however, did not always denote only March 25; it was anciently applied to the other feasts of the Virgin : " Wretyn at lu'do' on the Fryday be for owr ladys day the natyuite, 1454" (Paston Letters, t. Ill, p. 224). Our Lady's Day the Assumption occurs several times in this collection, t. Ill, p, 90, 286, &c. Lady's Eve. — The rlay before any festival of our Lady : " Wrytten atte Lon- don on oure Lady evyn last past" (Paston Letters, 1460, t'. I, p. 194). It GLOSSARY. i33 is here used for March 24, the eve of the Annunciation. In the Hot. Pari., temp. Edw. VI, we have "Our Lady Even Yassumcion." Lady of Loretto. — Dec. 10. The Italians describe this festival, which the En- glish papists have not yet entered into their Fasti, as " La prodigiosa trang- lazione dclla s. casa della B. V. da Nazaret nella Palestina in Dalmazia nel 1290, e inrli a Lnreto nella Marca d'Ancona nel 1294" Corio delle Stelle, p. SI) — [T!:e prodigious transportation of the holy house of the Blessed Vir- gin from Nazareth in Palestine into Dalinatia in 1290, and thence to Loretto in the Marquisate of Ancona in 1294!] Tlie porters on this occasion were angels, according to the legend, which it need not be mentioned obtains as much credence as the Scriptures. Lady of the Manger. — See Festum B. Marije ad Pr&sepe. Lady of Mercy. — Sept. 24. Lady of Mount (armel. — July 16. Lady of Oropo. — Aug. 31, the anniversary of the Incarnation, in 1020, of the sacred statue of our Lady of Oropo, in the mountains of Biella. — Corso delle Stelle, p. 65. Lady's Nativity. — Sept. 8. Lady's Presentation. — Nov. 21. Lady's Purification. — Feb. 2. Lady's Sorrows. — See Festum Septem Dolortun ; Festum Compassionis. Lady's Visitation. — July 2. Lacncten, Laengten. — See Lent. LffitanitB. — The Rogations, in Condi. Clovcslioviens. (an. 747, can. 1G). See Letania maior, k Litan'ia. La'tare Ilierusalem, or Jerusalem. — Introit from Isaiah, c. 66, and Ps. 121, and name of Midlent Sunday, or the fourth in Lent. In Poland and Silesia, on this day, the people carry images about like spectres, drag them through the mire, and then burn them, in commemoration of the destruction of idols in 966, in the reign of Mieceslaus I, the first Christian king of Poland (Dresser, de Festib. Diebus, p. 55). Lcetare Jerusalem, or Ltetare Hieru- talem, is a date of frequent occurrence in the mediteval writers, and may be found in the letterof John of Salisbury to Pope Alexander III, in 1161, Ity- mer, Fader., t. I, p. 20; in Citron, dc Muilros, ad an. 1179, Gale, t. I, p. 170; Sad. de Diccto, Ymaginet Histor., p. 634 ; Chron. Gervas., Doroborn., p. 1484; Chron. Tho. WiJtet, ad an. 1285, Gale, t. II, p. 112; charter of Albert and Bernhard, counts von Reghenstein, an. 1333, D. Eberhard Ba~ ring., ('/mis Diplom., XII, p. 401. Lcetare is also a name of the quadra- getimalia, or dues paid to the mother church on this day, whence has re- sulted the practice of visiting parents, which has occasioned it. to be called Mothering Sunday — and from the spiced ale used on these occasions, Brep. from the father of glory peopca to leane. for the reward of his labours. Cott. MS., Tib. B. I, fo. Ill b. " Sein Laurence god man was ~j in strong martirdom He endede an erde his lif -j to be ioie of heuen com." Cott. MS., Jul. D. IX, fo. lldb. The martyrdom is said to have taken place in 261, by roasting on a gridiron over a slow fire (Vincent., I II, c. 93 ; Petr. de Natal., I. VII, c. 43 ; Hos- pin., fo. 127). There was another Laurentius, archbp. of Canterbury, 619, Feb. 3, G. 399 — now Feb. 2 Brit. Sancta, p. i, p. 90). Another was bp. of Dublin, 1181, Nov. 12 (Ibid., p. ii, p. 268); and Laurence Justinian, 1455, Sept. 5. St. Augustine has a sermon, " Per Natalem Sancti martyris Lau- rentii." Lawdayis. — Days of open court are called Law Days, particularly Views of Frank Pledge, Courts Leet, and county and hundred courts (Cart., 39 Hen. Ill : see Lagedayum). " A gret dyttay for Scottis thai ordand than ; By the lawdayis in Dunde set ane Ayr Than Wallace wald na langer soiorne thar." Wallace, MS. ap. Jamieson. Lawrens Euen. — The Eve of St. Lawrence, Aug. 9 : " Writen at Mauteby on Sen Lawrens euen, the xv yere of kyng E. the iiij th " (Paston Letters, v. II, p. 182). " Suche a day je schul haue seynt laurens day goddys holy martir, be whyche martirdam os Maximus seyth & shewyth to alle holy chyrche 6c lyghteth all be wolde, wherfore je schul faston be even."— Cott. MS., Claud, A. II, fo. 94 6. Lawson Eve.— Saturday in Albis : " Saturday in Easter week, or, as it is also called with us, Lawson Even" (MS. in Heame's Gloss, ad P. Langtoft, p. 521). Lawson Even is, therefore, Low Sunday Eve. GLOSSARY. 237 Lazare, le ; Lazarus.— French and Latin appellation given to Friday in the fourth week of Lent. See Dominica de Lazaro. LAZARUS. — Dec. 23. A bishop, and brother of Martha and Mary Magdalen, Dec. 23.— Petr. de Natal., I I, c. 72. Leap Year — In the rubric of Q. Elizabeth's Common Prayer Book, this term is explained thus : " When the years of our lord may be divided into four even parts, which is every fourth ycare, then the Sunday letter ler.peth; and that year the psalms and lessons, which servo for the twenty-third of Fe- bruary, shall be read again the day following, except it be Sunday." See JBissc.rtilis, Solar Cycle. Lcctioncs. — Lessons ; a word often introduced with a numeral, at the end of a festival, in kalendars, to point out the number of lessons intended to be read on that day. These were twelve, according to the number of Psalms, which Gelasius reduced into order. After several changes, a general council re- stored thein to their ancient form, as related by Gratian, De Consecrat. Dist. V, can. 15): " In die Resurrectionis usque ad Sabbatum in Albis, et in die Pentecostes usque ad Sabbatum ejusdem, tres tantum Psalmos nocturnos tresque lectioues antiquo more canamus et legimus. Omnibus diebus aliis pertotum annum si festivitas est, ix psalmos et ix lectiones dieimus. Aliis vero diebus xn psalmos et tres lectiones recitamus. In dominicis diebus xviii psalmos (excepto die Pasclue et Pentecostes) et ix lpctiones dicinms." This rule was confirmed by Pius V and Clement VIII. — Casal. dc Vet. Sacr. Christ. Ritib., c. XXXXVI, p. 204. Leger. — See Leodegaris. Lenct, Leint. — See Lent. Leindemain, Lendemayn. — In our Fr. records, the morrow ; as " Leindemain des Almes," the morrow of All Souls, in the date of the statute of 4 Ric. II Buffhead's Stat., v. I, p. 349). In 8 Hen. VI, a parliament was " tenuz a Wcstm' lendemayn de seint Mathewe." — Hot. Parliam , t. IV, p. 377. Lenaud's Day. — Nov. 6 : " Wretyn on Seynt Lenard's day, A R. R. E. iiij 1 ' xiij" (Paston Letters, v. II, p. 130). See Leonard. Lenct, Lenten, Lent, Lentin, Lenton, Lentyne, Lcntyre. — The fast of forty days at the beginning of Spring, instituted in reference to the miraculous fasts of Moses, Elias, and our Saviour, by Telescphorus about 130 (Dresser, de Festib. Diebus, p. 39). Polydore Vergil denies that this Pope was the author of the fast ; he merely increased the number of its days, by decreeing that it should be observed for seven weeks before Easter (De lucent. Rerum, I. VI, c. 3, p. 359). Ash Wednesday was observed about the end of the 6th century. According toDuraudus (I. VI) and Polydore Vergil (I. VI, c. 13, //. 861 . Gregory the Qreat ordained that the fast of four days, which imme- diately precedes the Sunday Tncucarit, should be added to the fast of Lent. From the Dumber of days, it is called in the Roman service; Quadragesima (whence the French carhne, contracted from earetjne), because, in some churches, the people tasted 40 complete days. It was not until towards the middle of the 3rd century, that the usage of fasting during Lent began to he arded a- an obligation. At first its duration was not fixed ; hut when it, was, there were only 36 days appointed, which were differently observed in different places. A proof of this fact is, that in the Greek church the custom comprised seven weeks, and in the Latin only six. The number of days, 238 GLOSSARY. however, was equal, and amounted to only 36 days, because the Greeks did not fast on Sundays and Saturdays, except Holy Saturday, and the Latins fasted without interruption. Towards the middle of the 7th century, the number of days of our Saviour's fast began to be imitated. The Greeks be- gan Lent eight weeks before Easter, but some of the Latins began it seven weeks before Easter, which made 42 days of the fast. Several, in imitation of the Greeks, began eight weeks before, but did not fast the three days in each of the two first weeks, and these six days filled up the six Sundays of Lent. There were some who began nine weeks before Easter, by a particu- lar observance, on which it is to be remarked that, as the sixth Sunday is named Quadragesima, the seventh is Quinquagesvma, the eighth Sexagesima, and the ninth Septuagesima, though they are not the fiftieth, sixtieth, and seventieth day before Easter. In the 9th century, the usage of fasting the four days before Quadragesima was established in the Western church, in order to make the number of forty days of fast. There were some churches which did not receive this addition of four days, and at present, Lent is not commenced at Milan before Quadragesima Sun- day. The Milanese did not even begin until Monday after it, but as it was an abuse introduced against the custom of the first ages of the church, St. Charles Borromeo, archbp. of Milan in 1563, abolished it, notwithstanding the efforts of the governor of that city, who sent ambassadors to Rome, who returned only in confusion, with the contemptuous title of " Ambassadeurs de Careme prenant," i. e. Ambassadors of Shrovetide or Carnival. Thus it was ordained that Quadragesima Sunday should be a day of abstinence at Milan, as it had always been elsewhere. With regard to the practice of the Greeks for several ages, our Septuage- sima Sunday is called by them Upo^vr/infiog, because they announced to the people that it ought to be the first day of Lent. Sexagesima is called A7roKp£w£ (cltto tov icpeaTov), which signifies Carnispi'ivium, the days on which they are deprived of flesh, because it is the last on which flesh may be eaten. The whole week preceding this day (Shrove Tuesday with us) bears this name ; for the Greeks call these weeks by the name of the Sunday which follows them (see Hebdomad* Gracce), and not, like the Latins, by that which precedes them. During the week of A7roKp«wf, they have perfect liberty to eat meat of all sorts, even on Wednesday and Friday. Quinqua- gesima is called TvpotyayoQ, because, from the Monday following the Sunday of ATroKpswQ to this day, they may use cheese, and all preparations of milk and eggs. From the morrow of Tvpo^ayof , they begin to abstain from this food. Immediately after Lent they observe a particular fast, called the fast of Easter, or Holy Week. Sts. Epiphanius and Irenseus expressly distin- guish these two fasts, of which the first was Xerophagia, or fast of bread and water; but it is difficult to remark this fast in the Latin church. (See Apo- creos, Tyrophagos.) It was necessary to consider, not only the duration of Lent, but the qua- lity of food that was forbidden or allowed. In the Western church, the fast consisted in abstaining from flesh, eggs, preparations of milk, and wine, and in making only one repast in the evening. Fish was not forbidden, though many Christians would eat only pulse and fruit. With regard to fowl, some, reflecting that birds had been created with the waters as well as fish, and GLOSSARY. 239 had been produced the same day, pretended that this was a nutriment per- mitted in Lent ; but this refinement was condemned. At last it was disco- vered tbat geese grew upon trees, and tbat sea-ducks were fish, and thus fowls were eaten as vegetables and fish (see vol. I, p. 379, §c.) In the East- ern church the fast was always very rigorous, and the greater part lived on bread and water, with pulse; but a particular practice gradually worked its way among the monks of Cappadocia which obliged them to cook a piece of salted flesh with their pulse, even in Lent. It is supposed that the heresy of Eustathius, or rather of Euctatus, gave rise to the institution of this cus- tom ; for he was the patriarch of a great number of monk?, who condemned marriage and prohibited the use of flesh, out of a profane and ridiculous su- perstition, which is the foundation of all prohibitions of this kind, where the sale of a permission to eat particular kinds of food is not the motive for or- daining fasts. The Council of Ancyra, in 3-38, condemned these absurdities, and ordained that priests and deacons should eat their pulse cooked with a little meat. St. Basil confirmed the practice, in order to distinguish the Western from the Eastern monks. About 582, the Council of Macon ordained a fast every Wednesday and Friday, from Martinmas to Christmas (Conc.il. Matisconens., can. 9) ; but in the course of time, the rigor of all fasts insensibly diminished, and before 800 they had so much relaxed, by the use of wine, eggs and milk, which were permitted, not only to the sick, but to those who had no other nourishment proper to support their labour, and they no longer made the essence of the fast to consist in aught but abstinence from flesh, and deferring to take re- freshment until evening, after vespers. Abstinence from eggs and milk was observed in Italy; but in France and Germany, they regarded it only in the last days of Holy Week. Then, with regard to milk food, dispensations from Rome gave it for a single time, which afterwards passed as a common right. Charlemagne established three legitimate fasts in the year, viz. 40 days be- fore Christmas, 40 before Easter, when the yearly tythes were paid, and 40 after Pentecost : " Admoneant sacerdotes ut jejunia tria legitima in anno agantur, id est, xl dies ante Natale Domini,et xl ante Pascha, ubi decimas anni 8olvinius,et post Pentecosten xl dies" (Capitul. Caroli Magni, l.Yl, c. 184). Afterwards, the Council of Constance (Concilium Constant iense) decreed, in 1094, that there should be only three fasts in the weeks of Easter and Pente- cost, instead of abstinence during the whole of each week. In 1475, the Pa- pal legate gave a dispensation for five years to Germany, Hungary and Bo- hemia. This relaxation was also introduced among the Greeks, excepting the religious and clergy, who preserved the austerity of the fasts. At first, the fast of Lent consisted in taking only one repast in the evening, after ves- pers, which was practised to the year 1200 in the Latin church. The Greeks dined at noon, and took a collation of herbs and fruits in the evening, from the sixth Sunday. The Latins began, iii the LSth century, to take conserves of fruit in order to fortify the stomach — then to take a collation in the even- ing. This term was borrowed from the religious, who, after supper, went to the collation, or lesson of the conferences of the fathers, called Collationes ; after which, they were permitted to drink a little water or wine on the fast- day, which was also called collation. Further changes or innovations will be found in vol. I, p. 8G-7. 