a pope was called Vrbane pe ferpe. pe wyche hadde grete deuocion in þis sacrament, consydering þe grete and þe heygh helpe þ' god gaf to alle þe pepul be vertu of hys sacrament. Wherfore he ordeyned þis fest to be haloghed be pursday nex aftyr þe fest of pe trinite, &c." Christ gave his disciples-" and alle opur prestys power and dignite to make his owne body of bredde and wyne on þe auter p' vche prest hath of Cristes gefte power to mak þis sacrament, be he gode lyuer or euel lyuer" (Cott. MS., Claud. A. II, fo. 76b 77). The ancient Egyptians had a transubstantiation of the same kind :-After the last ceremony (says Plutarch), they made a dough of fresh earth, mingled with incense and a kind of holy water, and then formed into the image of a crescent, which they dressed in proper habits (De Iside et Osirid., e, 39); they considered this image to be divine (ib.) Corpus Christi is a mutilated title (see Festum Corporis et Sanguinis), but it most commonly occurs in dates: "Jak Strowe et Wat Tyller-in festo corporis Christi intraverunt Londoniam" (Wylhelm. Wyrcest., ann. 1381, p. 441). "Wretyn at your ton of Caleys vpon Corpus Christi Day" (temp. Hen. V.) -Ellis, Orig. Lett., v. I, p. 76.

Correction Fraternelle.-Tuesday after the third week in Lent.

COSMAS & DAMIAN.-Sept. 27: G. 414; V. 430; T. 443; E. 445; L. 469. Two brothers in 277: "Memorandum quod actum est super hoc die sanctorum Cosme et Damiani, anno gratiæ 1253."-Matt. Par. in Vitis, p. 65. Covercon of seynt POULL.-Paston Lett., v. III, p. 326. See Conversio

S. P.

Crastinum.-The morrow, or the day after a feast.

Crastinum Bb. ARNULFI et CLARII.-The inspeximus of a charter of Henry II is dated by the bishop of Lisieux-" Anno domini 1281, die Sabbati in crastino beatorum Arnulfi et Clarii” (Madox, Formul. Anglic., n. 16, p. 9); I am at a loss to determine the day of the month intended by this date. The days appropriated to the name of Arnulf are July 18, Aug. 15, and Sept. 19 (Aug. 16, Petr. de Nat. 1. VII, c. 68): those belonging to the name of Clarus are Jan. 1, June 1, Nov. 4, and Sept. 19-and to Clarius is assigned Jan. 13: "Idus Jan. Depositio sancti Clarii Episcopi" (Kal. Arr. 826). This is the same name as that chosen by the Norman bishop, and Jan. 13 may possibly be the date; on the other hand, Clarus (Nov. 4, Mart, Rom.), is an English saint, held in great estimation in Normandy, where he is known as St. Clair; he was assassinated at a place in Normandy, which has since been called by his name, and his head is preserved at another village of St. Claire, in the department of Paris.-Brit. Sancta, p. II, p. 248. Crastinum Cinerum.-The morrow of the Ashes-day or benediction being understood: the day after Ash Wednesday: "In die crastino cinerum.”Mon. Anglic., t. V, p. 642.

Crastinum Crastinii.-The morrow of the morrow, après demain, the next day but one. Goulet, in his Compend. Jur. Univers., Paris 5: "Eorum examen in crastino crastinii post festum Regum aperitur, et in festo Purificationis clauditur."-Du Cange, t. II, c. 1140.

Crastinum S. VINCENTI.-" Crastino S. Vincenti," on the morrow of St. Vincent the martyr, i. e. January 22, which is the date of the statutes made at Merton, anno 20 Hen. III. There are likewise certain return days of writs, in terms in the courts of Westminster, beginning with crastino, as

Crastino Animarum, in Michaelmas Term; Crastino Purificationis beatæ Mariæ Virginis, in Hilary Term; Crastino Ascensionis, in Easter Term; and Crastino Johannis Baptistæ, in Trinity Term.-Stat. 32 Hen. VIII, and 17 Car. I."-Jacob.

CRESCENTIA.-June 15, with Vitus, &c.: E. 454.

CRESCENTIUS and VENUSTUS.-Oct. 13: G. 415.

CRISANTUS and DARIA.-Dec. 1: V. 433; T. 446; E. 460. Martyrs in 3rd cent. Their day is now Oct. 25.

Crisenmasse, Cristemasse.-Paston Lett., v. III, p. 368, p. 154. See Christ

enmesse.

CRISOGONUS.Nov. 24: V. 432; T. 445. See CHRISOGONUS.

