In addition to Advent, which, as we have seen, is sometimes spoken of as the _quadragesima of St Martin_, and Lent (_quadragesima ante Pascha_)[123], we find in the eighth, ninth and tenth centuries in writers of Germany, France, Britain, and Ireland references to a third _quadragesima_ which is styled sometimes the _quadragesima_ after Pentecost, and sometimes the _quadragesima_ before St John the Baptist. In the _Paenitentiale_ of Theodore, Archbishop of Canterbury († A.D. 690), it is declared that ‘there are three fasts established by law (_jejunia legitima_) for the people generally (_per populum_)[124], forty days and nights before Pascha, when we pay the tithes of the year, and forty before the Nativity of the Lord, and forty after Pentecost[125].’ The remarkable collection of canons of the ancient Irish Church, which is known as the _Hibernensis_, is of uncertain date, but is attributed by such eminent authorities as Wasserschleben, Henry Bradshaw, Whitley Stokes, and J. B. Bury, to the end of the seventh or early part of the eighth century. The three penitential seasons called _quadragesima_ are distinctly referred to[126]. In the _Capitula_ of Charlemagne, priests are directed to announce to the people that these three seasons are _legitima jejunia_. In the canons collected by Burchard, Bishop of Worms (A.D. 1006), the three seasons called _quadragesima_ are referred to, and the third is defined as the forty days before the festival of St John the Baptist. Many interesting questions are suggested by these passages with which we are unable to deal here. It must suffice to say that the _quadragesima_ after Pentecost did not long survive. It disappeared, and has left no mark upon the Church’s year. =Rogation Days.= There is a general agreement that the observance of the Monday, Tuesday, and Wednesday before the Ascension as days of special prayer and fasting, owes its origin to Mamertus, bishop of Vienne (about A.D. 470), who appointed litanies or rogations to be said, at a time when the people of his city were in great terror by reason of a severe earthquake and a conflagration consequent thereupon. The shaken walls and the destruction of public buildings, as vividly described by Sidonius Apollinaris, may have suggested practical reasons for the litanies being chanted out of doors. The practice of Rogations soon spread through the whole of Gaul, and in the Council of Orleans (A.D. 511), where thirty-two bishops were present, the three days’ fast, with Rogations, was enjoined upon all their churches. In England, the practice of observing the Rogations had evidently been long established when the Council of Cloveshoe (A.D. 747) enjoined it ‘according to the custom of our predecessors.’ At Rome, in the opinion of Baillet, and recently of Duchesne, the Rogation days were not introduced till about A.D. 800[127].