This diversity of usage, resulting from the independence of each diocese in the adoption of festivals, was put an end to by Pope Paul IV. at the advice of Cardinal Sirleto, when, on the 6th January 1558, he ordered that both feasts should be observed throughout the entire Catholic world.[661] At the consultations concerning the reform of the Breviary in 1742, it was considered that the two feasts should once more be joined into one, but this, however, was not done, which,[662] from a historical point of view, is to be regretted, for neither Eusebius nor the official lists of bishops know anything of an Antiochene episcopate of St Peter. The pseudo-Clementines make use of St Peter’s activity in the See of Antioch for their own ends,[663] and to them must be traced back the statements of Origen, Jerome, and others, for in antiquity, as well as in the Middle Ages, they enjoyed more consideration, and were more widely read, than at the present day. In the ninth century it was regarded as an inviolable principle of canon law—as we know from the case of Pope Formosus—that a bishop must not be translated from one See to another. How could this principle have been maintained in the face of so striking an instance of translation? The Feast of St Peter’s Chair was unknown to the Greeks and Easterns in antiquity, but the modern Uniats have naturally adopted it. 10. _The Festivals of St Mary Magdalen, St Cecilia, and St Catherine_ (_22nd July, 22nd and 25th November_) The saints which have occupied us until now were all prominent figures throughout Christendom, and stood in close relation to the Redeemer and His work; in consequence, their festivals were kept as feasts of obligation in the Middle Ages, at a period when it seemed almost impossible to do too much towards the development of the cycle of feasts; a large number kept this rank until recent times. Other saints of less importance enjoyed the same distinction through their being the patrons of particular countries, dioceses, or localities; it would take too long to deal with such here; besides, their festivals are not of historical importance. Still, among festivals of this sort there are some which formerly were kept as feasts of obligation; of these several are deserving of notice, since they attained a rank above that of a mere local festival, either because of some special circumstance, or because the life of the particular saint in some way or other caught the popular fancy. (1) ST MARY MAGDALEN This is especially the case with regard to St Mary Magdalen, whose feast, not indeed in Rome, but throughout the South of France, and even elsewhere, as in Cologne, was kept as a feast of obligation in the Middle Ages.