240 GLOSSARY. As to the number of Lents, the Greeks, besides that of Easter, had others, which they named Lents of the Apostles, the Transfiguration, and the As- sumption, but they have been reduced to seven days each. In the Latin church, they had three Lents in the 8th century — that of Christmas or Ad- vent, that preceding' Easter, and that following Pentecost. All these were of forty days. — (Tkomassin, Traitez des Jeuncs tie VEglise ; Baillet, Fetes Meubles, dans Vie Saints; Moreri, Diet., t. VII, C, p. 149-50.). In England, Lent was first observed in Kent in 640, by Eadbald the king : " Hie primus regum Anglorum in to to regno suo idola relinqui ac destrui, simul et jejunium quadraginta dierum observari principali auctoritate prae- cepit" (Bed., Eccl. Hist., I. Ill, c. 8). The Scots, before the time of St. Margaret, began their Lent the Monday after Ash Wednesday, keeping by that means only 36 days (Britannia Sancta, P. I, p. 360). As to the word, it is clearly the Lenct or Spring of the Saxons : Ueri lp lencten ti"o — the Spring is the lencten tide (Cott. MS., Tiber. A. Ill, fo. 64) ; and it appears to be derived from the verb langian (corruptly lengian), to lengthen, because at this season the days have lengthened to an equality with the night. Before the time of Charlemagne, they had three periodical fasts, as appears from the Council of Cloveshou in 747 (can. 18_) : " Statuimus est mandato ut jejuniorum tempora, id est, quarti, septimi & decimi mensis, nullus negligere prsesumat" (Spelm., Concih, t. I, p. 256). By the Canons of King Edgar, about 967, these three fasts were called Lents : Gyp hpa pol'ce hsernan piS obpep piht aepe. -] heo noroe. prepr .ill. lenjten on hlape •) on prete-pie. an' on pume-ria. o<5ep. on ha?ppepta. briy v o v t>e on pynrpa — If any desire to lie with another man's right wife, and she be unwilling, let him fast three lents or. bread and water, one in summer, an- other in harvest, and the third in winter (Spelm., Concil., t. I, p. 466, can. 34). Maori mentions these three Lents in the Latin church, which he thus distinguishes, — the Great Lent before Easter, the second before the Nativity, called St. Martin's Lent, and the third, which lasted 40 days, before the feast of St. John the Baptist. The two last, he says, by reason of the frugality of men, were reduced to one, and these, again, were divided into the three weeks of Advent, and three before the Nativity of St. John, in which fast- ing and abstinence from marriages were to be observed. — (Hierole.vic., par. II, voc. Quadragesima; Durand., de Bat., I. I, c. 9, n. 8, §■ I. VII, c. 14,?i.9.) All the names at the head of this article have been used by English writers: — The death of Richard I is thus described by Robert of Gloucester: " The morwe after Seinte Marie day in Leinte with a quarel Issote he was, that he ne ct neuer eft a god mel The tuelfte day he deide, of Aucril the sixte day." Chron., p. 491. " Als Lenten tide com in, Cristen mans lauh, He sent for Jon Corny n, be lord of Badenauh." Robert of Brunne, p. 230. In the MS. " Stacyons of Rome"— " The pope Vrbane y gou say, In lenton be fyrst borcsday, GLOSSARY. •241 Shewede Pet r -j Powle heuedcs two By fore )>e romanes ^ ob r mo, And g'unted a hondred ;$er of p'don Seuen mylc ahowte rome towne, And also mony lentones mo," >vr. Cott. MS., Ctdig. A. II, fo. 84, col. 1. «* Wrrtyn the fyrst Tewesdaye of Lenton" (Paston Letter*, 11 Fdir. IV, v. II, p. 0-2). In a petition of an. 12 or 13 Edw. IV, " at a cession holden at Lancaster the Wednysday the iiii"' weke of Lenten, the vii lh yere of your noble reigne" (Rot. Pari., t. VI, p. 34). " Except in the tyme of Lentyn, whan aftyr the rewle of the churche Evensonge ys sayde a fore none." — Foundation of Ewelme, temp. Hen. VI (Hearne, Duo Rer. Angl. Script., t. II, p. 551). The following practice at Rome during Lent deserves to be mentioned: — " On a certain day annually appointed for the discipline, men of all kinds assemble towards the evening in one of the churches, where whips are pro- vided, and distributed to every person present. After a short office of de- votion, the candles being put out upon the warning of a little bell, the whole company presently strip themselves, and try the force of the whips upon their own backs. Nothing is heard for near an hour but the noise of lashes and chains, mixed with the groans of the self-tormentors. Seneca, alluding to the very same effects of fanaticism, sa\s : So great is the force of it on dis- ordered minds, that they try to appease the Gods by such methods as an enraged man would hardly take to revenge himself. Rut if there be any Gods who desire to be worshipped after this manner, they do not deserve to be worshipped at all : since the very worst of tyrants, though they have sometimes torn and tortured people's limbs, have never commanded men to torture themselves (Fragm. aplid Lips. Fleet., I. II, c. 18). The empe- ror Commodus, suspecting fraud, commanded that the Bellonarii should cut themselves in earnest : ' Bellona* servientes verc exsecrare brachium prce- jiit, studio crudclitatis' (L nnprid. in Commotio 9)." — Dr. Middleton, Lett, from Rome. See Quadragesima. Leo.— July 18, the sun's entry into this sign: G. 410; V. 428; T. 441; E. 455. Lbo.— June 28: G V. 427; T. 440; E. 454. Pope Leo II, elected 16th April, 688, died 3rd July, 683. LEO.— Not. 10:— G. 417. Leo I, elected 29th Sept., 440, died 4th or 5th Nov., 461. Besides these, there were Leo IV, ordained 11th April, 847, died in 866, July 17 bis day ; and Leo IX, enthroned 12th Eebr., 1049, died in 1054, April I Lbodbgabios.— Oct. 2: (i. 415; T. 411; E. 458— LEODEGARCS, V. 481. " vi uon. Oct. ' I (Kol. An-., 828). Tiiis is St. Leger, bishop of Autan About 678, the Gallican council having been assembled bj t'lii and Bbroin, mayor of a royal palace which is not named. Si. Leger id to confess himself guilty of the death of Childerlc II; and notwithstanding his protestations of innocence, he was deprived of his bishopric, degraded, and delivered to the connl of the palace In order to be put to death. The manner of bis martyrdom hi sold to l>e this — that when Vol. 11. i i 242 GLOSSARY. Ebroin heard that he had praised God, he ordered his tongue to be pulled out (Verif. des Dates, t. II, p. 19). He appears, however, from this account, not to have been a martyr, but a political victim. Petrus de Natalibus dates his death, " vj non. Octobris, ccccclxxx" (Catal. Sand., I. IX, c. 13), See LlUDGARUS. Leofredus.— June 21 : T. 440; interpolated in V. 427. Leofridus, Abbot & Confessor. — June 21 : E. 454. Leufredus, Leutfredus, or Lefroi, an abbot in 738. Leonard, Leonardtjs, Bp. & Confessor. — Nov. 6 : V. 432. Abbot and Confessor, E. 459; L. 471. Leoun, Pope & Confessor. — Leo, from its oblique cases, Leonis, Leoni, &c, Oct. 22 : L. 466. Leouthfredus, Confessor —June 21 : V. 427. Leothfred, mart, in the time of Justinian. — Petr. de Natal., I. V, c. 136. Letani. — Old English for Letania, Litania, or Litany. Letimia Maior. — The greater litany, April 25, the procession of black crosses on St. Mark's Day : T. 438. " In Letaniis majoribus omnes cruces Ro- mance civitates cum clero et populo honorifice cum processione proce- dunt ad sanctum Marcum" (Benedict., Lib. Pollicit., n. 56; Mabill., Ord. Rom., XI, p. 145). The substance of Bede's account of this institution is, that in the time of Marius the emperor, St. Gregory vras archdeacon of Rome and Pelagius pope, when there were such heavy rains that all the ri- vers overflowed their banks, and the Tiber came over the walls of Rome. The water bore whatsoever there was of snakes and scorpions in the woods, together with a large serpent like a beam of wood, which came up the Ti- ber, and was seen by all the Romans. After the waters began to subside and dry, the heat of the sun occasioned a great stench to arise from the carcases of the reptiles, and whoever inhaled that stench immediately died. Of this plague the Pope was the first to die, when the people chose Gregory, and sent to Constantinople for a confirmation of the election. In the mean time the mortality increased, and Gregory instituted seven litanies, that all might go in procession to St. Peter's. The 1st was of all the clergy ; 2, of abbots and monks ; 3, of nuns ; 4, of widows ; 5, of married men ; 6, of all boys ; and, 7, of women. The mortality ceased, and on that day they fasted on bread and water. Gregory commanded all the church to keep this day, saying that whosoever should celebrate it would not die in that year. After a long time, there was a great mortality in the city of Vienne, and when Bi- shop Mamercus was performing baptism on the eve of Easter, fire suddenly came from Heaven and burned down the church, with half the city, with a great destruction of life, and lions and wolves came and devoured men. Then St. Mamercus instituted the three days of Rogations (Serm. Varii, Oper., t. VII, p. 501-2). iElfric writes, that 80 men died the while the folk sang the Lctany. — Hom.il. in Natale S. Greg., in Langley's Principia Saxonica, p. 26. " Letani is a song as je mowbe ou^te ise To bidde ech halwe eft ob r our help for to be, As me deb a seint markes dai a lite bifor be masse. Now is b r dowble Letani be more *j ek be lassc. GLOSSARY. 243 be more is a seint markes dai whan be ban's bet out ido Wit procession bifore be masse *] isonge be letani also ~] ban fastib cristeneine* ac for seint markes sone uout Ac for be letani *j ban's b r beb banc out ibroujt •7 nout as seib mony fol. b l seint Marc furward is To faste his dai ~] nout his eue. for b l is iseb amis. Subbe be lasse letani be Gang dawes iclepeb bib," &c. Cott. MS., Jul. D. IX, fo. 61 b. Letanye. — A procession with singing and prayer; so in " Owayn Myles" — " Fyrst amorow he herde masse And afterwarde he asoyled was W* holy water & holy book And ryche relykes forth bey toke Eu r y prest & en r y mon Wente w* hym yn procession And as lowde as bey mygth crye For hym bey songe be Letanye." Cott. MS., Caligula A. II, fo. 90 b. " And clerkes bat yere were wyd god deuocyon on god gone crye Reuested hem in chyrche wyb processyon, -] songe be Letanye And ober gode orysons, to byde for hem alle." Robert of Gloucester, p. 406. Letare Jhlr'm. — See Latare Jerusalem. In the combat of thirty Bretons with as many English in 1350, called the battle of the Trante (trente, thirty) — " Ce fu a un semmedy que le soleil roia rougit L'an mil ccc cinquante croie ment qui voudra, Le dimcnce dapres sainte eglise chanta Letare Jhlr'm en yce saint temps la." Le Combat de trente Bretons contre trente Anglais; Paris, &vo, 1827. Letenes Tide. — Lenten tide, according to Hearne,but more probably, the time of the Greater or Smaller Litanies. Leiicde Day. — Our Lady's Day. Hearne has called the following passage, on " the first finding of our Lady Day :" — " As yt vel enlene hondrcd jer as in be 2> er of grace, And tuo •} brytty, bat me rerd Fonteynes in birlke place, Our Leuedc day in Decembre bern beuore was boru angel vorst byfounde, as je writeb bat cas, kt In enlene hondred jcr •) tuenty ~f nyne After bat god anerbe com, to biynge vs out of pyne." Robert of Gloucester, v. II, p. 441. It is not the finding of our Lady Day, the Conception, Dec. 8, but the foun- dation of Fountain's Abbey in Yorkshire on this day, 1132, that the chro- 244 GLOSSAKY. nic'er records. Elsewhere, Robert of Gloucester calls it " Ourc Leuede day the latere." As to the word leuede, it is the first advance of the Saxon hlap^ig — sometimes hlsep'&ijs — to the present lady, the u being a consonant, as in the Latinized Alfred, Aluredus, where the first u is to he pronounced v. It may be perhaps mentioned, en passant, that modern writers, who af- fect an antiquated style of orthography, usually write lady as ladye ; but though ladi and lady are very frequent among our old writers, scarcely any have employed the final e in the latter. Leynt. — See Lend, Lent, kc. Libehius.— Sept. 24. Pope, elected May 22, 352, died Sept. 24, 366. Feast instituted in 11th century. — Hospin., fo. \6b. Libertas Christiana. — the Christian Bacchanalia or Saturnalia, during the 12 days of Christmas, are sometimes so called, as well as " Bacchanalia Chris- tianorum."— Pol. Very., 1. V, c. 2, p. 288-9. Libertas Decembrica. — The same as the preceding, and also a name of the fes- tival of fools, connecting that absurdity in some measure with the ancient Saturnalia : " Age, lihertate Decembri, (Quando ita majores voluerunt) utere." H or., II, Sat. VII, v. 4. " Go to, and as our Antient Laws decree, Use boldly thy December's Liberty." Creech. Libra. — Sept. 17, the sun's entry into that sign : V. 430; T. 443. Lida. — June and July in Bede; but manuscripts after his time have Litha monath, which see — " Dicitur blandus sive navigabilis, quod in utroque mense, et blanda sit serenitas aurarum, et navigari soleant sequora" — Bed. Oper., t. I, De Batione Tempwum, c. 13. Lida (Jlftera). — July (see Litha Monath). It signifies the second Lida, or the month after the sun's descent. Ligna Ordita. — See Dominica de Lignis Orditis. Lin, Linos.