CRISPIN & CRISPINIAN.-Oct. 25: G. 416; T. 444; E. 458. Brothers, mart. 288.-Pet. de Natal., l. IX, c. 106.

CRISPINI, Passio.—The suffering of Crispin, June 20: V. 427.

CRISPINUS.-Dec. 3: G. 419. Perhaps this should be Crispina, a virgin, in 304, Dec. 5, whose Acts are printed by Mabillon, in his Veter. Analect., p. 177; Edit. fol. There is a Crispin, bp., Nov. 19.-Pet. de Nat., l. X, c. 83.

Cristenmesse.-See Christenmesse.

CRISTINA, V. M.-July 24: V. 428; T. 441; E. 455. A martyr of the third or fourth century.

CRONAN.-April 28. An Irish abbot, 640.-Brit. Sancta, p. I, p. 268.
Cross, Adoration of.-The worship of the cross has been pertinaciously de-
nied, but its memory is preserved in the names of several days and fes-
tivals. In the time of Tertullian, A.D. 260, the sign of the cross was
deemed a preservative against poison and fascination, and it was used to
expel devils, and work other miracles (De Corona Militis, 3). In the
Saxon Passion of St. Margaret, we have a remarkable instance of its effi-
cacy: Se draca sette his muð ofeɲ þæɲe halgan fæmnan heaƑod. I
hi Fopspealh. Ac cpirter node racen þe reo halga margaretan
pophte innan þe [Sie. dær.] dracan innope reo hine flat on spæizen
dælar. reo halga fæmna eode uzor þær dracan innoče ungepæmmed
-[The dragon placed his mouth over the holy virgin's head, and swallowed
her. But with the sign of Christ's cross, which St. Margaret made in the
dragon's belly, she split him into two pieces; and the holy virgin came out
of the dragon's belly undefiled-Cott. MS., Tib. A. III, fo. 73]. This sort
of stuff was, and still may be, firmly believed. The emperor Theodosius,
about 381, prohibited the sign of the cross to be cut on the ground, flint,
or marble, lest it should be profaned by human feet (Polyd. Verg., l. V,
c. 6, p. 309). Paulinus of Nola, in 461, introduced paintings of the cross
into churches: in time, images and crosses were erected in the public streets
and adored by the passengers" sancta ejusmodi erecta adoramus et salu-
tamus" (Durant. de Ritib., l. I, c. 6; 8vo, Colon., 1592). The adoration of
posts and trees in the highways by pagans, suggested the same situation for
crosses, as observed by Dr. Middleton and other travellers:

"Nam vereor, seu stipes habet desertus in agris,
Seu vetus in trivio florida serta lapis."

Dr. Wiseman denies the worship of these crosses, and

Tibull., El. I, 11.

says that he never

saw more than an occasional salutation by taking off the hat (Letters to J. Poynder, Esq.); but Durantus, above, explicitly confesses the fact: "We worship and we salute crosses of this kind." The solemn worship of the cross before the altar prevailed in the time of Charlemagne (Amalar., l. I, c. 14), and it was performed long afterwards by the pope and cardinals, prostrate and barefooted (Amel., Ord. Rom.) This ceremony gave the name of Veneris Dies Adoratus to Good Friday; and it occurs as a date in a decree of the Parliament of Paris, in 1463. In the constitutions of Giles de Bridport, bishop of Sarum in 1256, he requires all the people of a parish to come and worship the cross on this day, and forbids them to approach Christ's body at Easter, unless they have previously worshipped the cross (Spelm. Concil., t. II, p. 303). See Vendredi Aore. Cross Days, Holy.-The Exaltation, Sept. 14, and the Invention, May 3. See Holy Rood Days.

Cross Weeks. There are two general processions of crosses in the year, of which the first is on St. Mark's day, and is called the greater Litany or procession, and the second, three weeks before our Lord's ascension, is called the smaller procession: "Von der Crützewuch. Der gemeine Krutzegang is zwirig in dem Jore, der erste ist an Sancte Marckus tage und heisset der merste Krützegang. Der ander is drige dage vor unseres Herren Uffart, und heisset der mineste Krützegang” (Schilter, Thesaur. Antiq. Teutonic, t. III, p. 190). See Cruces Nigra; Gang Days; Litaniæ; Processions; Rogations; Renvesons; Roueisouns.

Crouchmas, Crowchemesse Day.-Crossmas Day, Sept. 14: "Wretyn att
Norwyche, on ye Fryday aft' Crowchemesse day," about 1464 (Paston Lett.,
v. IV, p. 192). See Exaltatio Crucis; Holy Rood Days.
Crown of Thorns.-See Festum Corona Christi.

