Volume 1

A dictionary of Christian antiquities : being a continuation of the 'Dictionary of the Bible' / edited by William Smith and Samuel Cheetham ; illustrated by engravings on wood.

Date:: [between 1890 and 1899?]

Credit: A dictionary of Christian antiquities : being a continuation of the 'Dictionary of the Bible' / edited by William Smith and Samuel Cheetham ; illustrated by engravings on wood. Source: Wellcome Collection.

997/1096 (page 977)

$ever, that in Spain, Lent originally began on the Sunday after Quinquagesima, which left thirty- six fasting days (cf. Isidore, 1. c. : Concil. Tolet. viii. can. 9, supra), and thus there is no form for Ash Wednesday in the Hispano-Gothic use. The Mozarabic missal, therefore, has borrowed from the Toledo missal the office for the benediction of the ashes; the Gospel and prayers correspond with those for the first Sun- day in Lent in the Hispano-Gothic use, and the Prophetic Lection and Epistle with those for the following Wednesday. Altogether the services in the Mozarabic liturgy are much out of order (Leslie, Not. in Liturg. Mozarah.; Patrol. Ixxxv. 287). As a further consequence of the putting on of Ash Wednesday and three following days, whereas in the Hispano-Gothic use the title Ihnninica in (ante) canies tollendas belongs to the first Sunday in Lent, in the JMozarabic it refers to Quinquagesima. Tiiis latter has forms for Sundays, Wednesdays, and Fridays throughout Lent, and also .for Maundy Thursday and Easter Eve. Under Ash Wedne.sday is given the form for the benediction of the ashes. In this rite (which, it may be remarked in passing, is one of those noted by Gillebert, bishop of Limerick [ob. after a.d. 1139], which may only be performed by a priest in the absence of the bishop, see Benedictions, p. 195), the priest or bishop (sarerdos), after blessing the ashes, sprinkles them with holy water, and they are then received from his hand by the clerics and laymen present. As each takes of them he is addressed in the words, “ Memento, homo, quia cinises, et in cinerem reverteris, age poenitentiam, et prima opera fac.” The Prophetic Lection, Epistle and Gospel for this day are Wisdom i. 23-33 ; James i. 13-21; Matt. iv. 1-12. A common name in Spain for the first Sunday in Lent was Dominica in Allel na, because of the markedly festal way in which the day was ob- served, and from the special singing of A leluia on that day. We may take this opportunity of remarking that the ancient Spanish tise was to close on this day the doors of the baptistery, which were sealed with the bishop’s seal, till Maundy Thui’sday. The seventeenth Council of Toledo [a.d. 694] dwells on this rule (cap. 2; Labbe, vi. 1364 ; cf. Hildefonsus Toletanus [ob. A.D. 669] Adnot. de cognitione baptismi, c. 107 ; Patrol, xevi. 156). A notice of the same custom as prevailing in the Alexandrian church is found in the ancient lectionary published by Zaccagnius (Collectanea Monumeutorum Veternm, p. 718). The following are the Old Testament Lections, Epistles and Gospels given in the Mozarabic liturgy for the Sundays in Lent; those for the Wednesdays and Fridays we have not thought it necessary to add. (i.) Isaiah Iv. 2-13 (but for- merly 1 [3] Kings xix. 3-14, Leslie, op. cit. 296); 2 Cor. V. 2b-vi. 11 ; John iv. 3-43. (ii.) Prov. xiv. 33-xv. 8 ; Gen. xli. 1-46 ; James ii. 14-23 ; John ix. 1-36. (iii.) Prov. xx. 7-28; Num. xxii. 2-xxiii. 