— Nov. 26: V. 432. Pope and Mart., T. 445; E. 459; L. 471. The first pope, who is said to have died A. d. 73, " perhaps Sept. 23, the day of his feast in all martyrologies" ( Verif. des Bates, t. III.) In the Kal. Arr., 826. — " vim kal. Oct. Natalis Sancti Lini papa?." It has also been ob- served Nov. 7. Hospinian says that the festival was instituted in the 11th century, by Gregory VII (De Fest. Christ., fo. 16 b. ; see Progress of Feasts, p. 133 supra). The following ancient rule for Advent Sunday ap- pears in some kalendars — " Post festum Lini erit semper Adventus Do- mini." See Advent, p. 3 supra. Litania, Litaniae ; Litany, Litanies, — are words frequently confounded with Rogations, because Litanies are chaunted in the processions. " Above all, in the pomp and solemnity of their holy days and religious processions, we «ee the genuine remains of heathenism, and proof enough that this is still the same, which Numa first tamed and civilized by the arts of religion; who, as Plutarch says (In Numa), by the institution of supplications and pro- cessions to the Gods, which inspire reverence while they give pleasure to the spectators, and by pretended miracles and divine apparitions, reduced GLOSSARY. •245 tlif fierce-t spirits of his subjects under the power of superstition. Tiie des- criptions of the n pomps and processions of the Heathens come so near to what we see on every festival of the Virgin, or other Romish saint, that one can hardly help thinking these Popish ones to lie still regulated by the old Ceremonial of Rome At these solemnities, the chi 'tes itly to^ assist in robes of ceremony, attended b ' the priests in surplices, with wax candles in their hands, carrying upon a pageant or thensa, the images of their Gods dressed out in their best clothes. These were usually followed by the principal youth of the place, in white linen vest- ments or surplices, singing hymns in honor of the God who e festival they were celebrating, accompanied by crowds of all sorts of the same religion, all with flambeaux or wax candles in their hands. This is the account which Apuleius and other authors give of a Pagan procession. Tournefort, in his travels through Greece, reflects upon the Greek church for having retained, in their present worship, many of the old rites of Heathenism, and particu- larly that of carrying and dancing about the images of the saints in proces- sion, to singing and music. The reflection is full as applicable to his own as it is to the Greek church, and the practice itself is so far from giving scandal in Italy, that the publisher of the Florentine Inscriptions, from this very instance of carrying about the pictures of their saints, as the Pagans did those of their Gods in their sacred processions, shews the conformity between them : ' Cui non abludunt si sacra cum profanis conferre fas est pictae tabulae sanctorum imaginibus exornatum, &c.' (Inscr. Flor., p. 377.,) In one of those processions to St. Peter's in the time of Lent, I saw the ri- diculous penance of the Flagellants, in the same manner as the priests of Bellona or the Syrian Goddess, as well as the votaries of Isis, used to cut and slash themselves," &c. — (Dr. Middieton, Lett. from. Borne.) Polydore Vergil, like the Florentine editor, makes no scruple of admitting that the processions, litanies, and other pomps of his church, are borrowed from the Pagans : " Ita Romani factitabant, et aliae plerseque gentes, a quibus ad nos ritus ejusmodi dubio procul manavit" (Dp Invent. Iferum, 1. VI, c. 11, p. 303). And in speaking of the images borne about in the pro- cessions, he quotes Tertullian, who expresses earnestly his fears that, in so doing, the Christians were paying their devotions to the Heathen Gods (lb., p. 390). As to the progress of these childish but profane absurdities, there is little to be said. Durandus says that the primitive church kept Thursday as a fast, like Sunday, and made a procession on it in honor of the Domi- nical Ascension ; but the festivities of saints having multiplied, the fast was taken from Thursday, and the procession transferred to Sunday, by Aga- pitus I, in !j'].'>: " Et propter hoc Jovis dies dicitur vulgariter cognata diei Dominica' quia scilicet autiquitus par solcnnifas fnit utrique" ( Lib. VI, c. (>). He also says that Liberius, in .'i3G,* decreed that processions of Litanies should be made for war, (amine, pestilence, bad seasons, and other adver- sities (I. VI, c. 102). Gregory the Great, between 600 and 6Q4, added a procession of Litanies to the Purification and Palm Sunday, and Sergius il- * This must have been Bflverins, who was ordained In •">:!(;, and dicil in ,038, ncarlv two centuries after Libel 246 GLOSSARY. lustrated the former with tapers. Honorius I, between 625 and 638, decreed that, on every Saturday (" Sabbatho"), there should be a solemn procession from the church of Apollinaris to St. Peter's with Litanies. Sergius, be- tween 687 and 701, instituted annual Litanies through the city, on the An- nunciation, Purification, Nativity and Assumption of the Virgin (Sigebert. in Chron.) Adrian I, between 772 and 795, at the request of Charlemagne for the conversion of the Saxons, ordered Litanies to be made in Rome, and all places under its power, on the eve of St. John the Baptist, the day of St. John and Paul, and on the eve of St. Peter the Apostle (Hadrian., Epist. ad Carol.) Leo IV, between 847 and 855, ordained triduan Litanies — on Monday — of the pope, clergy and people, from the church of St. Mary ad Prsesepe to the church of the holy Saviour, called Constantinian ; on Tues- day, from the church of St. Eusebius to St. Paul's, and on Wednesday, from the Jerusalem to the St. Lawrence's beyond the walls. The Council, or ra- ther Synod, of Gironde (Concil. Ger. vnde?tse), ordanied by one of their ten canons, in 517, two Litanies, the first on Thursday, Friday, and Saturday ; and the second on the first Thursday in November, and the two following days (Verif. des Dates, t. I, p. 311). The Council of Toledo III, in 589 (c. \), resolved that, on Dec. 13, there should be an annual procession with Litanies, for the indulgence of crimes. The Lateran Council of 1215 or- dained processions every month, for the liberation of the Holy Land. In these processions are carried holy water, lights, crosses, banners, and bells ring- ing: sometimes cloth, flowers, and other things, are strewn over the ground, and sometimes a box of relics is borne before the procession (Durand.. I. VI, c. G). Jacobus de Voraptfne says that the cross is carried in the procession, with bells ringing, that devils, being terrified, may fly away and desist from troubling men ; for the devils, who hover in the «loomy air, are vehemently frightened when they hear the trumpets of Christ (i. e. the bells ringing), and behold the banners — i.e. the crosses (Leyenda 6. ) This is said to be the reason why the church rings bells when tempests are seen to be forming, in order that the devils who make them may hear the trumpets of the eter- nal King, fly away in consternation, and cease to excite storms. This is the reason why in some churches, in time of tempest, the cross of the church is brought out and opposed to the storm, that the devils may be terrified inta a sudden flight. See Festum Campanarum. Litania Gregoriana. — The Greater Litany is so called, from its author, Gregory the Great. Litania Major. — The Greater Litany (see Bede's account of the institution, un- der Letania Maior. This Litany is called by the several names following : 1. Graces Niyrce. — Black Crosses, because, in token of mourning for the destruction of men in the plague of 590, and in token of penitence, the men are clad in black, and black veils cover the crosses and altars. 2. Processio Septiformis. — The Sevenfold Procession, because Gregory ordained the processions to consist of seven orders of persons: I, the clergy; 2, abbots and monks; 3, abbesses and nuns; 4, youths and children ; 5, adult laymen ; 6, widows and chaste women ; 7, married men (Durand., I. VI, c. 102). In the Album of St. Sabina's in Rome, the order of the Li- tanies is as follows : The Litany of clergy, to go from the church of St. John the Baptist; that of men, from St. Martial the Martyr's; that of monks, GLOSSARY. 24: From the church of St. John and St. Paul ; that of virgins, from the church of St. Cosmas and St. Dainian, that of matrons from the church of St. Ste- phen, that of widows from the church of St. Vitalis, and that of poor men and children from the church of St. Cecilia. — ( Hasp in., de Orig. Tem- plorum, p. 367.) 3. L'daniii Romano, — because instituted at Rome. 4. Litunia Gregqriana, — because instituted by Gregory. 5. Litanin Major, — because instituted by a pope, and not a mere bishop, as the minor litany was ; and for the same reason it is called — 6. Procesxio Major. — The Greater Procession. Durandus tells us that Gregory ordained, that the image of the Virgin should be borne in the procession, and he says that, as they were going along, they heard the voices of three angels near the image, singing— " Regina cceli la^tare, Alleluia; Quia quern mcruisti portare, Alleluia; Resurrexit sicut dixit, Alleluia." And immediately Gregory joined in the angelic trio — " Ora pro nobis Deum, Alleluia." This anthem is used in the seven days after Easter. Immediately afterwards, Gregory beheld the angel of the Lord upon the castle of Crescentius, who 6heathed a bloody sword which he held in his hand ; hence the castle is called 8. Angelo, and the idol of the Virgin is the queen (Durand., 1. VI, c. 89: see Fvsta S. Mi< haelis). Hospinian remarks that if these things, which are not unjustly rejected as fictions, were true, Gregory first introduced the in- vocation of saints in public litanies or supplications, for previous to this time there were no invocations of the dead. Among the Greeks, Peter Graphaeus, who was condemned as a heretic by a general council, was the first to in- troduce the invocation of St. Mary in the Litanies. This was about 470 (Niceph , I. XV, c. 18). Among the ancients who mention Litanies, they expressly say that they were addressed to God (Tertul. Apol. Hospin. de Or'nj. Tempi., p. 358). By degrees, the commemoration of saints was joined to the invocation of the Virgin; then they began to intreat their suffrages and mediation. Afterwards came the direct invocation to them, so that IVtrus de Natalibus writes without disguise, that Litanies are called Roga- tions, because, in them, the suffrages and patronages of all saints are singu- larly and generally Implored. — Catah Sand., I. IV, c. !)4. Litauia Minor. — The less Litany, which \y;ih instituted by Clandian Mamer- -, or M ai ne rtu s, bishop of Vienne, about 47<), In the time of the emperor /.cno Nee ml. I, />. 887). These Litanies are also called Rogations, and Gang Days among the Saxons, and Gang Dawes by old English writers. They arc triduan, and take place on the three days before Ascension Day. The Council of Cloveshou, in 747, enacted a canon, embracing both the Ma- 248 GLOSSARY. jorar.d Minor L:tnn : es — " ut Lietanicp, i.e. Rogatior.es a clero oranique po- pnlo his diebus cum magna reverentia agantur, i. e. die septimo kul. Maiarum, juxta ritum Romanos ecclesioe : quae et Ltetania maior aputl earn vocatur. Et item quoque secundum morem priorum nostrorum, tres dies ante Ascensionem Domini in coelos cam jejunio ad lioram et missarum celebratione venerantur : non admixtis vanitatibus uti mos est pluriinis —in ludis et equorum cursibus, et epulis majoribus" — can. 1G (Spelm., Condi., t. I, p. 24 l J). Hence it appears that, in the eighth century, the Rogations were celebrated with games, horse-races and banquets. But these frolics were not so vicious as those which occurred long after- wards on the Continent, where, when the processions had left the towns and villages, men and women perpetrated many obscene and filthy things in groves, orchards, vallies and other convenient places, which they could not do in cities or at home. The reason alleged for leading the processions through fields and plains, is precisely that mentioned in the Saxon work referred to in vol. I (p. 227J,as well as that of the Roman Ambarvalia (Ibid., p. 22G), in which it originated. The Council of Cologne in 1536 (Par. IX, can. 8) expressly say, that the reason that Litanies are taken through the fields is, that the people may pray to God to preserve the corn and fruits of the earth ; but as this custom hath been depraved, we will that supplications and pro- cessions shall for the future be made within the church walls. Naogeorgus describes very graphically a continuous scene of filth and drunkenness, dur- ing the processions of these three days : — " Hebdomas inde venit, peregreque cum cruce vadunt In vicinum aliquem vicum. Porro inter eundem Cantibus implorant divos, Christique parentem, Praacipue postquam ventum illuc, templa subintrant, Regnantemque illic divum divamque precantur, Ut servet frnges, et grandinis atque pruinae Avertat mala, et annonae levet omne gravamen. Post in canponam properant, largeque replentur Iaccho, Absque cruce ut redeant interdum, gressibus atque Incertis misere titubant, revomantque comesta. Continuis omnes faciunt tribus ista diebus Cum crucibus multis persaepe venitur in unum Templum, ccetus sua cantica clamat in auras Quisque i:;de exoritur tristis confusio vocam Dum superare alios alij nituutur inepte." Bcgn. Papist., I- IV. Polydore Vergil, having traced these follies to the Roman supplications, observes, that '* our" supplications are usually preceded by ludicrous pomps, that is, a military arrangement of horsemen and footmen, or some quaint, noisy (loquax), ridiculous effigy, opening its wide jaws, and making a for- midable sound with its teeth, besides other ludicrous devices which please the vulgar, in which the prophets are represented, winged boys sing, a cho- rus of men and women caper about, one acts David, a second, Solomon, some appear as queens, others play hunters leading an ape or cattle, and lastly in this ludicrous spectacle, many ancient stories are performed. Wax tapers arc carried and music played, the places through which the GLOSSARY. 