Cruces Nigra.-Black Crosses, April 25, the day of St. Mark. The Gregorian or Roman litanies were so called, because the relics, altars, crosses, and sacred vessels, were covered with black, as in mourning (Durand., Div. Off., 7. VI, c. 102); hence, the day itself has been named the day of the black crosses. Plutarch mentions the processions of the Egyptians about this time, when they paraded and exposed to view the statue of Osiris, and the triple phallus, which was sometimes symbolized by the Tauatic cross (De Iside et Osiride, c. 36). The Greeks exposed their statues naked, but the Romans veiled them (Pol. Verg., l. II, c. 23, p. 159). Such is the origin of the veiled crosses in the processions of St. Mark. See Cross Weeks; Litaniæ.

CUCUFACUS.-July 25, with Christopher: E. 455. Cucufatus, Cucuphatus, a martyr in 304. Cucufans in Petr. de Natal., 1. VI, c. 136.

CUDBERCHT.-March 20: G. 402. De clæne Cuðbeɲchte (Sim. Dunelm., p. 76). See CUTHBERT.

Curriculosus Annus, Curriculum.-A year, or course of a year. In Diago de Comit. Barcinon., t. II, c. 34, occurs the following singular date—“ Actum est hoc annorum dominicæ Incarnationis quater quinquagenis et quinquies, quinis lustris, et tribus curriculis, mensibusque quinque peractis." Du Cange computes it to be the year 1228, thus-4 times 50 are 200, and 5 times 200, 1000; then 5 lustra are 25 years, and 3 curricula, or years, compose 1228 (Gloss, t. II, c. 1264). "Quatenus post multa annorum curri

cula, de regno ad regnum transeat” Gregor. M., l. I; Epist. ad S. Leandr., 41). "Quo completo annorum curriculo occisus est" (Bed., Hist. Eccl., 1. III, c. 9). In King Alfred's translation of Bede, Ɖa se ɲýne zeara gefÿlled pæs-[When the run or course of years was accomplished]. This use of the word is classical:

prima quies medio jam noctis abactæ Curriculo expulerat somnum;"

Virg. En, 1. VIII, v. 408.

"Diligentiæ meæ temporis angustiis obstitisti, meque ex comparato et constituto spatio defensionis in semihoræ curriculum coegisti."-Cic. pro Rabirio, n. 2.

CUTHBERHT, CUTHBERT.-March 20: V. 424; T. 437. Bishop of Lindisfarne in 687 (Bed., Hist. Eccl., l. IV, c. 27 et seqq.) Deposition of St. C., E. 451. Cuthbert, bp., L. 463. This is the orthography of the Sax, Men., Jul. A. X. Translation, Sept. 4: V. 430; T. 443; E. 457; L. 469. He is also called Gunibert, and Gubert (Hospin. de Fest. Christ., fo. 52 b.) ; but the Saxon orthography, Cuthberht—cuð, notus, well known, famous, and beoɲht, clarus, bright, illustrious, is opposed to the first, and very slightly sanctions the second: Guthbert is famous in war—zuð, war. CUTHBURGE, V.-Aug. 31: V. 429. Sister of Ina, King of the West Saxons, 688.-Will. Malmes. de Regib., l. I, c 2.

Cycle.- See Julian Period.

CYPRIAN.-Sept. 26. See CIPRIAN.

CYRA, V.-Oct. 16. An Irish saint, of whom nothing is known.-Brit. Sanct., par. II, p. 205

CYRIAC.-March 16: G. 401-Aug. 8: G. 411. VI id. Augusti, Natalis S, Cyriaci" (Kal. Arr., 826). Martyred under Maximilian, “17 kal. Aprilis," or March 16, on which day he was buried, but his body was translated by Pope Marcellus, and Lucina, a matron, “6 id. Augusti" (Petr. de Natalibus, l. VII, c. 35). The translation of Cyriac and his companions, Aug. 8, occurs in V. 429.

CYRIAC & JULITTA.-See CIRICUS and JULITTA.

