The name by which the festival was known, now that it was widely adopted in different districts, was “The Meeting,” in Greek _Hypapante_, in Latin _Occursus Domini_, in reference to the meeting between the Child Jesus and Simeon and Anna; it may be that this festival was introduced at Rome in consequence of Justinian’s commands, but no evidence to that effect is extant. As far as Rome is concerned, it appears in the Gelasian sacramentary with the new name of _Purificatio_, and as a feast of our Blessed Lady, without any mention of a procession.[394] Pope Sergius I. (687-701) ordained, however, a procession on this as on the other principal festivals of Our Lady. In the passage in question of the _Liber Pontificalis_, the festival has the remarkable name of St Simeon’s Day, “which the Greeks call Hypapante,” which seems to show that the festival had not yet been well established in Rome. Moreover, the 2nd February was observed among the Greeks as the actual day of Simeon’s death, because in his canticle he had said, “_Now_ Thou dost dismiss Thy servant ... in peace.”[395] That the festival was only introduced at a late date in many places in the West is proved by the fact that in the Lectionary of Silos, the oldest belonging to the Spanish Church, and dating about 650, it does not appear. The same is the case with regard to the Calendar of St Geneviève in Paris (731-741) published by Fronteau. Formerly the general opinion was that it had been introduced in Rome by Pope Gelasius I. in order that he might replace the heathen _Lupercalia_, with their midnight torch processions and disorderly proceedings, by a popular Christian festivity. This opinion[396] cannot be maintained in the face of the facts referred to above. The _Lupercalia_ indeed fell on the 15th February, which also happened to be the day on which this festival was originally kept in Jerusalem, but the Gallic pilgrim makes no mention of lights carried in the procession. Again, processions, with or without lights, were so common both among the Christians and heathen of the early Christian era, that any connection between the procession on Candlemas Day and the _Lupercalia_ cannot be inferred. The _Invitatorium_ (_Gaude et lætare, Jerusalem, occurrens Deo tuo_), and the preface, which is that for Christmas, show that originally the feast was rather a festival of Our Lord than of Our Lady. The collect for the day speaks of the presentation of the Lord in the Temple alone, and the antiphons for the most part refer to the same event, while the psalms are those of Our Lady’s feasts. The Gospel for the day (St Luke ii. 22-23), the same now as in the fourth century, chronologically speaking, precedes the Gospel for the previous Sunday. For the Sunday after Christmas has St Luke ii. 33-40 for its Gospel, which relates the return of the Holy Family from Judæa to Galilee. 6. _The Sundays of the Church’s Year as forming connecting-links between the principal Feasts_