It appears, however, that William, bishop of Paris, about A.D. 1220, also ordered a bell to be rung at the elevation, that the people might be excited to pray, but not to worship the host.1

A.D. 1237.-The anthem Salve Regina was introduced by request of the preaching friars.2

A.D. 1238.-The patriarch of Antioch excommunicated Gregory IX., and the whole Roman church, as being stained with a constant course of simony, usury, and all kinds of crimes.3

A.D. 1245.-The Council of Lyons ordered that cardinals should wear red hats and scarlet cloaks, "to show the readiness with which they are prepared to shed their blood for the liberty of the church." According to Polydore Vergil, Innocent IV. (A.D. 1254), by decree, ordered cardinals to wear the red hat, and Paul II. (A.D. 1464), the scarlet robes.4

A.D. 1264.-Urban IV., upon the pretended revelation of a nun, instituted the festival of Corpus Christi (known in France as the Fête Dieu) and its octaves. The institution was confirmed under Clement V., at a council held at Vienna in 1311.5 Thomas Aquinas composed the office. The following is from Canon Wordsworth's "Tour in Italy:"

"The history of the institution of this festival is very significant. In the thirteenth century (A.D. 1262), a time of

1 "Præcipitur quod in celebratione missarum quando corpus Christi elevatur, in ipsa elevatione, vel paulo ante, campana pulsetur, sicut alias fuit statutum, ut sic mentes fidelium ad orationem excitentur." Bini. Concilia, tom. vii. pars. i. p. 536. Paris, 1636.

2 Fleury, xvii. p. 204. Paris, 1769.

3 Ibid. p. 225.

4 Polydore Vergil de Invent. rer. b. iv. c. vi. p. 90. London, 1551.

5 See Mosheim's Eccl. Hist. cent. xiii. pt. ii. c. iv. s. ii. London, 1825. Neander's Church History, vol. vii. p. 474. London, 1852.

moral corruption and ungodliness, as Roman writers testify, a priest, who did not believe the doctrine of transubstantiation, was celebrating mass at Bolsena, in Tuscany, and saw the host trickle with blood, which is the subject of Raffaelle's frescoes in the Vatican, in the stanza of Heliodorus. Pope Urban IV. heard the tidings of the prodigy, and went to Bolsena, and gave orders that the corporal tinged with blood should be carried in procession to the cathedral of Orvieto, where it is still shown. In the year 1230, a holy woman, near Liège, a Cistercian nun, Santa Giuliana, had a vision, in which she beheld the moon, which, although full, seemed to have a portion of it broken off; and when she asked what was the meaning of this fragmentary appearance, she was informed that the moon represented the church, and the gap in it denoted the absence of a great solemnity which was necessary to complete its fulness; and that this solemnity was the festival of Corpus Domini.1 It was revealed as the Divine will that a certain day in every year should be set apart for the veneration of the holy sacrament. The bishop of Liège adopted the suggestion, and it was confirmed by the apostolic legate in Belgium. Pope Urban IV., being stimulated by what had occurred in Bolsena, and desirous of providing a perpetual protest against the doctrines of Berengarius, which were then rife, carried the matter further, and decreed that the festival of the Corpus Domini' should be celebrated every year on the Thursday after the octave of Whit Sunday, and he gave a commission to the celebrated Thomas Aquinas (the doctor Angelicus), then at

1 This account of the origin of the festival may be seen in a work now in the 13th edition, by Dom. Giuseppe Riva, Penitentiary of the Cathedral of Milan, A.D. 1862, p. 300.

Rome, to compose a suitable religious office for the occasion." The annual observance of the festival has received additional sanction from the Council of Trent in 1551.1

Thomas Aquinas likewise invented the theory of works of supererogation and celestial treasure (as explained in the chapter on Indulgences), being the supposed superabundant merits of Christ and the Saints, placed at the disposal of the pope, to be issued out by him by way of Indulgences.2

THE FOURTEENTH CENTURY.

