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toms of Cluny (lib. I, cap. 11; Dacher. Spicil,, t. I, p. 649, and elsewhere, fol. edit.) It is also called " Festum Sancti Simeonis Candelaria; Sanctæ Marie Candelariæ; Candelariæ, Candelarum, Luminum, Festum Purificationis," &c., all which are equivalent to the English Candlemas, and celebrated Feb. 2. Paulus Diaconus (Rom. Hist., l. VI), Sigebert (in Chron.), and Nicephorus (1. XVII, c. 82), relate that, in the 8th year of the emperor Justinian, this festival was instituted, in consequence of the earthquake which overthrew Pompeii? Its first name was Festum 'Yжаяаντηs, i. e. Obviationis, or the Meeting of Simon in the Temple. In the Western Church it was instituted with its ceremonies, in imitation of the heathen festival, as partly mentioned in the quotation from Mirk's Festiall, under Candlemas. Pluto ravished Proserpine and made her a goddess (which part is imitated in the Assumption), in the beginning of February. Her mother (Ceres) sought her on Mount Etna with lighted torches, and the Roman matrons celebrated this search with processions by night, in which they bore lighted candles and torches, on the kalends of February. In the second place, every fifth year the city was illuminated with tapers and torches, in honor of February, the mother of Mars. Thirdly, during 12 days of this month they sacrificed to Pluto, and other infernal gods, and they rendered divine honors to Juno Februata in the Lupercalia, when women were purified by the Luperci, or priests of Pan and Faunus. These festivals were called Februa, not so much because they were celebrated in honor of Februus and Februa, as because they were februa, that is, purifications and expiations of the living and dead. The passage quoted from Mirk's, in Candlemas, appears to be an imitation of the latter part of Jacobus de Voragine's account: "Festum istud in honorem matris luminis transtulerunt: ut in ejus honorem deferamus lumina, quæ nobis genuit verum lumen: ut jam non fiat in honorem Proserpinæ sponsæ dei infernalis, sed ad honorem sponsæ dei cœlestis. Nec jam fiat ad honorem Februæ, matris dei belli, sed ad honorem dei pacis. Jam non fiat ad honorem curiæ infernalis, sed ad honorem reginæ omnium angelorum. Et merito translatio ista facta est. Honorabant Romani Proserpinam, ut sic a suo sponso acquiererent gratiam : honorabant Februam ut sic a filio suo impetrarent victoriam: honorabant dæmones animas punientes, ut inclinarent eos ad misericordiam. Sed ista tria a matre Dei recipimus, scilicet gratiam, misericordiam et victoriam. Et ideo cantat ecclesia Maria mater gratiæ, Mater misericordiæ,' &c. (De Sanctis, serm. 82). Authors are not agreed by whom the Pagan Luminaria were transferred into the Christian Candelaria: some attribute it to Vigilius, in 533 (Cent. Magd. VI, col. 673); Bale (cent. 1, Vit. Vigil.); Jac. de Vorag. (loc. cit.); Gregory the Great; Petr. de Natalibus (l. III, c. 72), and Meffreth (Serm. 1, de Purific.), ascribe it to Sergius, in 689 or 907. Valerius Anselm Ryd. says that Vigilius instituted the feast, and that Sergius added the procession of candles. Baron. (Not. ad Mart.) gives it to Gelasius in 497, when he abrogated the Lupercalia, and says that Sergius gave it the litany.-Hosp. F. C., fo. 42 to 42 b.

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Ibernagium.-See Hybernagium.

Ides, Idis, Idus.-Eight days in every month are so called, and are the eight days immediately after the nones. In the months of March, May, July, and October, these eight days begin at the eighth day of the month, and continue to the 15th day. In other months, they begin at the 16th day, and last to the 13th; but it is observable, that only the last day is called the Ides. The first of these Ides is the 8th day, the second the 7th, the third the 6th; i.e. the 8th, 7th, or 6th day before the Ides-and so it is of the rest of the days. Wherefore, when we speak of the Ides of any month in general, it is to be taken for the 15th or 13th day of the month mentioned (Jacob, Law Dict.) To know readily the dates which are indicated by Ides, consider how many days there are from the date to the 13th or 15th, adding to it one: ex. gr., Thomas Wikes, an. 1247, dates the translation of St. Edmund on the 5th day before the Ides of June (Gale, tom. II, p. 40); add 1 to 13, and subtract 5, which will leave 9 for the corresponding day of the month (see Kalenda). "Idis," in Robert of Brunne :

"þat gere þat he (Edwin) was slayn

IGNATIUS.-Feb. 1.

