We now pass from features of every week to days and seasons of yearly occurrence. In point of time the celebrations connected with the Pascha are the earliest to emerge of sacred days observed annually by the whole Church. But for reasons of convenience it has been thought better to defer the consideration of the difficult questions relating to the Easter controversies till the origin of the days of Martyrs and Saints has been dealt with. The Kalendar in some of its later stages exhibits a highly artificial elaboration. But in its beginnings it was, to a large extent, the outcome of a natural and spontaneous feeling which could not fail to remember in various localities the cruel deaths of men and women who had suffered for the Faith with courage and constancy in such places, or their neighbourhoods. The origins of the Kalendar show in various churches, widely separated, the natural desire to commemorate their own local martyrs on the days on which they had actually suffered. As regards the order of time there is ample reason to convince us that the commemorations of martyrs The marks of antiquity that characterise generally the older Kalendars and Martyrologies are (1) the comparative paucity of entries, (2) the fewness of festivals of the Virgin, (3) the fewness of saints who were not martyrs, (4) the absence of the title ‘saint,’ and (5) the absence of feasts in Lent. Again, the local character of the observance of the days of martyrs is a marked feature of the earlier records which illustrate the subject. Now and then the name of some martyr of pre-eminent distinction in other lands finds its way into the lists; but it remains generally true that in each place the martyrs and saints of that place and its neighbourhood form the great body of those commemorated. And in addition to the natural feeling that prompted the remembrance of those more particularly associated with a particular place, the fact that the commemorations were originally observed by religious services in cemeteries, at the tombs or burial places of the martyrs, tended at first to discountenance the commemoration of the martyrs of other places whose story was known only by report, whether written or oral. The day of a martyr’s death was by an exercise of the triumphant faith of the Church known as his birthday (natale, or dies natalis, or natalitia). It was regarded as the day of his entrance into a new and better world. The expression occurs in its There can be no doubt that at an early date records were kept of the day of the death of martyrs. Cyprian required that even the death-days of those who died in prison for the faith should be communicated to him with a view to his offering an oblation on that day (Ep. xii. (xxxvii.) 2). It is in this way probably that the earliest Kalendars of the Church originated. Ancient Syriac Martyrology, written A D. 412 (Brit. Mus. Or. Add. 12150, fol. 252 v, ll. 1-20, col. 1.) The plate shows the entries from St Stephen’s Day to Epiphany. We purpose dealing more particularly with the early Roman Kalendars. The earliest martyrology that has survived is contained in a Roman record transcribed in A.D. 354. It is known, sometimes as the Liberian Martyrology (from the name of Liberius, who was bishop of Rome at the time), sometimes as the Bucherian Martyrology, from the name of the scholar who first made it known to the learned world Early Kalendars would be of much value in our enquiries; but they are few in number. The following three deserve notice. (1) The Syrian Martyrology first published by Dr W. Wright in the Journal of Sacred Literature (Oct. 1866). It was written in A.D. 411-12, but represents an original of perhaps about A.D. 380. It is Arian in origin, and has elements that show connexions with Alexandria, In one of the African Councils of the fourth century it was enacted that the Acts of the martyrs should be read in the church on their anniversaries. But Rome was slow in adopting this practice It will be seen that as time went on the strictly local character of the martyrs commemorated was invaded by a desire to record the famous sufferers of other parts of the Christian world. Rome, with its characteristic conservatism in matters liturgical, seems to have been slower than other places to yield to this impulse. At Hippo we find Augustine commemorating, beside local martyrs, the Roman Lawrence and Agnes, the Spanish Vincent and Fructuosus, and the Milanese Protasius and Gervasius whose bones (as was believed) had been recently discovered. He also commemorated the Maccabees, St Stephen, and both The Sacramentary, which is called after Pope Leo (A.D. 440-461), shows signs of a somewhat later date; but it is unquestionably a Roman book; and the Kalendar which we can construct from it represents the Kalendar of Rome as it was not later than about the middle of the sixth century. It gives us the following days; but it must be observed that the months of January, February, March, and part of April are unfortunately missing The first is April 14, Tiburtius (a Roman martyr). There follow ‘Paschal time’: April 23, George (Eastern)[?] It has been thought well to give in full this list, defective though it is (as lacking the opening months of the year). It exhibits indeed a large preponderance The collection of masses and other liturgical offices known as the Gelasian Sacramentary are not without interest in illustrating the development of the Kalendar, more particularly among the Franks. But we pass on to consider the features of the distinctively Roman service book, which, by a somewhat misleading name, has been called the Gregorian Sacramentary. In its present form (though it contains many ancient elements) it is probably not earlier than the close of the eighth century. Omitting notices of moveable days, and exhibiting the dates by the days of the month in our modern fashion, the Kalendar runs as follows January. 1. Octava Domini (the octave of Christmas). 6. Epiphania (called in the older Roman Kalendar ‘Theophania,’ as by the Greeks). 14. St Felix ‘in Pincis’ (on the Pincian). 16. St Marcellus, Pope. 18. St Prisca (at Rome). 20. SS. Fabian and Sebastian (both at Rome). 21. St Agnes (at Rome) February. 2. Ypapante, or Purification of St Mary. 5. St Agatha (Sicily: a church at Rome dedicated to her). 