1

ledge till after baptism. On Holy Saturday, or Easter eve, they proceeded to the church, under the guidance of the deacons who had prepared them. Twelve lessons from the Old Testament, descriptive of God's providential dealings with man, were then read in Greek and Latin; during which, they received their final instruction in the faith. After this, the baptismal font was blessed with many solemn ceremonies. Thus far the rite is universal, to the extent that circumstances will permit: the lessons are everywhere recited, or sung, and the font is blessed wherever the privilege of having one exists. But in Rome, the ancient usage is imitated to the end. For, solemn baptism is always administered to converts, who are reserved for that occasion, generally Jews, of whom a certain number yearly enter into the Catholic Church. This takes place in the baptistery of Constantine, adjoining the patriarchal basilica of St. John Lateran.

Such are the principal points in the ceremonial of Holy Week, which can be traced with sufficient probability to the oldest period of the Church, when she yet was in an humbled and persecuted state: and they clearly bear the impress of her condition and feelings. The midnight assemblies still commemorated, both in her sacred offices and in the eucharistic celebration, show the state of alarm in which she then existed; and the mystical signification given to institutions, in a manner dictated by necessity, exhibits the depth and nobleness of idea

which even then regulated her in her worship. The commemoration of that solemnity wherewith she received repentant sinners back to her peace, is a record of the purity which distinguished all her members, and the zeal for virtue which animated her pastors. In fine, the rare and cautious initiation of her catechumens through the sacrament of baptism, from danger of their betraying the secrets of religion, is commemorated in the lessons, and still more in the actual rite as performed here on Holy Saturday. And thus too, at Rome, there is a consistency in the entire office of Easter, not to be found elsewhere, inasmuch as the liturgy, during the following week, prays most especially for those who have been just born again of water and the Holy Ghost, that they may persevere in the faith; and the Sunday immediately following Easter is still called, everywhere, Dominica in albis, Sunday of the white garments," as on it, the new baptized should lay aside the white robe, put on them, by most ancient usage, on their baptism. And this reminds me of another ceremonial, not quite so ancient, but still reaching to the fifth century. I allude to the custom of the neophites, after baptism, going to visit the tomb of the holy apostles at the Vatican. Ennodius of Pavia mentions this as a custom in his time. "See," he observes," how the watery chamber (the baptistery) sends forth its white-robed troops to the portable chair of the apostolical confession."

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by all nations; but this was not sufficient to produce it; centuries of observation and much calculation were requisite to succeed in arranging a calendar of any merit. Very few persons are capable of forming a correct estimate of the labor bestowed upon that which we are now using. These remarks are intended to give a slight idea of it.

Rome had its first calendar from Romulus and Numa; but it was replete with inaccuracies. Julius Cæsar rendered it less defective; but he could not improve it sufficiently to preclude the necessity of remodelling it anew. The error which he left standing in the fundamental elements of his calculations, proceeded from a mistake in the computation of the year made by Sosigen whom he had consulted. He had based his calculations on the principle that the sun traversed the ecliptic in three hundred and sixty-five days and six hours; whereas the astronomers of the sixteenth century discovered that this revolution was effected in three hundred and sixty-five days, five hours, and forty-nine minutes. Sosigen, therefore, made every year too long by eleven minutes, which produced an error of one day in every one hundred and thirty-four years. In consequence of this inaccuracy it happened that from the council of Nice in 325, to the reformation of the calendar, in 1582, ten days too many had crept into the calendar; so that the equinox of spring which in 325 had been fixed on the twentyfirst of March, fell on the eleventh in 1582, though the calendar always announced it on the twenty-first.