His cosyn Osri in the same payn,

þe geres of crist sex hundreth wore,

pretty gere thre more,

þe ferpe day in þe Idis

Of Octobir, who so it bidis."

An interpolation in V. 423. A bishop of Antioch, disciple of St. John the Evangelist, and a martyr on this day.-Petr. de Nat., 7. III, c. 64.

IGNATUS.-Dec. 17: G. 420.

This is the translation of Ignatius, mentioned by Evagrius (1. I, c. 16) and Petr. de Natalibus, who makes it 10 kal. Jan. (l. I, c. 73). It began to be celebrated about 450.

Ignis. For dies, in the Martyrologium of Wandalbert (D'Acher., tom. V, p. 340):

hæc fulget tricenis ignibus unda;
Hunc hyemis verisque tenent confinia mensem.

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See Foci. Ignitegium.-The evening, or 8 o'clock bell-couvre-feu, the curfew: Quo facto nocte sequente circa ignitegium," &c.-Guil. Majoris Ep. Andegav. Gest., cap. XX, p. 289, D'Acher.

Ill May Day." 1517, the fear of a commotion in London increased with the year, &c. I remember when I was a child, old men would reckon their age from this day, by the name of Ill May Day (Godwyn's Annals of England, from the year 1508 to 1558, Lond. 1675, p. 21). He proceeds to describe the riots of the London apprentices, which commenced on May Day eve, and for which nine persons were executed, p. 22. It sometimes occurs in our poets: Mowse, in B. Jonson's Silent Woman, says to his visitors, who come with drums and trumpets-“ Out of my dores, you sonnes of noise and tumult, begot on an Ill May Day."—Act iv, sc. 2.

Incarnatio Herilis.-The Dominical Incarnation, in a charter of A. D. 977 (Du

Cange, t. III, col. 1360). This era was established by Dionysius Exiguus,

about the beginning of the 6th century, till which time the era of Dioclesian had been in use. Some time after this, it was considered that the years of a man's life were not numbered from the time of his conception, but from that of his birth, which occasioned the postponement of the beginning of this era for a year, the cycle of Dionysius remaining entire in every thing else. At Rome, they reckon the years from the birth of Christ, 25th Dec., which custom has obtained from the year 1431. In several other countries they also reckon from the Incarnation, but differ as to the day, fixing it, after the primitive manner, not to the day of the birth, but conception of our Saviour. The Florentines retain the day of the birth, and begin the year from Christmas. Joan, the "Fair Maid of Kent," dates her will from this era-from the incarnation, according to the computation of the church of England: "Anno ab incarnacione Domini secundum cursum et computacionem ecclesiæ Anglicanæ mill❜mo ccclxxxv, 9 Ric. Aug. 7 (Royal Wills, p. 78: vide p. 96). See Roman Computation; Years of Christ. Incensio Lunæ.-The same as Accensio Luna, which see-but it appears to be applied principally to the new moons of Septuagesima and Easter. Du Cange quotes two or three lines, which he says are found in all the MS. kalendars, as to the first and last day of the paschal full moon (t. III, col. 1364):

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VI Id. Januar. Incensio Lunæ Septuagesimalis.

VIII Id. Mart. Prima Incensio Lunæ Paschalis.
Nonas April. Ultima Incensio Lunæ Paschalis," &c.

