In tracing out the long process of development by which this feast passed from Byzantium by Lower Italy to Normandy and England, and from thence throughout the entire West, our attention has been drawn especially to the conduct of the Roman See. Passaglia endeavours by every means to magnify the part it played, and to date its intervention as far back as possible. Still he is finally obliged to own that the Roman Church was not the first to pay a special cultus to the Mother of God as conceived without original sin. But, he adds, she has done everything during the space of five hundred years[567] for the glorification of this feast and for the spread of the doctrine which forms its basis. It is difficult to see what is gained by magnifying the part of the Roman See at the cost of historical truth. Others regard with satisfaction the fact that Rome in no way pressed matters forwards. In a question so much debated, Rome could not have adopted a better course than to wait until the conviction of all Christendom, in so far as it was interested in the question, had arrived at maturity. The Immaculate Conception had been the dominant doctrine for a long period, and wanted nothing but the formal approbation of the teaching church. 6. _The Lesser Feasts of Our Lady_ While the number of lesser feasts of our Lady according to the existing Roman rite is very considerable, yet only a few of them come much before the public, and the history of the most of them affords no points of general interest. We shall therefore confine ourselves to the following:— 1. The Feast of the Name of Mary owes its origin to the devotion of the faithful, and was first authorised by the Apostolic See for the diocese of Cuença, in Spain, in 1513. It was abolished by Pius V., but re-established by Sixtus V., and finally prescribed by Innocent XI. to be observed by the whole Church on the Sunday after the Nativity of our Lady. This was done in 1683, on the occasion of the deliverance of Vienna from the Turks.[568]