249 pomps pass are covered over, and (such was the decency of the spectacle) boys and girls were forbidden to look out of the windows. Besides, priests or other persons enact gods (" divorum personas" perhaps, saints), bearing their images or relics: the roads and streets are sprinkled with various odours, and strewed with flowers, and lastly a party are put in command, who c'.ear the way, that the pomp may proceed without impediment. Thus he adds from Dionys., I. VII, was the sacrifical pomp of the ancients con- ducted (Be Invent. Rerum, 1. VI, c. 11, p. 393). In the processions or rogations in England formerly, and in France, a dragon with a long tail, erect, and inflated, precedes the cross -and banners on the two first days, but on the last, the tail, being emptied of air, is carried hanging down behind them ; by this, they say that the dragon represents the devil in three ages — before the old law, under the law, and in the time of Christ : in the two first men were deceived by him, and in the last he is overcome (Burand., I. VI, e. 89). It may, however, be very well questioned, whether in these and other mummeries, the devil is not the conqueror. See the astronomical origin of the symbolical dragon, vol. I, p. 53, 219 ; and Rogations, Rou- isouns. l.itania liomana. — The Roman Processions. See Litania Major. Litania Triduana. — A Litany or Procession of three days in succession, such as those established by the Council of Gironde in 517 (see Litania, Lita- niee). More particularly, the term is used for the Rogations or Litanies, on the three days before Ascension Day. Litha Monath. — June : V. 427. The following is the account of this month in the Menol. Sax. MS. : — On fcaem pyxtan monSe on jeape bi$ bpitij ^caja. pe mona<5 lp nemne"© on la3"&en luniuf. -j on upe jebeotie pe seppa hfca. popfcon j-eo lypt biS ponne pmylte ~j 8a pin^ap. On"» monnum biS Sonne jepunelic fcser he lrfcaS on paep bpimme — [In the sixth month of the year are 30 days. The month is called in Latin Junius, and in our language the former Litha, because the air and winds are then mild. And it is customary for men to sail on the sea]. — Cott MS., Jul. A. X. In Saxon, li*», li$, are gentle, mild, serene, and hfcan, to sail. See Lida, and Lytha Monath. Liudegartjs. — St. Leger (see Leodegartjs; Leodegarius). A bishop and chaplain of Charlemagne, who seems to have been translated in 808, accord- ing to Stephen of Caen (Cadomansis), in his Annal. Hist or. Brev. in Mo- naster. : " Anno 808, transitus Sancti Liudegari episcopi et confessoris, ca- pellani ipsius Karoli" (Magni). — Buchesne, Script. Anglo- Nor inannic., p. 1015. Loaf-Sunday. — Refection, or Midlent Sunday, so called, from the gospel lesson of the miraculous loaves and fishes on this day. See Dominica de Pa- nibus. Lofeday. — A Day of Love, on which arbitrations were made and differences settled among neighbours. These days were probably relics of the Dies Baronum, mentioned siqirit, p. 73: " And Lord Skalys hath made a lofeday w l the p'or of Hydon in alle mat'ys except the mat'e of Snoryng." — Paston Letters, an. 1459, v. II, p. 340. Londbertus. — See Lambert. Long Friday.— Good Friday, probably from the length and the number of th« Vol IF. kk 250 GLOSSARY. lessons and other services : Lang FrnT>an (Chron. Sax., ad an. 1137). The IlapaffKtvri MeyaXt] (Joh., xviii, 1 ). In an index of Sundays and festivals among the ancient Anglo-Saxons, published by Schilter — " Thes passio gebyrath on langa frige dsege." — Thesaur. Antiquit. Teutonic, t. I; Index Dominical., Sec, p. 65. Longinus. — March 15 : G. 401 ; V. 424. A centurion of Isauria in Cappa- docia, who, standing with many other soldiers at the crucifixion, pierced our Saviour's side with a spear; and perceiving the miraculous darkness and earthquake, believed in him. He lived 28 years a monastic life, and was martyred on the ides of March. — Petr. de Natal., I. Ill, c. 201. Lord Mayor's Day. — The day of Sts. Simon and Jude, the apostles, Oct. 28, was formerly the day of this officer's gaudy inauguration. Since the altera- tion of style in 1752, it has taken place Nov. 9. Lord's Day. — A translation of Dies Dominica, which the House of Peers sub- stituted for the Jewish name Sabbath, which the fanatics of the 17th century wished to fix upon Sunday. Lost Sunday. — Septuagesima Sunday, which, having no peculiar name, was so called — and, by the French, Le perdu Diemenge, i. e. the lost Sunday. Louis. — See Ludovicus. Love Day. — See Dies Baronum, and Lofeday. Sir Robert de Brus, in his advice to David of Scotland, in the council before the battle with the En- glish, in which that king was taken prisoner, says : " If trespas be misdryuen, ~j do bin owen socoure, 1 wille mak amendes, tuk a day of loue. If bou ne wille, bou spendes, -j we salle be aboue. bou may haf bi wille, if bou to loue chese. 1 if bou turne tille ille, non wote who salle lese." Robert of Brunne, p. 116. Low Sunday. — The octave, or first Sunday after Easter — the Dominica in Al- ois of the Latin writers. On this day the principal service was repeated, but in a lower degree. Another explanation is, that Easter being a high day, its octave was a low day (L'Estrange, Alliance of Div. Off., p. 155). In some places, on the Sunday after Easter, and the whole of the week, the people go down to the wells, springs and fountains, with lights, in commemoration of the passage of the Jews through the Red Sea ; and a serpent upon a rod, with a candle, rekindled with a new light, is burning on the serpent's head, in commemoration of the brazen serpent set up by Moses (Durand., I. VI, c. 89). See vol. I, p. 130, 249 — Adoration of Serpents' Eggs, and Wells §• Fountains. Luc Evangeliste. — Oct. 18: L. 470. See Luke. Lucas. — Oct. 17: G. 415. There is a Lucius, Oct. 18, in Hieronym., Mar- tyrol., xv Ml. Nov. See Luke. Lucernare. — The light restored, after the abolition of the curfew, at the hour of vespers or evensong : " Lucernariurn usum tempore patris sui intermis- sum restituitde nocte in curia sua." — Hen. de Knyghton, Chron-, col. 2314. Lucia.— Dec. 13: G. 419; V. 433; T. 446; E. 400. "The noble virgin" (Menol. Sax.) Died about 304. Lucia, Geminianus, & Euphemia.— Sept. 16: G. 413; V. 430; T. 443; GLOSSARY. '251 E. 457 ; L. 469. One or other of these saints is contained in each of the kalendars, Lucy a widow, and Geminian, were martyred in the time of Dioclesian and Maximinian, at " Mendula in Sicilia" (Petr. de Natal , I. VIII, c. 8.3) ; perhaps Merida in Estremadura. Euphemia suffered alone (I. VIII, c. 84 j. Lucius, in Kal. Arr., 82) ; apostle of Beanvais in 289 or 312, according to one account. Petrus de Natalibus says that he was a priest and martyr of the church of Antioch, and a very learned man, whose life was written by St. Jerome in his Account of Illustrious Men. He suffered in Nicomedia, in the time of Pope Anthems (Catal. Sanct., I. II, c. 54). Anterus, or Antherus, died in 230. Lucus Day.— Luke the Evangelist, Oct. 18 (see LukeJ. " Anon, vpe Seyn Lucus day, buder hii come ywys And bysegede be cyte " Robert of Gloucester, p. 399 " Gode men & women suche a day ge schul haue seynt lucus day goddys holy eu'ugelyste."— Cott. MS., Claud., A. II, fo. 1096. Lud, Lude. — March, so called from the Saxon hlub, loud, tumultuous, as be- ing a month of wind and storms : " t be tethe day of Lud in to Londone he drou, T mad, bo he was wibinne, be gates vaste iuou." Robert of Glouc, p. 659. Matthew Paris relates that Henry, son of Richard, earl of Cornwall and king of the Romans, was assassinated in this month at high mass, in Viterbo, by Guy, son of Simon de Montfort, earl of Leicester, in the reign of Henry III, the brother of Richard. Robert of Gloucester concludes his Chronicle with this event : " Sir Henri of Alemair.e ber after sone, els alas, Wende to be court of Rome, to make som purchas. In be monbe of Lude as he cam hamward bi cas In be town of Biterbe aspied he was. Vor on a Friday be morwe, vp Sein Gregories day, As he stod at is masse, as bat folc isay, Biuore he weued in his bedes, as be secre rijt, Com Sir Gui de Mountfort, bat was stalworthy knijt 1 his aunte sone, iarmed well inou. ~l commune wib hiin,-] to him euene drou. T s im boru out wib is suerd, -j villiche him slou." Lodovicus.— St. Louis, bishop of Toulouse, Aug. 19. Hospinian errone- ously says that he was canonized by John XXII (De Fest. Christ., fo, Mb.) John died in 1334, and Louis W8I converted into a saint by a bull, dated Aug. 2, 121)7, \\lii<-li is considered as a masterpiece of its kind ( Ver\f. ibs Datetf t. Ill, j>. :<7^j. The author of this composition was Honifac* VIII. There were also, — 1, Lndoviem, or Louis, king of 252 GLOSSART. France, 1270, Aug. 19; 2, of Ateman, a bp., 1450,.Sept. 16; 3, L. Bertram*,. 1581, Oct. 9. The original name is Hlothwig, from leo^, or hlo<5, a prince, people, or army, and piga, a warrior ; therefore, Ludovicus, Lat., Ludwig, Germ., and -fiTlothwig, An. Sax., which the French imperfectly represent by their Louis, mean a leader or chief of warriors. Luke. — Oct. 18, the festival of the evangelist of this name in the Roman ka- lendar; but in that of Carthage it is Oct. 13 (Mabill., Vet. Analect., p. 166). King John died on this day, 1216. So Robert of Gloucester, p. 512 : " At Newarke he delde a sein Lukes day." Luminaria. — Candlemas. Lumina Sancta. — See Dominica ante Sancta Lumina ; Domin. post Lumina Suncta, and Festum Lurninarium. Lunoe Motus. — The moon's motion or course. Under this title the following observation, which will be further illustrated under Saltus Luna, occurs in the Computus of the Saxon kalendar, Titus, D. XXVII : In nono decimo annorum circulo saltus contigit qui motus lune vocatur. In uno quoque anno .i. hora & .x. momenta et demedium momentum adplicet, et tunc uona decima pars demedio moment! augetur. Ita per .x. et .vun. annos hoc modo in uno quoque anno saltus lune adcrescit" (fo. 23>. See Saltus Luna, and Tid. Luna Incensa.— The New Moon (see Accensio and Incensio Lunce). It is, however, when not qualified, taken for the full moon, when that planet is- completely illuminated to our view. Lunaticus. — See Dominica de Lunatico. Lunatic — The course of the moon — in the plu. lunationes, the days of that course. Lunus Dies. — For Lunce Dies r more usually Dies Lunoe, Monday. Lupos.— Sept. I. An archbp., 623, Sept. 1 ; his translation, April 23. Ac- cording to Vincent, he was canonized in this century (I. XXIII, e. 10). There were also, 1, Lupus or Leu, bp. of Bayeux, 465, May 28 ; 2, bp. of Troyes, 478, July 29 (Brit. Sancta, p. ii, p. 44); 3, bp. of Lyon, 542, Sept. 25. And if Wulstan, or rather Wulfstan, archbp. of York from 1002 to 1023, b» the celebrated Saxon writer of sermons, under the name of Lu- pus, there is another saint of this appellation — Jan. 19 (Brit. Sancta, p. i, p. 55). The famous sermon to the English when persecuted by the Danes, in 1014, by Lupus, appears in Cott. MS., Nero, A. I, fo. 113-19, but much shorter than that published by Dr. Hickes (Thesaur., t. Ill, p. 99). He or Mr. Elstob is inclined to think that Lupus is Wulfstan. Lustrationis Dies. — Days of purification by sacrifice, applied to the Rogations, Gang Days, Litania Major, &c. Lustrum. — A solemn sacrifice in ancient Rome, at the end of every five years, which was at length taken to denote that space of time : thus, Horace ex- presses forty years of age by eight lustra, and 50 years by 10 lustra : — " Fuge suspicari Cujus octavum trepidant Betas Claudere lustrum." Carm. II, Od. 4, v. 22> GLOSSARY. " Suspicious thoughts remove ; Let almost forty feeble years 253 Secure thy mind from jealous fears." Creech. Desine, dulcium Mater sseva Cupidiuum Circa lustra decern flectere inollibus Jam durum imperiis." Jb. IV, Od. 1, v. 4. " Cease, queen of soft desires, To bend my mind, grown stiff with age, And fifty years engage To crackle in thy wanton fires." Creech. In a similar manner, lustrum is used by the writers of the middle age: John Bromton says of Henry II — " Ac cum xxv annis pene regnavit, sex lustra data sunt ei, ad mundanam gloriam, ad conversionis tolleranciam, ad devo- tionis experienciam, septimum vero lustrum tanquam reprobo et ingrato in- flictum est ad vindictam" (Chron., col. 1045; Thomas Otterbourne quotes a prophecy respecting the pestilence jn 1349 (1348): " De hac pestilentia quidam sic metrice vaticinavit : — Mors faciet"girum"per terras undique dirum, Non consummabit, sed carnem dhnidiabit; Quantum durabit. medium lustri reserabit. Lustri continet namque sex literas, quarnm medietas, scil. I u s, significant numerum, ex quibus consurgit numerus 56 ad quem annum, a primo introitu in Angliam, pestilentia durabit" (Chron., t. I, p. 133). LVI would contain equally one half of Lvstri, and express the number 56 more clearly — unless he mean the long s, like the j reversed thus, f . In this plague, 50,000 died in London alone ; and in Germany, 90,000 people were cut off. Lux. — Light, for Dies : " xn Feb. mensis luce." — Gassar. apud Mencken., Script., t. I, p. 1 596. LwitE. — St. Luke the Evangelist, Oct. 18: " Wretyn in hast at Heylysden, the Tuesday next aftyr seynt Lwke."— Paston Letters (1464), v. IV, p. 200. Lyde, — In Robert of Brunne, is the same as Lud and Lude. Lyftyng vpp the Cross. — The Exaltation. — Lansd. MS., 392, fo. 84. Lyon the yonge Pope. — June 28, in MS. Catal. of Saints, temp. Hen. VI. See Leoun. Lytha Monath (^2ftera). — V. 428. The month after Lytha Month, July (see Litha Monath). Bede gives it the same name, and consequently the same explanation, as Lida. The name in the kalendar (p. 428; is supplied from the Menol. Sax., which, after explaining the origin of the Latin name Ju- lius, under Se ffiptena Lyfca, proceeds thus — bone monab pe nemnafc on une xepeo'te pe a»prena lifca. bonne pe monafc byb 3$een v »o'D be pe nemnab f e aepterta hba. bonne byb f e nint enta ^J^ lan S- 1 T e * oae 5 pyxtene ty^a — [This month we name in our language the after-litha. When the month is ended which wc call the after-litha, then is the night eight hours long and the day sixteen hours.] The origin of the term Is found in Lida and Litha. 254 GLOSSARY. Macarius. — Dec. 27. Macaire, a martyr under Decius, 251 (Petr. de Na- tal., I. I. c. 47). See Machabius. Machabaei.— Aug. 1 : V. 429 ; T. 442. The festival of the martyrdom of the seven Machabees and their mother is found in the very ancient kal. of Car- thage: " Kal. Augusti Passio Sanctorum Machabaeorum" (MabilU Ana- lecta, p. 167); and that of Arras, 82G: " Passio sanctorum Machabaeorum septem cum matre sua." Machabei.— Aug. 1 : G. 411 ; E. 456. Petr. de Natal. (I. VII, c. 4) also spells the name without the diphthong. Macharius, with Emerentiana.