14. St Valentine (presbyter at Rome). March. 12. St Gregory, Pope. 25. Annunciation of St Mary. April. 14. SS. Tiburtius and Valerian (at Rome). 23. St George (Eastern: church ‘in Velabro’ at Rome). 28. St Vitalis (of Ravenna: a church at Rome). May. 1. SS. Philip and James, Apostles. 3. SS. Alexander, Eventius and Theodulus (Pope, and two presbyters at Rome). 6. Natale of St John before the Latin gate (Rome). 10. SS. Gordian and Epimachus (both at Rome). 12. St Pancratius (at Rome, where a church was dedicated to him). 13. Natale of St Mary ‘ad Martyres’ (dedication of the Pantheon at Rome by Boniface IV). 25. St Urban, Pope. June. 1. Dedication of the Basilica of St Nicomedes (at Rome). 2. SS. Marcellinus and Peter (at Rome: a church in their honour is said to have been erected by the Emperor Constantine on the Via Lavicana). 18. SS. Marcus and Marcellianus (both at Rome). 19. SS. Protasius and Gervasius (Milan). 24. Natale of St John Baptist. 26. SS. John and Paul (two brothers at Rome). 28. St Leo, Pope. 29. Natale of SS. Peter and Paul, Apostles (Rome). 30. Natale of St Paul (the Apostle). July. 2. SS. Processus and Martinianus (legendary soldier-martyrs at Rome). 10. Natale of the Seven Brethren (at Rome). 29. SS. Felix, Simplicius, Faustinus and Beatrix (Pope Felix II; the others commemorated at Rome on the Via Portuensis). 30. SS. Abdon and Sennen (martyrs at Rome). August. 1. St Peter ‘in Vincula’ (more commonly ‘ad Vincula’: it is probable that the date marks the dedication of a church at Rome). 2. St Stephen, bishop (of Rome). 5. SS. Xystus, bishop, Felicissimus and Agapitus (all of Rome). 8. St Cyriacus (deacon, at Rome: perhaps marks the date of his translation by Pope Marcellus). 10. September. 8. Nativity of St Mary. 11. SS. Protus and Hyacinthus (both at Rome). 14. SS. Cornelius and Cyprian: also Exaltation of Holy Cross (Cornelius, Pope, Cyprian of Carthage). 15. Natale of St Nicomedes (presbyter martyr at Rome). 16. Natale of St Euphemia, and of SS. Lucia and Geminianus (all at Rome). 27. SS. Cosmas and Damian (Eastern). 29. Dedication of the Basilica of the Holy Angel Michael. October. 7. Natale of St Marcus, Pope. 14. Natale of St Callistus, Pope. November. 1. St Caesarius (an African deacon martyred in Campania). 8. The four crowned saints (at Rome). 9. Natale of St Theodorus (Asia Minor). 11. Natale of St Menna: likewise St Martin, bishop (Menna, Asia Minor: Martin of Tours). 22. St Caecilia (Roman). 23. St Clement: likewise St Felicitas (both Roman). 24. St Chrysogonus (Roman). 29. St Saturninus (a Roman, martyred at Toulouse). 30. St Andrew, Apostle. December. 13. St Lucia (Syracuse). 25. Nativity of the Lord. 26. Natale of St Stephen. 27. St John, Evangelist. 28. Holy Innocents. 31. St Silvester, Pope. When we examine these lists we find (1) the principal festivals of the Lord, of His Mother, and of His Apostles placed as they are still noted in the Kalendar. It may be observed that Jan. 1 is not It will be seen that All Saints does not appear on Nov. 1; and yet it was certainly observed in many churches in England, France, and Germany during the eighth century. It is placed at Nov. 1 in the Metrical Martyrology attributed to Bede, who died in A.D. 735. Though therefore this Martyrology, as we now possess it, shows signs of having been re-handled, it seems hazardous to attribute the origin of the festival, as is done by some, to the dedication of a church at Rome ‘in honorem Omnium Sanctorum’ by Pope Gregory III (A.D. 731-741). Much obscurity attends the origin of All Souls’ Day. It would seem that Amalarius of Metz, early in the ninth century, had inserted in his Kalendar an anniversary commemoration of all the departed, and this was probably (as the context suggests) immediately after All Saints’ Day; but the practice of observing the day did not at once become general, and the earliest clear testimony to Nov. 2 does not emerge till the end of the tenth century, when Odilo, abbot of Clugny, stimulated by a vision of the sufferings of souls in purgatory, reported to him by a pilgrim returning from Jerusalem, enjoined on the monastic churches subject to Clugny the observance of Nov. 2. The practice rapidly spread. The dominant influence of the Roman Church in Europe carried eventually the main features of the Roman Kalendar into all regions of the West. In early times at Rome the anniversary of a martyr was ordinarily kept, not in the various churches of the city and suburbs, but at the particular cemetery or catacomb where he was buried, or at the tomb within some church which had been erected over the place where his remains rested. Outside the walls, and at various distances along the great roads that led from the city, most of these commemorations were celebrated. As M. Batiffol has put it, with substantial correctness, ‘the old Roman Sanctorale is the Sanctorale of the cemeteries The study of the origins of the Kalendar of the city of Rome illustrates the general proposition that the martyrdoms of a particular city or district form the main feature of each local Kalendar. To enter into detail in respect to the early Kalendars of the other provinces and dioceses of Europe, even when the scanty evidence surviving makes the enquiry possible, is too large a task to be attempted here. The account of the commemorations of the early martyrs may be brought to a close by calling attention to a festival of general and perhaps universal observance before the fifth century—the festival of the pre-Christian martyrs, the seven Maccabees, on Aug. 1. It was not unnatural in the age of persecution, or when the memories of the great persecutions were still fresh, to fasten upon the Old Testament story of heroic constancy. After the Feast of St Peter’s Chains in the West, and the Procession of the Holy Cross in the East had displaced it from a position of primary importance, it was not wholly forgotten; and even now in both East and West in a subsidiary manner the memory of the Maccabees is still preserved in the services of the Church on Aug. 1. Chrysostom speaks of the celebration being attended in his day by a great concourse of the faithful, and we possess three homilies of his for the festival. Augustine shows us that the festival was observed in |