This difference growing every year more considerable, the seasons would, at length, have been so erroneously indicated by the calendar, that we should sometimes have imagined ourselves still in the spring, when the sun had already run through all the signs of the zodiac. Blondel, who in the last century published an excellent work on the calendar, observes in reference to this subject, "that the prayers which the Church has judiciously allotted to different seasons would have become altogether out of place and even ludicrous; for it would have been a mockery to beg of God to temper the ardor of the scorching sun, at a time when

the earth might be covered with snow; or to implore propitious rains for the crops, when the grain had been already gathered into the barns." The error resulting from the disregard of the eleven minutes in the computation of the year, was the principal reason that induced Pope Gregory XIII to reform the calendar. That error, however, was easily rectified by bringing back the equinox of spring to the twenty-first of March, as it had been in the year 325; this was to be done by counting as the twentyfirst of the month, that day which the calendar indicated as the eleventh. This suppression of ten days might doubtless have been deferred till March, 1583; but the Pope preferred making it on the fifth of the preceding October; because, between that day and the fifteenth of the month fewer festivals occur than at any other period of the year. But it was not enough to rectify the error once; to prevent its recurrence in future was equally important. It was done in this way. As the precession of the equinoxes was caused by the accumulation of the eleven minutes to which we have alluded, it became annually more sensible, so that in every one hundred and thirty-four years an error of one day was the necessary result. Thus four hundred and two years sufficed to introduce an error of three days, and it was consequently decided that in every four hundred years three days should be suppressed. Of the remaining two years no account was taken, as they could introduce but an error of one day in the course of twenty-six thousand, eight hundred years. Strictly speaking this is a defect in the new calendar; but besides its being a trivial one, nothing would be easier than to remedy it, should the long revolution of years just mentioned ever take place. The necessity of suppressing these three days in every period of four hundred years being acknowledged, we have only to examine when this elimination is to be made. When the calendar was reformed, it was agreed that in every four hundred years the first day of every century, except the fourth, should be cut off.

The year 1700 was the first that underwent this reduction, the year 1800 the second, and 1900 will share the same fate.

From 1582 to 1700 the old calendar was only ten days in arrear of the new; but the suppression of one day made in 1700, has produced in the two calendars, since the commencement of the eighteenth century, a difference of eleven days. This suppression of one day which is to take place in each of the three successive centuries out of four, is termed the solar equation. The ancient method of computation, is called the old style; that which Pope Gregory XIII introduced, is called the new style. Catholic countries adopted it almost immediately after its introduction at Rome; and by degrees it has come into general use among Protestants. Russia still adheres to the old style, so that there the year begins eleven days later than with us. But to make the Russian dates correspond with those of other nations, they are written in the following manner. For instance, the date of an event which took place in Russia on what we call the eleventh of March, would be designated thus, the March, and to denote the 21st of December, 1774, we should write the

1st January, 1775. 21st December, 1774.

Shortly after the use of the ordinary figures had become general in Europe, they were used to mark the days of the month. Prior to this the Roman custom had been universally followed, which divided each month into three principal periods, those of the calends, the nones, and the ides. The calends signified the first day of the month, the nones fell on the fifth or the seventh, and the ides eight days after the nones, which brought them consequently to the thirteenth or the fifteenth. There were but four months in the year in which the nones fell upon the seventh, and the ides upon the fifteenth; these were March, May, July and October. The day of the nones was thus always the ninth before the ides, which appears to have been the reason of their being called nones. The term ides is thought to be derived from the Etruscan word iduare, signifying to divide, on account of the ides' dividing each month into two nearly equal parts. With these three periods, the Romans could designate by a specific name only three days. To specify the intervening days, they re

on.

ferred them to the nearest period following. For instance, the day after the calends, or the second of the month was called the sixth before the nones, if reference were made to any of the four months in which the nones fell upon the seventh; the same day was called the fourth before the nones, in the other eight months. In the first instance they wrote it sexto ante nonas, or by way of abbreviation, VI nonas; in the second, IV nonas. In the same way the third of the month was termed either the fifth or the third before the nones, and so The eve of the nones they designated as pridiè nonas, and the day itself nona. The days after the nones were determined by their relation with the ides, and were expressed thus: VIII idus, VII idus, &c. pridiè idus. The thirteenth or the fifteenth was idus, the ides, and the day after the ides was the seventeenth before the calends of the following month, when the ides had fallen on the fifteenth; for instance, to designate the 16th of March, they wrote XVII calendas Aprilis; for the seventeenth, XVI calendas and so on to the last day of the month, which was pridiè calendas. This ancient mode of marking the days is still preserved in the Roman Dataria. The same method of designating the days of the month, gave rise to the denomination of bissextile years. Sosigen having asserted that the sun required three hundred and sixty-five days and six hours to perform its revolution, Julius Cæsar determined that every three successive years should have three hundred and sixty-five days, and the fourth three hundred and sixty-six. This additional day was produced by the six hours which had been disregarded in the computation of preceding years. Hence every fourth year had three hundred and sixty-six days, and was called the bissextile year, from the intercalation of the three hundred and sixtysixth day, which took place immediately after the 24th of February, the day called by the Romans sexto calendas Martias. The day which they interposed was considered as a duplicate of this and was called bis sexto calendas Martias; whence proceeded the custom of terming bissextile, every year in which this intercalation was made.