— Jan. 23 : V. 422. The Macharius the abbot, at Jan. 15 in this kalendar, is an interpolation. He was an Egyptian abbot. — Petr. de Natal., I. 11. Machabius. — Apr. 8: G. 403. There were also — 1, of Alexandria, abbot, 394, Jan. 2; 2, bp., 5th cent., May 1; 3, archbp., 1012, April 10. Machlon, Confessor. — Nov, 15 : V. 432, an interpolation. T. 445. He was also called Macutus, Machutus, Maclou, Macluvius, and Malo : a bishop, a. d. 565 — Brit. Sancta, p. ii, p. 276. Machutus, Maclou, Macluvius. — See Machlon, which probably ought to be Maehlou. Mactail. — June 11 : G. 407. Madius. — The month of May : " Infra Kalendas Madii" — Letter of Charles, king of Sicilly, an. 1288 (Rymer, t. I, p. 681) : " Dat. in Terrer id' Madii a.d. 1289"— Letter of Alfonso of Arragon (Ibid., p. n,p. 709). " Candelae de Madio Mense," says Du Cange, are enumerated among the church offer- ings, in a charter of an. 1030." Maelruen. — July 7 : G. 409. Maesse. — See Mass. Magdalen (the) j La Magdelaine. — July 22, the festival of the Magdalen, in a writ of military summons by Philip le Bel, in 1302, which Du Cange has published : " Soient a quinzaine de la Magdelaine prochaine venant a Ar- rez." — Gloss., voc. Summonitio, t. VI, col. 811. Magna Dominica. — The Great Sunday, i. e. Easter Day.— Filesac. de Qua- drages., c. 16. Magna Precaria. — A great day's work, performed in lieu of other rent, and the general name of a great or general reaping day. " In 21 Ric. II, the lord of the manor of Harrow on the Hill had a custom, that by summons of his bailiffs upon a general reaping day, then called Magna Precaria, the te- nants should do a certain number of days' work for him,every tenant that had a chimney being obliged to send a man (Phil. Purvey, p. 145)." — Jacob. Magnificet. — A name of Midlent Thursday, taken from the first word of the collect. Magnum Paschatis Dominicum. — The Great Sunday of Easter. — Filesac. de Quadrages., c. 16. Magnus Dies. — The Great Day, or Easter Day, in the Capitularies of Charle- magne : " Qui pcenitenthim publice agunt, debent esse unum annum in ci- licio inter audientes, vel usque ad magnum diem." — Capit. Carol., I. V, c. 71. Magnus. — Feb. 4: G. 399. A martyr in Antioch. — Petr. de Natal., I III, c. 83. GLOSSARY, 255 Magnus.— Aug. 19 : G. 412; V. 420; T. 442; E. 450. Thomas Wilkes nse9 this martyr's day in his date of the coronation of Edw. II, in 1284 : " Do- minica qua? anno eontigit XTT kal. Septcmbris in illo festo sancti Magni martyris" (Chron. in Gale's Scripforcs, t. II, p. 101). He suffered with his companions in Cappadocia, under Aurelian. — Petr. de Natal., I. VII, c. 76. Malmt. — An unexplained Fr. name of St. Bartholomew's Day, Aug. 24. Maias. — May : G. 405. In gen. pin., Maiarnm. Malade (le) de trente et huit Ans. — Friday of the first ember week in France. Mamercus, Mamektus. — May 11: G. 405. Mamertus, archbp. of Vienne, and author of the Minor Litanies or Rogation Days, died in 477 (Petr. de Natal., I. IV, c. 152 ; Hospin., de Fest. fo. 85). He is as often called Ma- mercus : " Mense Maio, die Sancti Mamerci Episcopi." — Chron. de Mailros, p. 18G. Mamma. — Of this saint Hospinian says, that be was first mentioned by Gre- gory the Great, in Homil. 35. Perhaps it is Mammas, a shepherd and mar- tyr, Aug. 17. Mandati Dies. — The day of the commandment, or Maundy Thursday, the day before Good Friday ; so called, from the old ceremony of washing the feet of the poor people in the Caena Domini (which see), when the whole choir chaunted the words of Christ : " Mandatum novum do vobis" — A new commandment I give unto you (see Maundy Thursday, & vol. I, p- 183-4). In the Benedictional of Archbishop Robert, at Rouen, a MS. of the 10th century, cap. 29, is " Benedictio ad Mandatum ipso die" (Archoeol., v. XXIV, p. 119). " Hie Wlnothus ut in Eleemosynaria commorarentur, et manda- tum more facerent quotidiano regulariter ordinavit." — Matt. Par. in Vitis, p. 24. Mandatum Pauperum. — The Commandment of the Pcor; Saturday before Palm Sunday. In some monasteries, it was customary to wash the feet of as many poor people as there were monks in the convent, on Holy Thursday and Saturday before Palm Sunday. The latter received this name to distin- guish it from the former, which was Mandati Dies, or the day of the com- mandment itself. See Vol. I, p. 184. Manday Thursday, — Gloss, in Matt. Par., v. Caena Domini, p. 185. See Maundy Thursday. Makce & Marcellian. — June 18 (see Marcus & Marcellianus). " In the xv kalendc of Juyl in the vigille of Marce & Marcellian."— Rotul. Par- liamenti (1 Edw. VI, r. 8), t. V, p. 463. Marcell Day. — Day of Marcellinus. — Ibid. Maiuki.eia.nus. — With Marcus, June 18. Marcellinus. — Aug. 9: G. 411. Marcellianus (in Petr. de Natal.), a mar- tyr with Secundianus and Verianus at Rome, under Dccius. — Cat. Sanct., I. VII, c. 41. Maucellin & Petre; Marcellinus & Pbtbb. — June 2: b. 466-j 0*407 J V. 427; T. 440; B. 464. Firsl mentioned by Gregorj the Great, Is the 7th cent. (Homil. 6.J Marcellinus a priest, and Peter the exorcist, suffered • at koine in 904 (Petr. de Natal. t l'V,o. 74). In G. 418, Nov. 27, the same names recur. There Ifl a Peter of Alexandria, Nor. SO. Another Mar- celliniis, G. 414. Sept. 19. Marcellinus, pope, died 304, Oct. 24 — in some martyrologies, wrongly, April 80. 256 GLOSSARY. Marcellus & Afuleius. — Oct. 7 : V. 431. Martyrs at Rome under Nero. — Petr. de Natal., I. IX, c. 30. Marcellus. Pope.— Jan. 16 : E. 449.— Petr. de Natal., I. II, c. 83. Marcellus,— With Demetrius— April 16: G. 403. Instituted in the 11th cent. — Hospin. de Fest., fo. 16ft. Marcellos, — With Marcus, Oct. 4 : G. 415. Another, Oct. 6. Marcial, Abhot & Conf.— June 30 : V. 427 interpolated ; G. 408. He was a bishop of Limoges in the third century (Verif. des Dates; Catal. des Saints). See Martial. Marcial.— Sept. 28 : G. 414. Marcianus & Processus. — July 2 : G. 409. See Processus & Mar- TINIANOS. Marc lewangelist. — Marc l'Evangelist; date of Stat. 28 Edio. III. Ewan- gelles, the Gospels. Marcus Evangelista. — See Mark the Evangelist. Marcus & Marcellinus. — June 18: G. 407; V. 427; T, 440; E. 454. Brothers martyred at Rome, under Dioclesian, for refusing to sacrifice to idols (Petr. de Natal, I. V, c. 124; Hospin. de Fest., fo. 113) ; A. r>. 286. Marcus & Marcellos. — Oct. 4 : G. 415. Marcus. — June 8 : G. 407. Marcus, Pope.— Oct. 7 : V. 431 ; E. & D. 458. Died 336. Marcus,— With Fides— Oct. 6 : V. 431. Marcz. — March, in our Fr. records; thus, in a diploma temp. Edw. Ill, in Rymer — " Jur de Marcz." Mardi. 1 — Tuesday. Mardi Gras, Shrove Tuesday — mod. Fr. Maredy. — Tuesday, in our Fr. records, as in the articles of peace between Ed- ward III and the Earl of March, in which the king grants him " soeffrance de guerre par terre ct par mier jusques au Maredy, le jour seinte Mergeret la virge prochein avenir, Ian de Grace mille ccc trentisme tierze" (Rymer, Feeder., t. Ill, p. 864). In this year, 1333, St. Margaret's Day fell on a Tuesday. Margaret Euen. — July 19 : " Writen at London on Seynt Margaret euen" (Paston Lett., v. I, p. 112). Sir John Fenn mistakes the date of this letter for " Sunday, 20 July, 1455." Margaret, Margareta, Margarete — (the 1st is Engl., the 2nd Lat., and the last Engl. & Fr). — July 20 : E. 455. A virgin of Antioch, dau. of Edesius a priest; her beauty attracted Olibrius, the governor of the city, whom she refused, and by whose orders she was beheaded. Her Acts, as related in the Saxon Passio S. Margareta (Cott. MS., Tib., A. Ill), which appears to be the translation of some Latin legend, contain the most im- probable absurdities that ever entered the brain of a fanatical or knav- ish priest of any known church. Some say she was beheaded July 20 — others July 13, which Dresser has adopted, notwithstanding his usual accu- racy in these matters (De Festib. Dieb., sub die) ; in some kalendars it is July 15. The Acts referred to fix the circumstance to July 23 : Seo hal^a martjajiera sejryl^e- hirte priopunje on luliup monpe. on bone brieo -j. tpenrejban "oseje — The holy Margaret accomplished her passion in the month of July, on the three and twentieth day (fo. 75 b). As the lady ne- ver had a head to be cut off, we may easily account for these discrepancies. GLOSSARY. '257 Ralph of Tongerest says tliat lie saw in the Luteran at Rome the Acta of St. Margaret, classed among the apocryphal in the canon of Gelasius (Bad. Tungren*., de Obterv. Can., cap. U,apud Hospln. fo. 118 b.) Baronius, in his Notes on Ihe Marty rology, docs not deny that there are some things iu her Acts, by Metaphrastes, which require no little correction. By women in labour she is invoked as another Lucina, because in her martyrdom she prayed for lying-in-women — that if in their pains they were to call upon her name, they might be immediately delivered from the perils of child-birth (Hospln. de Fest., fo. 118 b.) This prayer is not in the Saxon Acts. Her feast is employed as a date, in the Stat. 51 Hen. Ill, De Distinct. Scaccar.: " Entour la feste de Seint Margarete." M.vrgerete. — July 20 . L. 467. Mahohete. — July 20, " Suche a day £e schul haue be fest of seynt Mar- grete & bough it be a lyght halyday saue bat t> e schyrch is edyfyed in hur name, gitte I warne sou for as I suppose ber ben some bat han suche loue to hure b l he wyl faston hur evon."— Cott. MS., Claud., A. II, fo. 88 b. Margretys Messe — St. Margaret's Feast, July 20 (Paston Letters, v. IV, p. 14). See Mass; Missa. Maria ad Nives. — See Mary ad. Nives. Maria Candelaia. — An Kalian name of Candlemas. Maria Candelaria. — Candlemas. Maria del Buon Consiglio. — April 25. This is the miraculous translation of the sacred image of our Lady of Good Counsel, from Albania to Rome. Maria. — March 28 : G. 402. Petr. de Natalibus has two of this name, whose days in March are not named. — I. IIII, c. 4 $■ 5. Maria. — May 13: G. 405. This is Mary ad Natales. Maria. — July 22: G. 410. This is Mart Magdalen. Maria. — For the Virgin's festivals, see Mary. Mari Day in Heruest. — The Nativity, Sept. 8 (see Harvest Month) : " And Sir Faukes brober, Sir William of Brente, On gibet hii were an honge as be more vilte A seinte Mari day in heruest, bat reube it was to se." Robert of Gloucester, p. 519. Mari Day in Lente. — The Annunciation, March 25. " Seinte Mari day in Lente among ob r dawes gode Ri^t is for to holde hei ho so him unb r stt wit here sinegi wolde. g]adlic.he zhe wolde asong. Zhe no sparede lenfe ne ob r lime p'st ne ob r non. Ne weddebman, b l heo ne let to byre gone." Cott. MS., Julius, D. IX, fo. 52 b. Such were the religious lessons taught to our ancestors. Maeie Egyptiane. — April 2 : L. 464. Marie Maugdeleine. — July 22 : L. 467. Marie Tid in Leinte. — The Annunciation. — Robert of Gloucester, p. 531. Marina. — July 17. This modest lady saint lived in a monastery in men's clothes for some years. — Petr. cle Natal., 1. VI, c. 108 ; Hospin. de Fest., fo. 118. MaTisdie. — Tuesday, in our Fr. records. Marius, Martha, Audifax & Abacdc. — Jan. 19: E. 449. Martyrs at Rome under Claudius. — Petr. de Natal., I. II, c. 100. Mark Evangelist. — April 25. This festival is known by several names, which have no sort of reference to the apostle, who, under a purer system of religion, ■would be entitled to a higher consideration than the stupid institutions of a fanatic or impostor of the fifth century. Black Crosses, Cruces Nigra, Li- tania Minor, &fc, are names of St. Mark's Day which have been explained. It does not, however, appear that any notice was taken of the evangelist un- til the end of the 11th century, when, in 1090, Urban II appointed this day for his festival (Hospin. de Fest. Christ., fo. 16 b .) It is pretended that his translation took place in 461 (Hospin. de Origine Templorum, p. 356). His Latin name of Marcus has furnished an appellation of the loaves called Panes Marcesii, or Mark's Loaves, which were formerly made at Ertfort, in commemoration of the great famine in Thuringia (Upper Saxony) in 1438, when the people were obliged to subsist on grass and hay. — Hildebrand, de Diebus Sanctis, p. 86. Mark the Gospeller. — The same, in MS. Lives of Saints, temp. Hen. VI. Markus Day. — St. Mark's Day, April 25 : " Gode cristene men & wommen suche a day 3e scbal haue seyut markus day b E was one of be fowre b l wryt- ton be gospclles & prechud hem to be pepul." — Cott. MS., Claud. A. II, fo. 59 b. Marseces, Marseches, Marsetes. — In our Fr. records, Lady Day (March 25), from Marcz, for Mars, March. An example occurs in the metrical account of the deposition of Richard II (Harl. MS., 1399J : " II jeunoit le marseces." Hist, da Roi d' Angleterre, in Archceol., v. 20, p. 373. Marteaux. — See Notre Dame aux Marteaux. Martha. — See Marics, &c. There is another Martha, who, in the ordinary kalendars, was placed to July 27 instead of July 29 (Petr. de Natal., I. VI, c. 15; Hospin. de Fest., fo. 123 b.) The error, if it be one, is corrected in the Corso delle Stelle, p. 59, and the Laity's Directory. GLOSSARY. 259 Martial.. — June 30. This eaint, in many kalenrtars, is called Marcialis. He is said to have been a bishop of Limoges in the 3rd century ; and in 1023, the Council of Paris XI conferred upon his name the title of Apostle, which will perhaps account for the error of Petrus de Natalibus, in making him contemporary with our Saviour; for such an expression as the disciple of Christ seems to mean rather more than a believer and teacher of his doc- trines (Cat. Sonet., I. VI, c. 20) The" Concilium Lemovicense" or Synod of Limoges, having, in 1020, decided that St. Martial was an apostle, an- other synod, in 1031, confirmed his apostolate, and pronounced a terrible excommunication against such as would not preserve peace and justice as the synod prescribed. "While the deacon was reading the curse, the bishops cast their burning tapers upon the ground and extinguished them. The people, trembling with terror, exclaimed aloud — " So may God extinguish the lights of those who will not receive peace!" — See the Hist, of Councils, in Verif. des Dates, t. II, ;;. 00, 91. Martinalia. — Martinmas and its observances. Martin, Bishop. — Nov. 11 : L 471. See Martinus. Martine Day. — Martinmas, Nov. 11. " Suche a day je schul haue seynte Martine day, bis is after be apostolus y holde be holyest corseynt bat is in holy chyrch" (Cott. MS., Claud., A. II, fo. 113). " Corseynt" is used by Robert of Brunne, supra, p. 236. Martinianus. — See Processus $* Martinianus. Martinmiis. — The festival of St. Martin. See Mass. Martin of Bullion. — July 4. See Martinus Calidus. Martinus.