[26] It will be remembered that Felicitas and Perpetua are named in the Canon of the Roman Mass. [27] _Satornilos_ is presumably a transcriptional variant of _Saturninus_. [28] Duchesne has assisted R. Graffin in editing this Martyrology in _Acta Sanctorum Boll._, Nov. II., under the title _Breviarium Syriacum_. [29] See Mommsen, _Corpus Inscript. Lat._ I. 333. [30] Lietzmann has printed the text in _The Three Oldest Martyrologies_. See also Ruinart, _Acta Martyrum_, pp. 541 f. [31] [From the mention of Eugenius, bishop of Carthage († 505), Lietzmann concludes that the Kalendar received its present form shortly after the death of Eugenius. Edd.] [32] _Ministry of Grace_, 65. [33] See Hefele II. 400, English translation. [34] _Liturgia Romana Vetus_, Muratori I. 38-40. See as to the date of the Sacramentary, Duchesne, _Chr. Worship_, E. tr. pp. 137-139. It has been edited by C. L. Feltoe (_Sacramentarium Leonianum_, Cambridge, 1896). [35] [‘Georgii’ is a conjecture of Muratori. The MS. has ‘Gregorii.’ See Feltoe’s note, _op. cit._ p. 177. Edd.] [36] [But Feltoe reads ‘iiii. n̅o̅n̅. a̅u̅g̅.,’ which corresponds with the ordinary date, Aug. 2. The actual prayers, however, in the _Leonine_ _Sacramentary_ refer to St Stephen the protomartyr, whose ‘Invention’ the Roman Kalendar still keeps on Aug. 3. See Feltoe, pp. 85 f., with notes. Edd.] [37] Gregorius disappears from this day in the Gregorian Kalendar. [38] See Muratori’s _Liturg. Rom. Vet._ I. 48-50. [39] It will interest English students to know that the synod of Worcester, under Cantilupe, in A.D. 1240 appointed this day, with three others, St Margaret’s, St Lucy’s, and St Agatha’s, to be free from labour for women. [40] _Histoire du Bréviaire romain_, p. 132. [41] _in Diem Natal._ 1. [42] _Topograph. Christ._ v. 194 (Migne, _P. G._ lxxxviii. 197). [43] See the late Dr George Salmon’s masterly article ‘The Commentary of Hippolytus on Daniel’ in _Hermathena_, vol. VIII. 1893, and Bishop J. Wordsworth’s exposition in the _Ministry of Grace_, pp. 393-398. [44] _Ministry of Grace_, 399. [45] There are unfortunately some grave doubts as to the correct text of Sozomen, and as to the accuracy of his computation. See what is said by Ussher in his Dissertation _de Macedonum et Asianorum anno solari_, c. 2. Compare also Jerome’s Commentary on Ezekiel where the time of the prophet’s vision (thirtieth year, fourth month, _fifth_ day, I. 1) is set forth as corresponding to the day of the Lord’s baptism and Epiphany. Jerome makes the fourth month ‘of the orientals’ correspond to the January of the Romans. [46] This view (fanciful though it seems) should not be summarily dismissed; see Kellner, pp. 101-2. [47] [According to Clement of Alexandria (_Strom._ i. 145, 146) the Basilidians kept Jan. 6 as the festival of the Baptism, and it was preceded by a Vigil. Edd.]