The second line alone appears in the Kal. of Arras, 826. In the Computus of the Saxon MS. kal. (Titus, D. XXVII, fo. 23 b, 24, are the following rules: "Querenda est quartadecima luna siue natiuitas lune quartadecime pascalis ab VIII idus martii incipit in nonas aprl. ultima incensio pascalis lune cessabitq. primi mensis initium nouorum ostendit. Ab .XI. kl. aprl. usque in .XIIII. kl. mai in quacunq. die .XIIII. luna occurrerit, ipsa te ad celebrationem sce. pasche producit. Si u° .XIIII. lune ante .XII. kl. aprl. occurrerit, hoc est .XIII. kal. aprl. aut .XIIII. aut .v. kl. aprl. hoc scito quia paschalis luna non est. Similiter cautus esto ut .XIIII. kl. mai .XIIII. luna non transcendat ad .XIII. kl. aut ad .XII. nam si transcenderit incipies in magnum deduci errorem.

"Sunt autem dies .XII. in quibus luna primi mensis non accenditur, ut idus martius .III. idus martius .XII. kl. aprl. .VIIII. kl. aprl. .VII. kl. aprl. .III. kl. aprl. .III. nonas aprl.

"Si uis inuenire .XIIII. lunam, tene semper in martio .XXX.UI regulares et in aprelio xxx.II. et detractis epactis anni presentis .XIIII. lunam inuenies. Si fuerit .XIIII. luna .1. feria luna pascalis .XX.I. Si secunda feria luna pascalis .XX. Si tercia feria luna .XIIIIII. Si quarta feria luna .VIII. Si quinta feria luna .VII. Si sexta feria luna .XVI. Si septima feria luna

.XII."

Inclina, Domine, aurem tuam.-Introit and name of the 15th Sunday after Pentecost.

Indiction. A revolution of 15 years, which always recommences with unity. They are reckoned separately, like other cycles, with the exception of the olympiads. We know nothing of the origin of this period, nor when nor

why it was established. It is certain that we cannot ascend higher than the time of the emperor Constantine, nor descend lower than that of Constantius.

The first examples that are found in the Theodosian code, are of the reign of the latter, who died in 361. In these first times, it is not easy to fix the years for the Indiction, because all authors do not assign them the same epoch: Some place the first Indiction in 312-—the greater number in 313; others in 314, and some in 315. Common opinion makes it 313, and reckon one for this year, two for the following, and so on to 328, when the same operation recommences.

Three sorts of Indictions are commonly distinguished: the first is that of Constantinople, which began with September. The Greek and French monarchs used it, and a charter of Henry I is extant, in which the Indiction is taken from September.

The second sort of Indiction, more common among the French and English, is the imperial, or Constantinian. It receives the latter name, because it is attributed to Constantine. Another name is Cæsarean, derived from its use by the Western emperors. Its commencement is fixed at Sept. 24.

The third sort began Dec. 25, or Jan. 1, accordingly as one or other day was the first of the year. The popes, particularly after Gregory VII, often employed it in their bulls, in consequence of which it is called Roman, or pontifical. It was not unknown in France, for it is found in ancient writers and diplomatists in the dynasty of the Carlovingians, and was almost the only one followed in Dauphiny in the fourteenth century.

Besides these three, there was a fourth in the registers of the Parliament of Paris, which commences from October. In the new "Traité de Diplomatique" (t. V. p. 238), it appears that Gregory VII introduced a new Indiction, beginning from the 25th of March. A sixth Indiction, commencing at Easter, is pretended to have been observed. This opinion is founded on the dates of two privileges of Innocent II. The first is, "Datum apud Campelium-3 non. Martii, indict. 15, incarn. Dom. anno 1138, Pontif. vero Innocent., PP. anno 9." The second ends thus: "Datum apud Lateranum, kal. Maii, indict. 1, incarn. Dom. anno 1138, Pontif. vero D. Innocent. pp. ao 9." It is certain that the Indiction 15, according to the five manners of beginning it, belongs to the year 1137. Is it a new species, or a fault in the papal chancellor?

Mistakes of the date of the Indiction are not peculiar to Innocent II; during the whole year 1207, the chancellor of Innocent III constantly put the ninth Indiction for the tenth in his bulls. This mistake is also very frequent, and, therefore, does not prejudice the authenticity of the charters in which it is found.