— Nov. 11 : G. 417; V. 432; T. 445; E. 450. Of this bishop it is related, that about 389 he was summoned to attend the Council of Nisme, but refused to attend, which did not turn out to be of much consequence, for an angel revealed to him all that passed; and this (say the French chronolo- logists) is all that we know about it ( Vcrif. ties Dates, t. I, p. 285). About 581 or 582, the Council of Macon, by can. 9, ordained a fast every Monday, Wednesday and Friday, from Martinmas to Christmas. Afterwards, this fast was extended to forty days, whence it was called Quadragesima S. Martini, or St. Martin's Lent — Quadragesima Parva, La Petite Careme, the Little Lent, &c. (see Advent). The day of his translation and ordina- tion is July 4, G. 409 ; V. 428 ; T. 441 ; E. 455 ; L. 467— but Petrus de Na- talibus has it, " iv non. Mai," or May 4 — /. VI, c. 52. Martinus Calidus. — July 4, the day of St. Martin's ordination and trans- lation ; so called from the heat of the weather. See Festum S. Martini DuUinitis, or Iiullioit'tx. Martinus, Pope & Confessor. — Nov. 10: E. 459 — in the Gr. ch., April 14. lie was ordained July 5, (>4!), imprisoned March 10, 655, and died Sept. \% of the -ame year. Others were — 1, abbot & bp., 5th cent., Dec. 7 ; 2 archbp., 600, March 20 ; 3, abbot, 601, <>ct. 24. Martins. — March. This has also a peculiar signification, resembling that of Augustus in Domesday Book and other old records. Under that word is a quotation, taken by Du Cungu from the Tubular. Cotnmun. Increns.,p. 71 by which it is granted, that all the men of the commune may have their March at the vill, or town, from the Purification of St. Mary of the Candles 260 GLOSSARY. to the middle of April ; and they may also have their August from the feast of St. John the Baptist to All Saints. In this extract, Augmtura should have been printed Augustum. Martlemas. — See Martylmas. Martron. — All Saints, formerly called All Martyrs. It occurs in ancient Fr. charters of Languedoc. Martylmas. — Martinmas ; Swedish, Martelmastid, in which there is a super^ abundant syllable. Archdeacon Nares considers it to be a corruption of Martinmas. This observation will apply to the Swedish term as well as to the English, which is very ancient. In the " Lytell geste, how the plow- man lerned his pater noster," printed by Wynkyn de Worde, we have an account of a husbandman's wealth, part of which is as follows : " His hall rofe was full of bakon flytches The chambre charged was with wyches Full of egges, butter and chese, Men that were hungry for to ease ; To make good ale, malte he had plentye ; And Martylmas befe to hym was not deyntye ; Onyons and garlyke had he inowe ; And good creme, and mylke of the cowe. Thus by his labour ryche was he in dede." Reliquice Antiques, No. 1, p. 43. " Wych," a chest (" whuche," in Bttatutz de la Juerie, sect. 3), is probably so called from the elm of which it was made, and which was formerly called the witch. Martynes Day. — Nov. 11, in the coronation of Henry I and Matilda : " fee crounyng of Henry, *j of Maude bat may, At London was solemply on seint Martynes day." Bobert o/JBrunne, p. 95. Martyres, Martyrs. — In the earlier ages of the church, there was a very strict scrutiny into the lives and circumstances of persons, who were said to have died testifying their faith with their blood, before the church would consent to revere them as martyrs. Afterwards, many persons who had lived and died pure Pagans were classed among the gods of Rome (see Feast J. One of the early popes (Clement), in order probably to obviate the numerous im- postures to which they were subject, established a kind of college of notaries, to collect and record the evidences of martyrdom, which was reduced into what are called the Acts of Martyrs. Antherus completed the plan (Pol. Verg., I. IV, c. 11, p. 259). This gave a sort of authenticity to the records, but occasioned in the end the fabrication of legends, more monstrously ab- surd than the wildest dreams of chivalry, or the phantasmagoria of the Ger- man school of diablerie. Many others were accounted martyrs, who did not suffer for religious opi- nions — such, for instance, are Leger, Elfege, &c. The ancient Christians understood, by hone uring martyrs, nothing more than giving them a decent GLOSSARY. 261 sepulture ; this custom introduced the practice of translating remains from obscure to more illustrious places, and there are several instances of such removals in Plutarch. The custom of translation was soon converted into the superstition of worshipping their carcasses — and even their limbs, when no more could be obtained. Afterwards, veneration was paid to their staves, dress, sandals, Sec. ; and latterly, saints who were not martyrs were held in similar esteem. Felix I is said to have instituted annual rites in honor of martyrs. This pope sat from Dec. 28, 209, to Dec. 22, 274, and is himself qualified as a martyr by the Council of Ephesus, and by St. Cyril — a cha- racter which he has acquired with others, in the length of time, by impri- sonment or suffering; not always by a violent death. Afterwards, Gregory decreed that sacrifices should be paid to their bodies at the same time ; this was between 590 and 004. It is also reported that Anaclctus was the first author of it, whence, says Poly dore Vergil, it would follow, that Felix merely decreed divine service to the memory of martyrs (De Invent. Rental, I. VI, c. 8, p. 379). Others believe that the worship of saints and martyrs was introduced about 317. Eusebius, who died about 440, quotes Plato, in or- der to incite the Christians to imitate the example of the Pagans in their de- votion to their heroes, and to honor their martyrs with prayers and vows. The list of popes, including St. Peter the apostle, counts thirty-two from the year 34 to 304, of whom all are called martyrs except seven. See Diva ; Relics, Reliquice ; Saint, kc. Mary. — The principal festivals of the Virgin, in their order in the kalendar, are — Candlemas or Purification, Feb. 2 ; Annunciation, March 25; Visit- ation, July 2; Assumption, Aug. 15; Nativity, Sept. 8; Presentation, Nov. 21 ; Conception, Dec. 8. Besides these, there are some festivals in commemoration of pretended miracles performed by her, which give an addition to her name. Several of these — the most noted — have been men- tioned under Lady ; others will be found under Notre Dame de — . In England, besides " Our Lady of — ," it has been very usual to state the fes- tival intended, as " Mary ad — , or of — ." Mary ad Martyres. — See Natalis Marije ad Martyres. Mary ad Nives. — In English kalendars (see Festum Marine ad Nives; Lady ad Nives). Sometimes it is de Nive. Mary Day in Harvest, in Lent. — See Mari Day. Mary of Loretto. — See Lady of Loretto. " I have observed a story in He- rodotus (says Dr. Middleton), not unlike the account of the travels of the House of Loretto, of certain mystical things that travelled about from coun- try to country, and settled at last in Delos (I. IV,;>. 235,). But this im- posture of the holy house might have been suggested, by the extraordinary veneration paid in Rome to the cottage of its founder, Romulus, which was held sacred by the people, and repaired with great care with the same kind of materials, so as to be kept up in the same form in which it was originally built (Dion. Hal., I . I.) It was also turned into a temple, and had divine service performed in it, until it was burnt down by the fire of a sacrifice, in the time of Augustus (Dio, I. XLV1II, p. 437); but what makes the simi- litude still more remarkable li, that this pretended cottage of Romulus was shewn on the Capltolloe Hill, 'per RomnlJ catam, perque vctcris CapltollJ humilia tertn JUTO' ( Vol. Mar., I. IV, c. II) — whereas it is certain that Ro- 262 GLOSSARY. xnulus himself lived on Mount Palatine (Plut. in Rom., p. 30; Dion. Hal., I. II, /?. 110; Ed. Huds.)"— Letter from Borne. Mary Magdalen.— July 22: G. 410; V. 428; E. 455 (Petr. de Natal? 1. VI, c. 124). She is often mentioned in Scripture — but there is ancient controversy whether there were several, or one and the same. The catalogue of the bishops of Laodicea relates, that the founder of this feast was Albero, whom the Appendix of Marianus Scotus calls Perodalherus, bishop of that see in 1125 (Hospin. de Fest., fo. 118 b, 121 b.) Although there is reason to doubt whether the Mary Magdalen of this festival be this or that Magda- len mentioned in Scripture, we find a credulous priest, at the end of the fif- teenth century, describing her as a glorious Apostoless. F. L. G. de Savonna, in 1485, speaking of the College of St. Mary Magdalen at Oxford, says — " Gloriosse Apostolissae D. N. J. Christi dedicatum est, &c." (Wharton, Anglia Sacra, t. I, p. 326). " Gode men suche a day ^e schul haue be feste of Mary Magdale bat was so holy bat oure lorde ihu criste aftur hys modur he louid hyr moste of alle wo'men" (Cott. MS., Claud., A. II, fo. Si)b.) As a date it is often found : " Et cum in crastino Dominicae proximas ante festum Sanctse Mariae Magdalenae, dictus Rex Francorum transito ponte, &c." (Mat. Par., ad ann. 1242). The following is the epigraph of a beautiful foreign engraving of the Magdalen, and may not be generally known :— " Magflala dum gemmas, baccisque monile coruscum Projicit, ac formoa detrahit arma suae, Dum vultum lachrymis et lumina turbat ; amoris Mirare insidias ! hac arte capit deum." Mary Matfellon. — The ancientnameofthe church of St. Mary, Whitechapel, from the Heb. or Syriac Matfel, a woman who has lately brought forth a son — alluding to Mary's delivery of our Saviour. — Stnjpe's Ed. of St owe. Marymas, Marymas Day. — Any of the Virgin's festivals (see Mass). In dates where there is an attention to accuracy, there is usually some indication of the particular Mass or festival intended; thus, in the Saxon Chronicle (ad ann. 1122), we have it thus — on the day of the sixth of the ides of Septem- ber, which was on St. Marie mcesse dcei, St. Marymas Day. This was the Nativity of St. Mary, Sept. 8. But in the following case, if it were not stated to happen the time of the Beltane, obscurity would arise : " An an- cient practice still continues in this parish and neighbourhood, of kindling a large fire, or taionle, as it is usually termed, of wood, upon some eminence, and making merry around it, upon the Eve of the Wednesday of Marymas Fair in Irvine" (Statist. Ace. Scotl., v. VII, p. 622, Jamieson). In the Runic Kalendar, Marymas is determined by a distinctive addition, like the Saxon above : " Mariu m. i. fastu." Ol. Worm., Fast. Danica, p. 130. Marymas in the Fast. This is precisely the same in signification as our old Mari day in Lente, and Marie Tid in Leintc, for the Annunciation ; Lent in both languages was tear I?ox»?v, the Fast. In G. 405 is a line transcribed from the Kalendar GLOSSARY. 263 Tiberius, May 2, which seems to explain the Mary mas Fair at the time of the Beltane in Irvine : " vi non. Mai.— Concipitur uirgo Maria cognoininc senis." Here, then, seems to have heen ohserved in the Saxon period, a festival of the Virgin's own conception, and not to be confounded with the festival of her conception of our Saviour. Of this festival I find no other mention. Mary Maudelyn Day, Mary Mawdelyn Tyd. — The Magdalen's Day. " Writtyn on my way homward on Mary Maudelyn day at Mydnyght" (Paston Letters, v. II, p. 206). In the accounts of the prioress of St. Mary de Pree is the following item: " Paid for the pitauuce atte Mary Mawdelyn tyd two tymes xxiid." — Monast. Anglic, t. Ill, p. 359. Marz. — March, in our Fr. records. — Will of Henry, duke of Lancaster, Ni- chols' Royal Wills, p. 83. Marzache. — The Annuueiation, which falls in March, so called from Marz. Mass, — In dates, is the day of a festival, from the Saxon moerfe, masse — from the Latin missa, a mass ; and also, in dates, a festival day. It most fre- quently occurs in English as a termination of a name, and was anciently written with the second letter of the Saxon diphthong te, mes. In this man- ner we have Petresmaesse, Martinsmaesse (LI. Cnuti, c. 10,) — Petersmas and Petersmes, Martinsmas, Martinmas & Martinmes ; Candlemas ; Pente- cost-mas, Pentecostmes, Pentecostmas Day and Pentecostmas Week, Pente- costmas tide (On pentecopicen maeryan puce — Chron. Sax., Ann. 1102) : and so of other festival days and weeks. In like manner, niesse is used for day in Germany, as FranJ/furtermessc, where 7nesse stands for feria, a day, and also a fair — and the compound is the day or fair of Frankfort. The Latin missa is used in the same manner (see Missa). That masse, mass, mas, mes, messe and missa, are all of the same origin, can admit of no doubt; but the derivation has given rise to some curious conjectures. Gas- par Barthius derives mess, or metta, from the city " Metensis," and his rea- sons may be seen in his Adversaria (I. XLVI, c. 8). Mr. Robinson thinks these words correspond in meaning with the Lord's supper, because mats (Mceso-Goth), is esca meat, and Kirch Messe, in German, is church feast; and he says we have the same term in mess of pottage (Archteol., v. XXVII.) The German Kirch-Messe, sometimes found Kirmesse and Kirms, is equi- valent to Kirchweihe, by contraction Kirbe, and signifies the mass per- formed in honor of the consecration or dedication of the church — and so, the anniversary of the day of dedication, which was anciently a day of feast- ing and rejoicing, both in Germany and other countries, In England, mass as a termination, and feast as a translation of festum, were synonimous • and on account of those anniversary mass-days being a period of rejoicing these words came to signify also, feasting. The Saxons had not the word fest or feast (except in Latin, festum), until it was introduced by the Nor- mans. The former invariably used masse, a feast, festival, or day of wor- ship. Without going to the Moeso-Gothic, it is sufficient for the present purpose to observe, that mess, in a mess of pottage, is in all probability de- rived from the verbal noun missus, used by Lampridius for the action of serving or sending dishes to the table, and thence it came to be used by later writers for the meat served, and the dish on which it was served. Through- 264 GLOSSARY. out the Forme of Cur y, or roll of cookery compiled about 1390 by the mas- ter cooks of Richard II, the expressions (one occurring as often the other) " serve it forth" and " messe it forth" are equivalent. " Messe the dissh" is found in a receipt for capon-pottage, or broth (Capons in Con'cy's, p. 20). Nothing is more clear than that, in the language of cooks, mess and dish should have become synonimous — and that to serve meat, should have supplied us with the expression, a service of meat. Now many Roman Catholic writers derive missa, the mass, from the verb mittere, to send, serve forth or mess forth ; but who Mill pretend, that because mess, of food, and mass, in reli- gion, have the same origin, they are exactly of the same signification? The word " messu," a mass, occurs in the death song of Rcgner Lo- drog; we have it in another orthography in Saxon, and it is not, therefore, strange that the German termination, messe, should also denote a mass or a mass day. The very ancient custom of feasting together, on days set apart for religious observances, as on the Natales Dies of the Pagans, and the Lord's Supper among the Christians (Pol. Verg., I. V, c. 1, p. 285), may have contributed to the confusion of terms. See Missa. Wast Time. — See Tempnis Pessionis. Mateyns. — Matins. Writyn in le fest de touts seynts ent' Messe et Mateyns (on the feast of All Saints, between mass and matins). — Paston Letters, 1440, v. I, p. 8. Mathjeos, Apostle & Evangelist.