Dæmon Mutus.-The Dumb Devil: the third Sunday in Lent, from the collect, Luke xi, 14-" And he was casting out a devil, and it was dumb." The Roman priests, and the jugglers of the North American savages, claim this power. If it be doubted that men of education, and pretension to respectability of character, assert the possession of such a power, I refer him to Polydore Vergil: "Hodie etiam sacerdotes nostri, uti videmus sacris quibusdam verbis dæmones ex humanis corporibus exire cogunt, et quibus benedicunt ægrotis, ii ut plurimum belle habent" (De Invent. Rer., 1. I, c. 21, p. 66). The instruments employed in this kind of magic are salt and water, wax candles, bells and Latin words, all of which, separately as well as in combination, are positively asserted to put devils to flight. Holy water was expressly invented, "ad dæmonas effugandos" (Pol. Verg., l. V, c. 10, p. 330; Casal. de Vet. Sacris Christ. Ritibus, c. 36, p. 164). Proof of the pretence as to candles and bells may be seen under Benedictio Candelarum, and Festum Campanarum.

Daft Days.-The Christmas holidays in Scotland.

DALMATIUS, mart.-Dec. 5. Petr. de Natal., 1. I, c. 32.

DAMASCUS.-Dec. 11: G. 414. DAMASUS I, Pope & Conf.-Dec. 11: V. 433; T. 446: "111 id. Dec. Natalis sancti Damasi papa" (Kal. Arr., 826). This festival does not occur in the Sax Menol. The institution of the Gloria Patri after prayers, retained in the church of England, the division of the Psalter by nocturns, and other formalities, are due to this pope (Pol. Verg., l. V, c. 11, p. 333; Petr. de Natal., l. I, c. 56), who died in 384.-Platin. in Vit. DANIEL & 3 Boys, DANIELIS et tres Pueri.-Sept. 17 (Chrysost. Oper., t. VI, p. 824). Tres Pueri only, G. 404. There were also-2, Daniel, the prophet, Aug. 28 (Petr. de Natal, l. VII, c. 126)-3, Daniel and Verda, 344, Feb. 21-4, the Stylite, 494, Dec. 11-5, first Bishop of Bangor, 545, Nov. 23 (Usser., Antiq Eccles., p. 274)—6, the Levite, 837, Jan. 3 (Petr. de Nat., l. II, c. 40), and, 7, an abbot, July 21.-Pet. de Nat., l VI, c. 123. DANUA, Virgin of Carthage.-Feb. 12: G. 399.

Da Pacem.-Introit of the 18th Sunday after Pentecost.

DARIA.-Dec. 1 (see CRISANTUS). Daria, mart. Oct. 21 (Pet. de Natal., 1. IX, c. 87), and Daria, a male martyr, Oct. 25.-Lib. cit., c. 110. DARLUGDACHA-Feb. 1. An Irish abbess, contemporary with St. Bride, or Bridget (Brit. Sancta, p. 1, p. 95), and in all probability either herself or her sister, for the latter part of the name seems to be Daghdae, the father of Bridget, and god of fire.

Datarum Idus.-In the Chron. Sax., an. 1012, it is said that Eadric and the chief counsellors of the Angles came to London before Easter, which fell on the datarum idus Aprilis. In this year, Easter fell on the ides of April, from which, in direct computation, the remaining ides were counted. See Kalenda.

DATIUS, Mart.-June 12. Petr. de Natal., 1. XI, c. ult. Another, Jan. 14. DATIVA. See DIONYSIA

DAVID, BP.-March 1: E. 451; L. 463. Some say that he was a prince of Wales in 680; the Britannia Sancta says that he was a bishop of Menevia, who died in 544 (par. I, p. 145). Hospinian asserts that he was not commemorated before the 12th century (De Fest. Christ., fo. 17). Subsequently, under Dec. 30, he says that David, bishop of Menevia (which appears to be Mona, now Anglesea), who died in 580, was canonized by Calixtus II about 1119 (Ib., fo. 164); but this learned divine has mistaken both the saint and the day-David, king, prophet and saint, Dec. 29 (“ iiij cal. Jan.," Pet. de Natal., 1. I, c. 15)--for the patron of Wales, whose existence is somewhat problematical. In a provincial council, held under Henry Crichley, archbp. of Canterbury in 1415, St. David's Day (March 1) was ordained to be a double festival (Spelm. Concil., t. II, p. 669), and thus it appears in the present Laity's Directory-" S. David, B. Conf., Patron of Wales, doub., white." There was another David, an abbot, July 15 (Brit. Sanct., p. II, p. 34), and a monk of Hermopolis, placed by Petr. de Natal. in January, l. I, c. 17.

Dawes. Days, Sax. dagar. Speaking of Edward the Elder, Robert of Gloucester says

"Kyng he was pre and twenti ger, and syx monpes perto
And pre woke, and syxte dawes, ar his lyf wer ydo."

Chron., p. 553.