FOREIGN.

From the London True Tablet.

PROSPECTS OF CATHOLICISM IN SPAIN.-In the True Tablet of the twenty-third of July, insertion was given to a letter from "A Spaniard," wherein mention was made of an important work on Catholicism, the production of a Spanish priest (the Rev. J. Balmes). A rather lengthy translation of the opening chapter was also inserted in the same number of our journal; the title of the work is "El Protestantismo Comparado con el Catolicismo en sus Relaciones con la Civilizacion Europea (Barcelona, 1842); or, "Protestantism compared with Catholicism in their Relations with European Civilization." The twelfth chapter, which is principally devoted to an examination of the effects that Protestantism would produce in Spain, is here sub. joined, in translation, in an abridged form.

The reverend author, after drawing a forcible picture of the general restlessness pervading society, and of the confused state of religious ideas, asks:

"What will be able to rule over such opposite, such potent elements? What can re-establish a calm in so stormy an ocean? What will be powerful enough to unite and consolidate the whole, so as to make it capable of resisting the action of time? Will it be Protestantism, which, naturally enough, continues diffusing and accrediting the dissolving principle of private judgment in religious matters, and realizing that idea by scattering on all sides, and amongst all classes of society, abundant copies of the Bible?"

The writer, after some further remarks, continues as follows:

"It may be easily conceived that Protestantism, having in itself a tendency to despotism, can produce nothing for the happiness of mankind in a moral or religious sense; for felicity cannot exist when the understanding is in a perpetual state of war with respect to the loftiest and most important question which could be presented to the human mind.

"When, amidst this dark chaos, wherein are wandering so many different and powerful elements, all of which are opposing, pulverizing, and confounding each other, the observer seeks for a luminous point whence a ray may emanate to enlighten the world, and a potent idea to enchain so much anarchy and to hold sway over

men's understandings, he soon regards Catholicism as the only source of real good. When he sees with what brilliancy and vigor she still maintains herself in spite of the immense efforts made every day to annihilate her, his heart becomes full of consolation and renascent hope, and he joyfully hails that divine religion, congratulating it on the new triumph which awaits it upon earth.

"Time was, when Europe, overrun by a host of barbarians, beheld all her monuments of former civilization and culture crumbling at once into dust-her legislatures, with their statutes, her rulers with their splendor and their might, her sages with their sciences, her arts with their illustrations all submerged in one common ruin; and those immense regions wherein all that cultivation was flourishing, which the people had acquired during the lapse of ages, found themselves plunged at once into ignorance and barbarism. But the brilliant spark of light, which had been reflected on the world from Palestine, continued shining even in the midst of chaos. All in vain did the dense mists arise and threaten to extinguish it in utter darkness; nourished by the breath of the Eternal, it retained its resplendence; ages swept by, and still it continued extending its glorious orbits, until the nations who had at first merely regarded it as a guide amidst the stumbling blocks of obscurity, beheld it at last bursting forth to full view like a resplendent sun, scattering light and life over an enamored globe.

"And who knows whether, in the mystic designs of Providence, there is not reserved for it another triumph, one more difficult even, and not less salutary and glorious? By enlightening ignorance, civilizing barbarism, polishing rudeness, softening ferocity, it preserved society from being made the victim-perhaps for ever-of the most atrocious brutality, and the most degrading stupidity. But how much more glorious will be its career-if, rectifying ideas, centralizing and purifying sentiments, confirming the eternal principles of society, subduing passions, soothing animosities, confining excesses, and ruling over the understanding and the will-it erects itself into a universal regulator, stimulating every species of knowledge and advancement, and inspiring due moderation into society, which, agitated by so many furious ele

ments, and deprived of its central point of attraction, is perpetually threatened with dissolution and death.