— Sept. 21 : V. 430; T. 443. Mathed the Apostle. — Sept. 21 : L. 4G9. Matheu the Euangelist. — St. Matthew the Evangelist, Sept. 21. In Cott. MS., Jul., D. IX, fo. 131 : " Sein Matheu be eu a ungelist. apostel he was y wis. Eu a ungelist -j ek apostel. bope he was ~j is. For as our lord ou r lond eode. sein Matheu he sei bicas His master do of walking, for walkere he was." Matheus. — Sept. 21 : G. 41 4 j E. 457. " Gode men & women such a day je schul haue seynt matheus day b l is goddis holy apostel be wheche hath none evyn sette in certyne for to faston bot at amannes deuocion as John Belet seyth" (Cott. MS., Claud., A. II, fo. 41 b.) So, in the Saxon Chro- nicle : On uijilia ODarhei apop roh. -j peer- po*»nep "©se3 (arm. 1060^. " Letyng yow wete y' I hadd non er this lettyr then on sent Matheus evyn." Paston Letters, v. II, p. 178. Matiiew Euen. — Sept. 20. Robert of Brunne, speaking of Harold Harfa2- ger, says that he— " In an arme of Ouse vnder Ricalle lay On seynt Mathew Euen, on a Wednesday." Chron., p. 57. Mathi Apostel. — See Matthias. Feb. 24. " Sein Mathi apostel is. as je scholle y wyte. borou shot apostel y mad he was. as we findeb y write." Cott. MS., Jul., D. IX, fo. 27. Matiiiancs. — Feb. 24 : G. 400. Is this Mathias ? GLOSSARY. 265 Matins.— The canonical hour of midnight. The custom of praying at or a little after midnight, is justified from Ps. 118 : " Media nocte surgcbam"— and was first instituted in the monastery of Bethlehem. — Isidor., dr. Eceles. Off., I. I, c. 23 ; Casah, de Veter. Sao: Christ. Ritib., c. xxxxv, p. 200. Mattensc. — See Matins. — It occurs in Lansd. MS., 392, fo. 73. AIattiit.v* the Apostle. — Feb. 24. According to the old rule, in leap years this festival is to be held on the fourth day from the St. Peter's Chair (Feb. 22) inclusively : " Si bissextua fuerit quarts die a Cathedra S. Petri inclu- sive fiat fostum S. Mathim" (Port ifor. Sarisbur., VI kal. Mart.) Ilospinian says that the festival was instituted by Urban II, in 1090. — De Fest., /o. 10 ft. Mattii.eu-5, Matthew. — Sept. 21. His body i9 said to have been found in 954 in Ethiopia, translated to Britain, and thence to Salerno. — Chron. Cassii. Mattiiy Day.— The Day of St. Matthias.— Paston Lett., v. Ill, p. 290. Maudeleyn Day. — The Magdalen's Day (see Marie Mauodeleke) : " On be Maudeleyn day, a littelle hifor Lammesse, To Scotland ^ Galway com mykelle folk alle fresse." Robert of Brunne, p. 304. Maundy Thursday. — Mandaii Dies, the day of Christ's commandment on in- stituting the Lord's Supper. Archdeacon Nares, and some others, suppose that the word Maundy comes from man's, a basket (sec vol. I, p. 184); and in the Glossary to Matt. Paris, it is said to come from the Saxon mandi/e, charity. If there be such a word, it is ft derivative from the Latin man- datum, which, as it has in its peculiar sense a reference to works of charity, may have been taken for charity itself. Maundy e, in our old writers, is a mandate : " In his second parte, he trcateth of the maundye of Christ with his apostles vpon the Shearc- Thursday, wherein our Saviour actually dyd institute the blessed sacrament, and therein freclie gaue his ownc verey fleshe and bloude to his twelue apostles" (Sir Thos. More's Works, p. 1038). It is the day before Good Friday, when (says Jacob) is commenced and prac- tised the command of our Saviour in washing the feet of the poor. This ce- remony first commenced in 13G2, and for a long time the kings of England observed the custom, on that day, of washing the feet of a number of poor men equal to the years of their reign, and giving them shoes, stockings, and money (Lam Diet.) Tlic kings of England probably imitated the practice of the pope on this day, who washes the feet of twelve poor men. This is mentioned by St. Augustine (Eplst. ad Jamtar., 118). In the churches, on this day, all the altars are stripped of tlieir ornaments, and covered with black cloths, and all the candles, except one taper, arc solemnly extinguished (see Temlinc). On this day, in the mass at Rome, all heretics are solemnly cursed — " Excommunicamaa et anathematizimna, ex parte omnipotentis Dei ac nostra, quoscunque Huaaitaa, Lutberanoa, Zuinglianos, Calvinistas, Hngenotos. ac eorura eredentea, Ipaoruroque rcccptores ct fautorea, ac genc- ralitei quoalibel eorum defenaorea, ac I; gentes eorundem libros sine autho- ritate nostra : Bt eoa, qui ee a aoatra obi dientia pertinacitcr subtrahunt vel recednnt" (E Hull" >u Coma Domini: ee vol, I, p. 188-6, for Maundy Bread, Maundy Money, and other i . Maundy ale and Maundj Vol. II. M m 266 GLOSSARY. money occur in the accounts of the prioress of St. Mary de Pree : " Ifm paid for pitaunce on Seint Leonard's day at ij tymes, xxiij d Item paid for was- sells at New Yeris tyd & Twelf tyde ij 8 ix d Item paid for howselyng brede, syngyng brede and wyne v d ob. Item paid for wyne on ij Maundy Thursdays x d Item for ayere & iij quarts for Maundy for Maundyale x* vj d Item delyv r ed to the susters atte ij Maundy Thursdays for Maundy money xxj d Item vpon ij bonefyrenyghts paid for brede & ale xij d ." — Monust. Anglic, if. Ill, p. 359 ; Ellis Edit. Mauric, Abbot & Confessor. — Jan. 15: L. 461. This is Maurus. Mauric & his Companions. — Sept. 22 : L, 469. See Mauricius §- Socii. Maurice Day.— Sept. 22 (see Mauricius et Socii). Thomas Holland, earl of Kent, after the deposition of Richard II, was seized and conveyed to Plessy; " of which the common sort having intelligence, they came thither in great numbers, and upon St. Maurice day, about sunset, brought him out and cut off his head." — Dugd. Baron., v. II, p. 79. Mauricius & Socii — St. Maurice and his Companions, Sept. 22: G. 414; V. 430 ; T. 443; E. 457. The story, or rather fable, told of this saint is, that he was the leader of the Theban legion, and suffered with Exuperius, Candidus, Innocentus, Victor, Vitalis, and Constantius, his standard-bearers, ■with the rest of the legion, consisting of 6666 men, under Maximian, at Au- ganum (now St. Maurice), for refusing to sacrifice to idols, in 270 (Petr. de Natal., I. VIII, c. 103). A monastery was built upon the spot by Sigismund, king of Burgundy — his helmet and sword were worn by Charles Martel against the Saracens, and his ring is yet worn by the dukes of Savoy, ac- cording to the accounts of those, who feel an interest in propagating a belief in the most monstrous improbability that ever entered the head of a monk, dreaming in his cloisters. The charter of Offa, king of the Mercians, to the monastery of Worcester, is dated—" set Bragantaforda anno incarnacionia Christi DCCLXXX, Indictione tertia, dieque Passio Sancti Mauricii a fide- libus celeb ratur." — Monast. Anglic, t. I, p. 587. Maurus, Abbot.— Jan. 15: V. 422; T. 435; E. 449—" Mauric" in L. 461. He lived about 584.— Petr. de Natal., I. II, c. 79. Mauvais Riche. — Among the French, Thursday in the second week of Lent. Mawndye. — For Maundy, in a warrant of Queen Elizabeth " to the Great Wardrobe, for Her Majesties Mawndye." — Nichols, Royal Progress., v. Ill, p. xi. Maxentius. — Apr. 29 : G. 404. There is an abbot and bishop Maxentius, 515, June 26 (Petr. de Natal., I. Ill, c 85). Perhaps it is Maximus, Apr. 30. Maximian us. — Oct. 26, in the Kalend Julius, where G. and T. have JElfred. Maximianus. — May 29: G. 406. " Maximums," bishop of Treves in 349 (Petr. de Natal., 1. V, c. 64). " Maximinus," or " Maximus," a very cele- brated bishop, the guest and friend of Athanasius. — Hosp. de Fest.,fo. 87. Maximus. — Nov. 18 : G. 418. A priest & martyr, xiii kal. Dec. (Petr. de Natal., 1. X, c. 83 — see Maximianus.) Others were — 1, Maximus, 250, April 30 ; 2, 282, Dec. 27 ; 3, bishop of Ries, 460, June 25 and Nov. 27 ; 4, confessor, 5th cent., Aug. 20 ; 6, abbot, 662, Aug. 13 and Dec. 30 ; 7, Maximus, or Mauxe, & Venerandus, martyrs in Normandy, 6th cent., May 25. GLOSSARY. 267 Mays. — For Mois, a month, in our Fr. records. Langtoft writes — " A Waltham pres de Loundres sa demene abbaye, Quatre Mays enteres solempneinte seruye ;" And Robert of Brunne translates it — ■ " To Waltham bei him [Edw. I] brouht baring *j be clergie For monethes for him wronht his seruise solempnelie." Chron., p. 341. Mechir. — Jan. 26th, the 6th Egyptian month : V. 422. Makkir, or Venus Urania. Medarde. — June 8. " About thefeasteof seynte Medarde in monyth of Ju- nii," &c. — Fabyan, Chron. by Ellis, p. 317. Medardus, Bishop, & Gildardus, Bp. — June 8: V. 426; E. 454. The first was bishop of Tournai, formerly Tournaisis and now Gemappes, in the 6th century. Rain on his day is portentous of wet weather for the forty following days (see vol. I, p. 321); and with good reason, quoth Petrus de Natalibus, because when he died it rained hot water. He is the patron of vineyards, because by his words he bound a thief who was stealing his grapes, so that he could not get away without the bishop's permission. He died in 537, under Justinian (Cat. Sanct., I. V, c. 97). On this day the an- cients celebrated the Fugalia, or Fugialia, the most joyful day of the gods, when the people delivered themselves up to every license (Lud. Viv. in c. 6, I. II ; August, de Civit. Dei, where Augustine says — " Erant vere Fugalia, scilicet pudoris et honestatis"). — Hospin. de Fest. Christ., fo. 112 ft. Media Jejuniorum Paschalium Septimana, — The middle Week of the Easter Fasts, is the fourth week of Lent among the Greeks, and the third among the Latins. — Du Cange. Mediana Octava. — Passion Sunday. " Actum est hoc sexta feria ante domi- nicam, quam vocant medianam octavam" (Fulcuin. de Gestis Abb. Lobiens., c 38 ; D'Acher. Spirit., t. II, p. 742, edit, fol ) See Dominica Mediana. Mediante Octubrio. — In the middle of October. — Bened. Liber Pollirit.,n. 75. Media XL, Media Quadragesima. — Midlent. Trivet says that Henry II be- sieged the castle of Toulouse, in 1159, "circa mediam quadragesimam" (D'Acher. Spirit., t. VIII, p. 445). Thomas Wikes (ad ann. 1283,) dates — " v kal. Aprilis dominicoe scil. mediae xl" Chron. in Gale's Script., t. IT, p. Ill) ; and Midlent Sunday fell on March 28 in this year, so that, in his chronology, the year began at Jan. 1, and not March 25, for that would have been 1284. In a charter of Ranulph de Blundeville, about 1228, it appears as one .of the four terms, quarters of the year : " Burgi dabunt firmam suani ad iiij or anni terminos, scilicet, ad Natale Domini iij d , ad mediam xl'" am \\\*. u &c. — Baines, Hist. Lane, v. II, p. 171. Media Septimana. — Wednesday, the middle of the week. In a charter of Count Ulrich zu Regenstein, in 1508—" Ame middeweken na Prisce vir- ginis" Daring., Clav. Diplom., XVI, p. 494). This date is Wednesday, Jan. 19, the day after St. Prisca's Day. Mt •ilium Quadragesiman.— The same as Media Quadragesima. " Circa me- dium (jiiadragoeimai regina Angliuj mis.«i cut ad fnttnm suuni, Kegcm Fran- 268 GLOSSARY. cice, qui magna ex parte Vaseoniam invaserat, ad pacem procurandam."- — Tho. Otterbourne, an. 1323, v. I, p. 111. Medo.— March 13 : G. 401. Medsypp. — Explained to be a supper given to labourers at harvest-home. It occurs in Placit. 9 Edw. I, quoted by Cowell and Jacob. The composition of the word informs us, however, that it is not the meal which we call sup- per, but a drink called mead, and formed from me'M or me'sn, mead, and pipan, to sip. Supper is the French souper. Though there is not precisely this word in Beoioidf, there are numerous compounds of a similar kind, as me*oo 'opine, mead drink, me'to pel, a beer hall, me'&u bene, a mead bench, or bench on which mead was drunk; and in like manner, med-syj) is a drink of mead, which, having been given at harvest-home, may have been used, in the pleadings quoted, for the time of harvest. Meen temps. — Mean time, for mesne temps: " En le mcen temps," meanwhile. — 20 Ediv. Ill, st. 3 ad fin. Meintefoitz.— Many times : u Autres ount meintefoitz eu outrageous allow- ances per faux testmoignance des overeignes le roi." — Stat, de Dist. Scacc., 51 H. 3. Mell Supper.— A supper at harvest-home, either from masle, farina, earn, a supper of corn, or made, a meal. Memento mei — Introit, and formerly the name, of the 4th Sunday in Advent, which was afterwards called Borate Cadi. Memoria. — The commemoration, or anniversary or festival, of a saint. Memoria Omnium Sanctorum. — The commemoration of All Saints, Nov. 1. Memphiticus, a, um. — Jan. 11, Jul., where G. 397 has Nemphitieis* , " Memphiticis dominus deducitur arvis." Our Lord is conducted to the plains of Memphis Some commemoration of the flight of the Holy Family into Egypt. Mennas, Martyr. — Nov. 11 : V. 432; T. 445; £. 459. A Scythian martyr in 304. Menas, martyr under Dioclesian and Maximiau. — Pctr. de Natal., I. X, e. 48. Menses.