for encheson p' oure Lorde ihu criste began his passion on pis day" (Cott. MS., Claud., A. II, fo. 50 b.) Tho. Wikes (an. 1264), for April 5, dates "Non. Aprilis, viz. die Sabbati in vigilia Passionis" (Decem Script., p. 62). Passio here is taken for Sunday in the Passion. Henry V was crowned at Westminster in 1413, "Dominica in passione Domini, viz. Idus Aprilis, quo die fuit maxima tempestas nivis" (Tho. Otterbourne, p. 273). Anciently, the Passion included the whole time, from the fifth Sunday in Lent to Easter Day (see Passion Sunday). Passio Domini is sometimes taken for the incarnation, as in a charter of 1083, quoted by Du Cange.

Passionalia. The Passion Week. Dresser says that the Passionalia are the Pagan Bacchanalia, celebrated March 17, which the Christians, changing the manner and object, have adopted.-De Fest. Diebus.

Passion Sunday-The fifth Sunday in Lent, or that which precedes Palm Sunday. From this 5th Sunday to Easter was formerly called the passion; and hence the Sunday itself was Sunday in the Passion, the 6th Sunday in Lent having the name of Palm Sunday. A Saxon sermon on the fifth SunSunday in Lent, "Dominica v in XL" gives the following account of the whole period: Deos tid fram þirum speardum dæg oð ða halɣan easten tide. is gecpeden cristes propung tid. 7 ealle goder þeopar on dæɲe halgan gelaðunge. mid heona cypelicum þenunzum puɲðiad. on gemỳnde healdad hir þropunge. þuɲh þa pe ealle alyrede purdon. Seczas eac une beo pe rceolon þar reopertige niht mid mycelɲe geopnfulnýsse healdan. For genelæcunze þære halgan þɲopunge. þær aɲpunðfullan ærister uner hælender. &c.-This festival from the present day to the holy Easter tide is called the festival of Christ's passion, and all God's servants in holy church, honor it in their ecclesiastical service, and keep his passion in commemoration that through it we were all redeemed, Our books also tell us that we must observe these forty nights (of Lent) with great diligence, on account of the approach of the holy Passion, and the revered resurrection of our Lord, &c. (Cott. MS., Faustina, IX, fo. 91). It appears from this, that the observances of the Lenten fast became more strict as the time came to a close. The whole time of the Passion was called the Great Week, Hebdomas-or, in Medieval style, Hebdomada Magna, consisting of the 14 days before Easter, of which the first was Sunday in the Passion, or Passion Sunday, and the second, Palm Sunday. The Council of Laodicea (can. 46) name this period Hebdomas Passionis, the Week of the Passion (Hildebrand. de Dieb. Sanct., p. 61). The institution is attributed to Alexander I (Ib., p. 62). In the reformed church, Passion Sunday seems to be that which was previously called Palm Sunday.

Passion Week.-Since the Reformation, this term appears to have denoted only the second week of the Hebdomas Passionis, or Hebdomas Magna. Archbp. Laud, in his Narration of his Trial, by referring to the usage of a thousand antecedent years, seems to employ it in the enlarged sense, for the fortnight before Easter: "He says this fair piece [a crucifix] was hanged up in Passion Week, as they call it. As they call it? Which they? Will he shut out himself from the Passion Week? All Christians have called it so for above a thousand years together (Et observabatur ab omnibus-Videlius in Igmat. Epist. ad Philip., Exercitat. 16, c. 3).—State Trials, v. I, p. 286.

But Dr. Johnson clearly confines it to the week before Easter; he writes"The last Idler is published in that solemn week, which the Christian world has always set apart for the examination of the conscience, the review of life, the extinction of earthly desires, and the renovation of holy purposes." This Number is dated Saturday, April 5, 1760, and the day following was Easter Sunday. In the reign of Henry V, when the following date was written, it is the second week before Easter-" Wrete at Evereux the Monday next byfore Passion Sunday."-Ellis, Orig. Letters, v. I, p. 78. Passio Quadraginta Martyrum.-Passion of 40 soldiers in Sebaste, March 10. Passio Septem Fratrum.-Passion of the seven brothers, July 10. Passio Viginta Millia Martyrum in Nicomedia.-Dec. 28: Passio Undecim Millia Virginum.-The 11,000 Virgins, Oct. 21.