"Nevertheless there is one highly consoling fact-the wonderful progress of Catholicism in various countries. In France and Belgium it is recovering strength; in the north of Europe it is evidently feared-seeing the way in which it is combated; in England its progress during the last half century would be almost incredible, were it not attested by undoubted facts; and in its missions Catholicism displays so much energy and so many resources, that it recalls the time of its greatest ascendancy and power. But, when other nations are tending to unity, shall we be foolish enough to verge to schism? When the rest of the world is rejoiced to find in existence still a vital principle, which can restore that strength which incredulity took away, shall Spain admit into her bosom the seed of death, which will render her recovery impossible, and assuredly complete her ruin? Is it possible that in the moral regeneration aspired to by those nations which are yearning to be released from the narrow position wherein irreligion placed them, is it possible that no attention shall be bestowed on the immense advantages which Spain possesses over other countries, by being the least tainted with the gangrene of impiety, and by having preserved that religious unity which was handed down to her as an invaluable inheritance for a long series of ages? Can it be that the advantages which that unity is capable of producing, if improved as they deserve to be, are to remain unappreciated,—that unity which is entwined with all our glories, which awakens so many beautiful reminiscences, and which can so admirably serve as an element of social regeneration. If I am asked for my opinion respecting the proximity of the danger, and the probable success of the efforts now made by Protestants, I shall give a qualified answer :-Protestantism is essentially feeble, as well in its own nature as by being old and decrepit; should it be introduced into Spain, it will have to struggle with an adversary full of life and vigor, and one too firmly rooted in the country; for those reasons, and under that point of view, its influence cannot be formidable; but who can prevent it from causing terrible results, once it is established in our soil, however limited may be its dominion?

"It will be evident that another apple of discord will be thrown amongst us, and that it will be difficult to anticipate all the collisions which will take place at each step. As Protestantism, on account of its intrinsic weakness,

will be forced to seek support from all who will lend a helping hand, it is quite clear that it will serve as a rallying point for all discontented individuals, and as a nucleus of new factions and plots. The immediate, the infallible results of the introduction of Protestantism amongst us will be scandal, rancor, demoralization, commotion, and perhaps catastrophes. I appeal to the good faith of every man who is even slightly acquainted with the Spanish nation, if I am not right in my assertion. But that is not all. The question enlarges itself, and acquires an incalculable importance, when considered in its relations with foreign policy. What a lever Protestantism will become for raising all kinds of disturbances in our unfortunate country! With what avidity will it be grasped, and how anxiously will a purchase be sought for it! There is in Europe a nation which is formidable by its immense power, distinguished by its great progress in the arts and sciences, and which, holding in its hand the means of carrying on its operations in every part of the globe, knows how to employ them with truly admirable sagacity. Having been the first among modern nations to pass through the different phases of a religious and political revolution, and having, in the midst of terrible commotions, contemplated the passions in all their nakedness and crime, and under all its forms, it surpasses to such an extent other countries in the knowledge of resources, that it keeps its sensibilities sufficiently under check to allow those movements to be quietly excited in its breast which are followed in other nations by blood and tears. Its inward peace is not disturbed amidst the excitement and effervescence of debate; and, although it cannot fail to perceive the difficult situations, more or less remote, which will excite trouble and affliction, it enjoys, in the meantime, that state of calmness which is secured to it by its constitution, its habits, its riches, and, above all, by the ocean which begirts it. Thus advantageously situated it watches the progress of other nations, in order to chain them with golden bonds to its chariot, if they are simple enough to listen to her beguiling words; at all events, it endeavors to check their progress whenever they have independence enough to seek to emancipate themselves from her influence. It is ever seeking aggrandizement by means of arts and commerce, and with an essentially mercantile policy, cloaks its material interests under every species of disguise. Although when treating with other people it is altogether indifferent to religion and political ideas, nevertheless it dexterously avails itself of such powerful arms to