— Months. Bede's account of the months is as follows : — The ancient English computed their months according to the course of the moon, and thence they receive their name from the moon, in the manner of the Greeks and Hebrews. So, among them, lima was called mona (the moon), and mensis was called monath (a month). The first of their months, in Latin Januarius, is called Giuli ; then February is Solomonath — March, Bhed- monath — April, Eosturmonath — May Trimilchi — June, Lida — July, like- wise Lida — August, Weidmonath— September, Halupnonath — October, Wyntyrfylleth — November, Blotmonath — December, Giuli, the same name by which January is called : but when an embolism occurred, that is, a year of thirteen lunar months, they added a superfluous month, so that three months were called Lida, and, on that account, the year itself was named Trilidi (Oper., t. I, De Temporum Batione, c. 13 : see Embolismus). Ei- genhart, the historian of Charlemagne, gives this account of the months. That emperor, he says, imposed names upon the months according to the language of the country : January he culled Winter Manath — February, Hornung (the meaning of this term is uncertain)— March, Lenz Manath GLOSSARY. 269 (Lend monaih, A.-Sax. — Spring month) — April, Outer Manath (Easter month) — May, Wwme Manath (wyn, joy, pleasure, delight, A.-Sax. — the month of gladness) — June, Track Manath (the 9cnsc is not certain, hut may- it not mean the splendid month, in allusion to the summer sun, or the flow- ers of this month ?) Thus this month is described in the Poetical Menology, so often quoted in this Work: — Daonne monaS brunx$. ymb tpa ~] fcjieo. rn'oa lanse. iAjjijia h$a. up to cane, lunmf on 3eajt , o. on bam 31m aptihtS. on heopenap np. hyhpr on geape. tunjla tophtapt. aiPo op tille a;$pynr. Cott Then the month brings after two and three long days, to us the former Litha into its place, June on the earth, in which the gem ascends up to the heavens highest in the year, — of stars the brightest and from its height descends.* MS., Tib., A. J,fo. 111. The Germans have preserved Hornung as the name of February, but not this appellation of June. They have Pnwht, magnificence, splendour, &c., and this seems to be the word. To proceed with Eigenhart: — July he called Ilea Manath (the hay month) — August, Am Manath (harvest month — per- haps Aru) — September, Herbst Manath (herb month) — October, Wyn M. wine month) — November, Wind M. (wind m.), and December, Heelig M. (sacred m.) — Vit. Carol. M., c. 29). In Spehnan's Glossar., and particu- larly in Dr. Ilickcs's Thesaurus, are many names of months. Menses Cavi et Pleni. — Vacant and Full Months. " Some months are called pleni, and others cavi ; the pleni consist of 30 days, the cavi of 29, and these two, in the Lunar or Lunar-solar Year, are placed alternately, by reason of the appendage of 12 hours, which being omitted in one month, and doubled in another, make 24. For this reason they can be no longer neglected, but arc to be compensated by the 30th day, over and above the 29th." — Strauch., Brev. Chron., b. I, c 5, s. 8. Mensis Intrans, Iutroiens, Introitus. — The month entering, or the entry of the month. The first 1G days of months containing 31 days, and the first 15 of months of 30 days. These days were counted 1, 2, 3, as at present, merely addding the word intrans, or introiens, as die 14 intrante Maio, for May 14 (Verif. det J fates, art. Glussaire det Dates). The following are a few examples : — " Tertia die intrante mense Novembri" (Bymer, Fader., an. 1288, t. I, p. (i'.)ii-7). " Dat. Bnrdegal sexto die mensis Junii intrantis, A. I). 1283" (Ibid., //. 030). " xii die introitus mensis Februarii" (p. 728). The following is another example, from the Belli Sacri Hittoria in Ma- billon's Museum Italicum (/.. I, p- ii, p. 180) : " Hue omnia gesta sunt die Aspyn'can, to around. " A fixa stations t^olstilio) dcscendeiis."— Lye. 270 GLOSSARY. intrante mense Junii in die Jovis." Though these dates are respectively, 3rd Nov., 6th June, 12th Feb. and 3rd June, it will be seen from the fol- lowing article that the additions are not unnecessary. See Bies Intrante* et Exeuntes. Mensis Exeuns, Exiens, Stans, Restans. — The Month going out, standing, remaining. This term, Mentis Exeuns, was given to the last 15 days of the month (Verif. lies Bates). In the Belli Sacri Historia, published by Ma- billon, the following date occurs under the year 1098 : " Factum est hoc prcelium in die sancti Sylvestri, quod est uno die stante mense Decembri." This battle was fought on the day, which is one day in the month of De- cember standing, i. e. according to these explanations, Sylvester's Day, which in our reckoning is Dec. 31, is Dec. 1 of the month standing, by counting backwards for 15 days (Museum Balicum, t. I, p. ii, p. 163). It is not easy to see how stans and restans can apply to such a case, if we take only their classical sense. Again ; the date of the death of Pope Anacletus, in 1138, who was elected in opposition to Innocent II, is dated, " septimo die stante mensis Januarii" — on the 7th standing day of the month of January : counting 7 days from Jan. 31, we arrive at Jan. 25, which in fact was the day of his death (see the date in the History of Popes, in Verif. des Bates, t. Ill, p. 344). Again ; in the convention of peace between England and Arragon, in 1288 (Rymer, Feeder., LI, p. 689), " Quarto die exeunte mense Octobris," is the 28th Oct., for in counting from the end of the month, the 31st is 1— the 30th, 2— 29th, 3— 28th, 4— 27th, 5. Other instances are ra pp. 691, 692, & 715. Actum tertia die exeunte, astante, ^c, mense Sep- tembri — or, Actum tertia die exitus mensis Septembri, denotes the 28th Sept.; and the date, " Ultima die exeunte mense Novembri,"in Rymer (t. I, p. 700), is Nov. 15, according to these rules. Du Cange has collected other examples of this kind of computation in the middle ages. The Greeks distributed time in a similar manner. They divided their months into three decades, and reckoned the two first in a direct or natural manner, finvoq ajrafitvov Trpwri), mensis ineuntis prima — finvoc, [itaovvrog vpurn, mensis mediantis prima, or irpiorn nri fcicafo, undecima. The last decade was generally counted backwards, from a different edition of his Analecta, judging, from the reference (I. IV, p. 480 J and remarks, that they do not coincide either with Rolandinus, who lived in 1265, or with charters. — Glos., t. IV, col. 672. Mensis Magnus. — June, because it contains the longest days. Mensis Messionum. — August, or harvest-month. In all probability, it is a translation of the Saxon or the German name of the month. GLOSSARY. 271 Mcnsis S. Miciiaelis,— Michael's month, which occurs in 51 Hen. Ill, it at. 3, concerning General Days, appears to be the law term called Michaelmas. —See Moise ; Moys of Pusche. Mensis Novarum. — April. Mcnsis Paschaj. — The Easter Month, or term. Mensis Philosophicns. — The time of digestion, or forty days, among the older chemists (Johnson, Lexicon C'hy/nicuin, j>. 143 ; Land., 1052). The phi- losophical month is the time of putrefaction, or period imitating the course of the moon, and in some cases occupying thirty, and in others forty days. It is called philosophical, because that time is required in preparing the philosopher's stone (" quod in artificio lapidis philosophic! usurpctur"); but even a smaller number of days constitute this month, which is usually de- fined according to the nature of the operation, and the perfection of the work. — Ibid., p. 145. Mcnsis Placentarum. — The Month of Cakes, in Bede, when speaking of Sol- monat, or February : " Solomonat dici potest mensis placentarum quas Diis offerebant" — February may be termed the month of the cakes, which the an- cient English offered to their Gods (De Temporum Iiatione, c. 13). This, then, is the origin of pancakes in England, and Spclman calls February, or at least this Mcnsis Placentarum, pancake month. — Gloss., sub voc. Mensis Prohibitionis. — In the forest laws, the 15 days before Midsummer and the 15 after. See Fence Month. Mcnsis Purgatorius. — February, on account of the Purification, celebrated on the 2nd of this month ; or rather because the Romans offered expiatory sa- crifices in February. Mensis Vetitus. — The same as Mensis Prohibitionis. Mensis Undecimus, 11th j Duodccimus, 12th. — January and February among the Romans, and in charters of the 10th century, when March was the first month, August the sixth, and December the tenth month. Mcrchoris & Mercoris Dies. — In 1005, for Mercurii Dies, Wednesday. Wear. — Wednesday. " Wretyn in hast at Westm r m r cur in festo sancti mar- lini, 1450" (Paston Letters, v. Ill, p. 102). St. Martin's Day, Nov. 11, in 1450 fell on Wednesday. Mi;itf;i:ise% . 131. Milehuiujk, Virgin.— Feb. 38 : L. 402. She lived in the 7th century. — Brit, Sane/., p. i, p. 190. Vol II. K K 274 GLOSSARY. Mildrid, Virgin. — July 13: E. 455. Mildred, an abbess in 070. Her fes- tival is Feb. 20, in Brit. Sancta, p. i, p. 129. Miliaircs — The years of a thousand years, in old Fr. charters : " Cest escris fut fais viii jors apres lu feste Sainte Remeikant li miliaires corroit par M & CC & LX & XVII ans." This writ was made 8 days after St. Remus, in the year 1277. Milk. — A day annually observed in Scotland by a school, when the boys pre- sent a small gift to the master, in return for which, he provides for them a treat of curds, milk and sweetmeats. Millia dena quater Martyrum Passio. — March 19: G. 401. The Passion of the 40,000 Martyrs. Milwyde. — Jan. 17 (Brit. Sancta, p. i, p. 51). She is also called Milgethe. Mind Day. — An anniversary day (see Anniver sails). In the very ancient will of Byrchtric and ZElfswitha, mention is made of this Mind-day as follows, with Lambarde's interlined translation : — yeeres minde " And euerie yeere at their mynde two Xirt aelce seape to heopa jemyn^e tpegpa rent, corn & victuals days ferme of Haselholte, &c. ^vc^a. peopme op parelholte " (Hearne, Text. Roffens , Pre/., p. xxv ; Hickes, Thesaur., t. Ill; Diss. Epist., p. 52). In his Latin version, he rather explains than translates it: " Et omni anno in diebus anniversariorum suorum ordinaverunt servitoribus ecclesise Sancti Andrese firmam duorum dierum de terra ilia, &c." (Hearne, Text. jRoff.,p. 113; Monad. Anglic., t. I, p. 171). These Mind Days are also called Month's Mind, Obits, Year's Mind, &;c. Minde. — See Mind Day. Thomas West, an ancestor of the Earls Delaware, by will, 8 April, 1404, leaves £ 100. to the minster of Christ church, Ewyne- ham, on condition that the canons of that monastery should solemnly keep the Minde of Thomas his father, the Minde of Alice his mother, his own Minde, and the Minde of Joan his wife (Bugd. Baron., v. II, p. 140). It is here equivalent to obit. Minnyng Days. — Blount says, from the Saxon gemynde, i. e. q. Mynding Days (Bed. Eccl. Hist., I. IV, c. 30). Days of Commemoration. See Anni- versalls. Minsis. — For Mensis, a month. See Ags. Mirabilia, Domine. — A name of the second Sunday after Easter. Miracles, Feast of. — See Festum Miraculorum. Miserere mei, Domine. — Introit and name of the sixteenth Sunday after Pen- tecost. Misericordia Domini. — Introit from Ps. 33 (" Misericordia Domini plena est terra")? and name of the second Sunday after Easter. This is a frequent date: Post Pascha ad illavn dominicam, Misericordias Domini" (Udalric. de Antiq. Consuet. Clun., 1. Ill, c. 16; D'Acher., t. I, p. 695). " Domi- nica qua cantatur Misericordia Domini (Matt. Par., an. 1229). The coun- cil at London, 1226, says Tho. Wikes, was held "in crastino dominicse qua cantatur Misericordia" (Gale, t. II, p. 40). The date of a charter relating to GLOSSARY. 275 the liberties and customs of Evesham, is dated thus : " Facta etiam flat, dicta assisa anno ab Incarnatione Domini M°CC°XL, die Dominica qua cantatur Misericordia Domini, anno regni Regis Henrici filii Regis Johannis 25°." — Monast. Anglic., t. II, p. 34. Missa, Messc, Mass. — In dates, the day of any festival with which any of these words is conjoined, as Missa S. Johannis, or S. Johannis Missa, which is the same as St. Johnmas, St. Johnmessc, or the mass of St. John. So Missa Marias is Marymas — Missa Martini, Martinmas ; and among the Saxons, this was the principal mode of naming festivals, thus they had Pcntecost- inas, Petermas, Sec. Sometimes they added day, as Bricinsmas-day, which then means the day of the mass or festival of St. Brice. The word Missa, or mass, appears to have been first used in the fourth century, by St. Am- brose, in his Epht. 33, and to have been adopted about 394 (Augustin. de Temp. ; Casticm., I. Ill, c. 7). The Council of Carthage use the word in 398 : " Episcopus nullum prohibeat usque ad missam catechumenorum, neque haereticum, neque Judoeum, neque gentilem ecclesiam ingredi et audire ver- bum Dei" (can. 84,). It occurs in the epistle of Pius to Justus, bishop of Vienne, in 1G6; but Cardinal Bona admits that this epistle is of dubious authenticity (De Rebus Liturgicis, I. I, c. 18), and he thinks that the name was not in use until after the third century (Ibid., I. I, c. 10). Others af- fect to trace the word to the Hebrew (Pol. Verg., 1. V, c. 12, p. 338). Car- dinal Bona is among those who take it from the Latin mittere, to send (su- pra, I. I, c. 8). This is the most probable derivation ; and it is remarkable that " the priests of Isis, in Rome, on dismissing the people, employed a Greek formula at the termination of the sacrifices — Xaotg a^tatg, populis missio, the sending of the people away — almost equivalent to the old Roman ' Ite, missio est' — Go away, it is ended ; whence the Papists, before the celebra- tion of the cucharist, after they had commingled with it a portion of the pa- gan rites, used to address the catechumens, ' Ite, missa est ;' from which it is evident, that not only the unmeaning epithet, but also the blasphemous object itself, is purloined from the Gentiles" (Illustrations of Popery, p. 258 ; New York, 1838). In the second book of the Golden Ass, Apuleius declares himself to have been present at the rites of Isis, which he thus describes : " At cum ad ipsum jam templum pervenimus Sacerdos Maximus, quique divinas effigies progerebant, ct qui venerandis penetralibus pridem fuerant initiati, intra cubiculum dea; reccpti, disponunt rite simulachra spirantia. Tunc ex iis unus, quern cuncti Grammatea (sic Grojei vocant scribam) dice- bant, pro assidens, coetu pastophorum, quod sacrosancti collegii foribus nomen est, velut in concionem vocato, indidem de sublimi suggesto, de libro, de literis, fausta vota prajfatus, principi magno, senatuique, et equiti totique Romano populo, nauticis navibus, queeque sub impcrio tii ii n