PASTOR.-May 29: G. 402. A bishop in the time of Aurelian—“ III kal. Apr."-Petr. de Natal., 1. XI, c. ult., n. 104.

Pastor Bonus.-The second Sunday after Easter, the gospel of which is "Ego sum pastor bonus"—I am the good shepherd. It is also called Dominica de Pastor Bonus.

Paternoster Wyle.-The period in which a paternoster can be rapidly uttered. A proverbial expression, to denote a very short time. The writer of one of the Paston Letters, giving an account of the slaying of Sir Richard Stafford by Sir Robert Harcourt, at Coventry, on Corpus Christi Even (23 Hen. VI), says "Al thys was done as men say in a pater noster wyle" (v. I, p. 14). Sir John Fenn, on this passage, quotes from Langham's Garden of Health, printed in 1597, the following recipe for deafness-"For ears dull, quarter a red onion downright and boyle in the oyle of olive while one may say three paternosters." PATERNUS.-April 16: G. 403. Otherwise Patier or Pair, a bishop in 565; Apr. 15 (Brit. Sancta, p. i, p. 226). Another was a recluse, April 10 (ib. p. 217.) A third was a monk and martyr, 726, Nov. 12.-Petr. de Natal., 1. XI, c. ult. n. 173.

PATRICIUS, PATRICK.-March 17: G. 401; V. 424; E. 437. He is said to have been apostle of Ireland in 464. His translation, June 9.—Brit. Sanct., p. i, p. 175.

PAULINUS.-Oct. 31: G. 416. Others-1. Aug. 31: G. 412; E. 456; a bishop of Treves, 358. His translation, May 13 (Petr. de Natal., l. VII, c. 139); 2. Abp. of York, 644, Oct. 10; 3. Bp. of Nola, 431, June 22; 4. Paulinus, 804, Jan. 28; 5. Bp. of Lucca, July 12.

PAULUS ACCULA.-March 2: G. 401. Paul the hermit; but if this be "Paulus primus Accola"-P. the first hermit, the day is wrong, unless it be a translation.

PAUL, the first hermit.-Jan. 10: G. 397; V. 422. This is, according to Bede's Martyrology, and to other ancient kalendars, and it is that mentioned in Petr. de Natal. (l. II, c. 60,) This was the natal day; but, says Baronius," Ejus autem dies festus xviii kalen. Feb." Hence, in a date, regard must be had to the year, as it may be January 15, which is the day in the Greek, and French, and English churches of the present day. He lived about 287. St. Jerome, in his Martyrology, says: "Anachoretarum Paulus fuit auctor, Antonius illustrator, Johannes Baptista princeps."

PAUL, Commemoration of.-June 30: L. 466; E. 454; not because St. Paul

suffered on this day, but because the office of St. Peter and St. Paul, June 29, could not well bo celebrated on the same day. Gregory the Great appointed that the day on which they suffered should be the solemnization of St. Peter, and the following day the commemoration of St. Paul.Hospin. (from Beleth. Rat. c. 138,) de Festus, fo. 115.

PAUL, Conversion of.-Jan. 25. See Conversio S. Pauli. PAUL-June 7: G. 407; bishop of Constantinople, martyred under Constantius (Petr. de Natal., 1. V, c. 95). Another, Nov. 6: G. 417. Besides these there were-1. martyr, June 26; 2. bp. of Narbonne, 1st cent. March 22; 3. bp. of Leon, 573, March 12; 4. bp. of Verdun, Feb. 8; 5. P. the Minorite, Dec. 15.

Pausatio. The same as Dormitio, Feb. 4, March 17, May 25, July 21, Dec. 30: G. 399, 401, 406, 410, 420. In an ancient kalendar quoted by Du Cange," Pausatio S. Mariæ," is the Assumption, t. V, col. 297.