A.D. 1300.-Boniface VIII. instituted the first jubilee, and ordered by bull that it should in future be solemnized once in every 100 years. This period was subsequently abridged by successive popes, as stated in the chapter on Indulgences.

Polydore Vergil says that Boniface "assigned the years according to the old feasts of Apollo and Diana, which the Roman heathens solemnized every 100 years, and that they were called 'Ludi seculares."" These jubilees, he testifies, included "a clean remission, a paná et culpá, as well from the punishment as from the sin itself." Cardinal Parie, referring to the jubilee, in a letter to Pope Paul II., designates it as an imitation of the "early superstition." 4

Henry Cornelius Agrippa said that "the power of

1 Sess. xiii. cap. 5.

2 Mosheim's Eccl. Hist. cent. xii. pt. ii. c. iii. s. iii. London, 1825. 3 B. viii. c. i. p. 144. London, 1551.

4"Antiquæ vanitates." See Picard's "Cérémonies et Coûtumes Religieuses," tom. i. pt. ii. p. 168. Amsterdam, 1723.

granting indulgences, extending to souls in purgatory, was first decreed by Boniface VIII." 1

A.D. 1317.—John XXII. published what are called the Clementine Constitutions.

The same pope ordered the Ave Maria, or the words addressed by the angel Gabriel to the blessed Virgin, to be added to the prayers of Christians.

A.D. 1360.—The procession, or carrying about of the host under a canopy, was first instituted. Virgil, in his first book of the Georgics, refers to the custom of the yearly celebration of the feast of Ceres, directing the farmers to accompany the hostia, when carried in procession :

Terque novas circum felix eat Hostia fruges."—

B. i. 338-345.

And Ovid tells us that those who followed carried lighted tapers, and were clothed in white. And so does the Romish ritual direct "that the priest who carries it be covered with a white cope, and that all who accompany him have lighted tapers in their hands."

The Pastophora (initiated women in the religious processions of the ancient Egyptians) carried the god Horus in a box (pix) before them, and at stated intervals fell on their knees, and offered the idol to the adoration of the multitude. May not this have been the origin of the custom in the Latin church of carrying the wafer in a box,

1 De Incertitudine et vanitate scientiarum atque artium, c. 61, p. 115. Lugd. s.a. [1531]. Agrippa was a physician, philosopher, and divine. He An English translation of this book was published in London,

died 1535.

1684, 8vo.

with considerable ceremony, attended as it is with the adoration of the "multitude" in Romish countries?

The language of Clemens Alexandrinus 1 (who mentions the Pastophora 2), with respect to the removing the veil of the box, and the directions in the Canon Missæ, are curiously similar. The words of the mass-book would seem to be almost a translation of the ὀλίγον ἐπαναστείλας τοῦ καταπετασματος, ὡς δείξων τὸν θεὸν, referred to by

Clemens.

A.D. 1362.-Urban V. was the first pope who wore the triple crown. The Triregne, as the Italians call it, seems to have been of an early date, so far back, it is stated (but on no sufficient authority), as the time of Clovis the first Christian king, who sent one to Hormisdas, bishop of Rome (A.D. 520), as a pledge that he owed his kingdom, not to his sword, but to God. But this gift was not to the bishop, but to the apostle Peter alone: the crown was to be suspended before the altar, where the relics of the apostle were supposed to be deposited. The first bishop of Rome mentioned in history who was crowned, was Damasus II. Before Bishop Mark (A.D. 335) no trace exists of evidence that bishops of Rome wore any sort of crown, except what was called the martyr's crown. According to some writers, up to the time of Boniface VIII. (A.D. 1294), bishops of Rome wore a tiara closed at the top. This bishop added to this a second. The triple crown was ordered to be carried in procession, as a mark of the assumed triple jurisdiction of the bishop of Rome over the universe.3

I See the Greek Thesaurus of Stephens, Valpy's Edition, vol. i. p. clxxxiii. 2 Pæd. 3, 2.

3 See Picard's "Cérémonies et Coûtumes Religieuses," vol. i. pt. ii. pp. 50-52, notes h and a. Amsterdam, 1723.