The first year of every cycle of the Indiction is called Indiction 1, and so on to 15. On ascending from 312, we find that the first year of Christ should have been the fourth Indiction, if this manner of computing had been then in use; whence it follows that, to find the Indiction of any year of Christ, 3 must be added to the given number, and, dividing the sum by 15, the remainder is the Indiction sought. If nothing remain, the Indiction is 15 (see Art de Verif. les Dates, t. I, p. 36-8). The following rule is found in Bede's "Canones Lunares," and may be compared with the rules inserted

from Saxon MSS., in v. I, p. 394. "Si nosse uis, quotus sit annus ab incarnatione Domini nostri Jesus Christi, scito quot fuerint ordines Indic-, tionum, utputa quinto anno Tyberij principis 46. hos per 15 multiplica fiunt 690. adde regulares 12. quia quarta indictione secundum Dionysum Dominus natus est et indictione anni cui uolueris. utputa in præsenti una fiunt 703. Isti sunt anni Natiuitatis Domini" (Bed. Oper., t. I, p. 373). A few examples of dates, from the Indiction, may not be useless:

The Council of Rome, held towards June, 342, is dated Indiction xv, and it is the first time the date of the Indiction was used by the Latins. The Council of Narbonne is dated June 27, 788, 23 Caroli Magni anno, Indict. 12. The year 788 was only the 20th year of Charlemagne, and the Indiction was 11; the council is, therefore, presumed to have been held in 791 (see the Hist. of Councils, in L'Art de Verif. les Dates, t. II, p. 33). The bull of Eugene III, granting privileges to St. Peter's, Westminster, is dated thus: "Dat' Kantisberi per manum Roberti, &c. cancell. vIII id. Martii, Indictione IX. Incarn. Dni an. MCXLV. Pontif. vero Domini Eugenii III. Papæ anno 2" (Rymer, t. I, p. 15). The dates of the Indiction and Pontificate do not agree with the year 1145, of which the Indiction is 8; 1145 is only the 1st year of Eugenius III, who was elected March 4 of that year. It is evident that the chancellor reckoned his years from March 25, for March 13, the date of the bull, would, in 1146, be counted from Jan. 1, the second year, and the Indiction 9 agrees with this year. Another bull of the same pope is dated Indiction XI, year 1147, and of his pontificate, 3 (Ibid.) The Indiction is that of 1148, and that year, from March 4, is the third of the pontificate. In a declaration of the privileges of Worcester, dated at Lambeth, " 10 die Januarii, anno ab Incarn. Dom.-1386, Indict. 10, Pontif. Urbani VI anno 9" (Dugd. Monast. Angl., t. I, p. 619). It may be remarked that Leo IX, who held the pontificate from 1048 to 1049, sometimes began the Indiction Sept. 1, and sometimes Jan. 1; and Celestine III often began it with the year from March 25.

Indictum. The fair "du Lendit," or of the Indictum, established at St. Denis in France by Charles the Bald, anciently commenced on Wednesday, in the second week of June. There are ancient charters which are dated before or after it. Urban II, in 1096, established a Lendit at Angers, for the anniversary of the dedication of the church of St. Nicholas, on Septuagesima Sunday, Feb. 10 of that year. The burning of the bridge of Angers is dated "1145, Sabbatum post Indictum," i.e. February 16.

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Indistanter. Without delay. Dr. Fuller was strangely puzzled with this word in Matt. Paris (an. 1242, p. 595): "Statim post dedicationem ecclesiæ Sancti Pauli Londinensis, ut peregrinantes hinc inde, indistanter remearent." He translates this passage thus: "Presently after the dedication of St. Paul's in London, that pilgrims and travellers up and down might indistantly return;" and he adds, "What is meant by the barbarous word indistanter? and what benefit accrued to travellers thereby? I will not so much as conjecture" (Hist. Waltham Abbey, p. 21). The word means literally, not distantly, with respect to time; and in this sense it is used by Matt. Westmon., ad ann. 1244. Indulgences, Indulgentiæ.-These are remissions of the punishment due to sin, granted by the priests of Rome for some consideration. Mabillon found

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