PAWLYN. Jan. 28. See Paulinus. "In this XXVII yere (Henry III, 1254) the water of the see about ye day of Seynt Pawlyn in the monyth of Januarii, roose to suche a heyghte that it drownyd many vyllegys and housys.Fabyan, Chron., p. 377, by Ellis.

Pedes.-Feet, a measure of length applied to time, of which some remains still exist in half-consumed Sax. Kalendar, V. 422, § seqq. In each month the hour of the day was computed from the length of the shadow cast by a man's body in the sun. The standard height is not mentioned, nor can there be much accuracy in such a method. Under Hora, a scale is given from Bede (Oper. t. I, p. 465), but it does not in all respects correspond with the relics of the kalendar, nor with the following scale, which, since that article was printed, has been noticed in the Computus of the Kalendar Titus, D., XXVII, fo. 12b

Peccatrix Pœnitentialis.-Thursday in Passion Week. Pentecost. This word sometimes, and particularly among the Greeks, includes all the period from Easter to Whitsunday-with us, it is this day and the week following. Whitsuntide, the Pentecost of the ancients, totally differed from the present. They called those fifty continuous days, from Easter to Pentecost Day, both inclusive, by the name of Pentecost (Tertull. de Idolat.) It is on this account that Pentecost admitted the term Pascha Annotina, or Annotinum, an anniversary of the Easter of the year before, which of course would be inapplicable, if Pentecost had no more latitude than it has at present. St. Ambrose says that these 50 days, as they are called, were observed like Sundays (Serm. 51). Chrysostom calls them days of indulgence, in which the body should be refreshed, lest the soul be corrupted. M. Simon, in the supplement to his Ceremonies of the Jews, compares the Christian Pentecost with that of the Jews; and says that, as it was on this day that God gave the Law to the Israelites on Mount Sinai, which became all on fire, so the Apostles received the new Law on the same day, being filled with the Holy Ghost, which descended on them with a great noise, as noted in the Acts of the Apostles. He adds, that Pentecost was principally instituted to honor the day on which the new law was impressed by the Holy Ghost on the hearts of the Apostles, in imitation of the law given to Moses the same day on the tables of stone (Moreri, Dict. Hist., t. I, P, p. 120). Polydore Vergil mentions, that there were some who thought that Pentecost was not a feast among the Christians in the age of the Apostles (De Invent., l. VI, c. 8, p. 377). The Eliberitan Council, held about 300, by can. 43 commands, that those who do not celebrate it shall be punished for a new heresy. The most general meaning affixed to Pentecost is, that Whitsunday is the first day it is mentioned in the Saxon Chronicle, that in the year 1104, the nones of June was the first day of Pentecost. In that year, the golden number was 111, the dominical letter, B, Easter Day, April 17, and Whitsunday, June 5, or the nones of June. Pentecost Day, Pentecostmas Day, and Pentecostmas Week, are terms of rather frequent recurrence in the Chronicle. "Hoc anno (1232) XXI die Maii fuit terræ motus ante Pentecosten, ac eciam vigilia Pentecostes in aurora fuit magnus terræ motus per totam Angliam" (Wilh. Wyrcest., Annal., p. 441). "The prince shall be create at Wyndesour uppon Pentecost Sunday (Paston Letters, v. I, p. 76). Sir John Fenn remarks upon this letter, that "the creation of Edward, son of Henry VI, to the principality of Wales, is fixed by some of our historians to the year 1454, and by others to that of 1457. This letter confirms it to have been in the fornier year, for in that year Pentecost, or Whitsunday, fell on the 9th June; and we are here told that the ceremony shall take place on Pentecost Sunday, that is, the next day. Pentecoste Collectorum.-The Pentecost of the Collectors. This date occurs in the charter of Thorold, on the foundation of Spalding, as a cell to the monastery of Croyland: "In die sancto Pentecostes collectorum anno Domini Incarnationis MLI" (Monast. Anglic., t. II, p. 119). Pentecost was a sort of impost or tribute, as well as a festival, and collector, which was but seldom used by the best Roman authors, was one who levied such imposts; if this be the meaning of the date, it may refer to some local custom in Saxon times, but in other respects it was unnecessary; for the addition of sanctus