11; 1 Peter i. 1-12; John vi. 56-71. (iv.) “mediante die festo ” [a name due not only to the fact that on this day was the middle point of Lent according to the Hispano- Gothic use, but also because of the occurrence of the words “Jam autem die festo mediante ascendit Jesus in templum ” in the Gospel for the day: Leslie, op. cit. 353] Ecclus. xiv. 11-22; 1 Sam. i. 1-21; 2 Pet. i. 1-12 ; John vii. 1-15. (v.) Ecclus. xlvii. 24—30, 21-33 ; 1 Sam. xxvi. 1- 25; 1 John i. 1-8; John x. 1-17. (vi.) “ Dominica in ramis Palmarum, ad benedicen- dos riores vel ramos.” [For this rite see Hol,v Week; also Leslie, op. cit. 388.] Ecclus. iii. 2- 18; Deut. xi. 18-32; Gal. i. 3-13; John xi. 58-xii, 14. In the Greek church there is a special service book, called the Triodion, for the period extend- ing from what would be with us the last of the Sundays after the Epiphany (called with them the Sunday of the Pharisee and Publican, from the Gospel for the day) to Easter Eve. Septua- gesima,*Sexagesima, and Quinquagesima, are re- spectively the Sundays of the Prodigal (from the Gospel for the day), a-rruKpeev (because from Sexagesima onwards fiesh was not eaten ; cf. oi) (pdyca Kpfa 1 Cor. viii. 13, which enters into the Epistle for the day), and rris rvpocpdyou (from the nature of the diet taken in the ensuing week). The Lent of the Greek church is begun on the day after Quinquagesima, no special regard being paid to Ash Wednesday. The Ar- menian church, however, begins on the Monday before Quinquagesima; the fast of this first week being known as the Artziburion, a word of very doubtful origin (Neale, Eastern Church, Introd. p. 742). The Epistles and Gospels used in the Greek church for the six Sundays of Lent are as follows : (i.) Kupiau^ rfjs opdodo^ias (in memory especially of the final overthrow of the Iconoclasts), Heb. xi. 24-26, 32-40; John i. 44-52. (ii.) Heb. i. 10-ii. 3; Mark ii. 1- 12. (iii.) KvpiaK^ (TTavponpoo'Kvvfja'ipos, or simply (XTavpo-Kpo(TKvvr)ais [See CROSS, Adoration of, 1. 501], Heb. iv. 14-v. 6 ; Mark viii. 34-ix. 1. (iv.) Heb. vi. 13-20; Mark ix. 17-31. (v.) Heb. ix. 11-14; Mark x. 32-45. (vi.) Phil. iv. 4—9, Gospel for Matins, Matt. xxi. 1-11, 15- 17, for Liturgy, John xii. 1-18. 5. Literature.—For the foregoing matter, I am much indebted to Bingham, Origines, bk. xxi. ch. i.; Binterim, Denkwiirdigkeiten der Christ- KathoUschen Kirche, vol. ii. part 2, pp. 592 sqcj.; vol. V. part i. pp. 169 sqq. Augusti^ Denkwiirdig- keiten ans der Christlic/ien Archdulo rie, vol. x. pp. 393 sqq.; Ducange, Glossarium, s. v. Quad- ragesima ; Martene, de Antiguis Ecclesiae Ritibus, vol. iii. cc. 18, 19. Reference may also be made to Filesacus, Dial riba de Quadragesima Christian- 0 um, in his Op iscula, Parisiis, 1614; Dassel, de Jure Temporis Quadragesimaiis, Argentorati, 1617; Daille, de Jejuniis et Quadragesima, Daventriae, 1654; Homlierg, de Quadragesima veterum Christia)iorum,\{A.msia.dit, 1677; Liemke, Die Quudragesimalfisten der Kirche, Miinchen, 1853. [R. S.] LEO 1. (1) the Great, pope A.D. 440-461, is named first of all confessors in the Breton Litany (Haddan and Stubbs, ii. 82), second only to Silvester in that at the mass for an em- peror in Sacr. Gregor. (Muratori, 463), Nov. 10, and commemorated that day (Mart. Hier, Raban), but April I I, (Bede, Raban, Notker), “Cujus temporibus synodus Chalcidonensis ex- titit” is added on that day first by Usuard. Com- memorated in the Greek church, Feb. 18. April 11 is probably the day of his translation to a more conspicuous tomb in the basilica of St. Peter, by Sergius (a.d. 687-701). He had$