do not mean that the words of the Council do per se either teach or imply a Purgatory fire; but it is quite clear that the Fathers present at the Council believed this doctrine, and also adopted the most likely plan (by the teaching of the Catechism) for its universal reception and belief in after ages.

With regard to ourselves, it is not easy to give a true statement of the case. That the state of the departed is not such as necessarily to be beyond the reach of prayer has been ruled, we all know, in the highest ecclesiastical court. But, on the other hand, that it is a practice which it is found very difficult to regulate is plain, from what must be considered the recognized doctrine of Indulgences in the Church of Rome. At the present moment, while smarting under the judgment of the Privy Council,-or rather, we would say, while witnessing the recoil from the mere Protestant view of the Judgment Day which is expressed in the theory of Mr. Maurice and his friends,-Church men can scarcely fail to feel that the practical teaching of the Clergy of the Church of England must, in some way or other, have been defective. We are far from saying that the popular view in the Roman Church may not be as dangerous, or possibly more dangerous. But certainly there is cause for grave and anxious consideration. And as we began with saying that this whole question is one on which it is necessary carefully to discriminate between Dogma and Opinion, so we would venture to affirm, in conclusion, so much at least-1st, that in respect of dogma the Clergy are called upon to instruct their people much more definitely than they have yet done concerning the condition of the departed and our relation to them;1 and 2ndly, that there is no reason whatever why such a view as we have ventured to denominate a Judgment Day Purgatory should be excluded from the number of pious opinions which are allowable. So far, in fact, the recent Judgment seems to have determined: perhaps it may lead to a result very foreign to the expectations of the Lords of Her Majesty's Privy Council.

1 S. Chrysostom affirms ἐνομοθετήθη ὑπὸ τῶν ̓Αποστόλων τὸ ἐπὶ τῶν φρικτῶν μυστηρίων μνήμην γίνεσθαι τῶν ἀπελθόντων. (In Epist. ad Philipp.)

264

CATHEDRALIA.

By the Rev. MACKENZIE E. C. WALCOTT, M.A., F.R.S.L., F.S.A., Præcentor and Prebendary of Chichester.

"Most certain truth it is, that churches cathedral and the bishops of them, are glasses, wherein the face and very countenance of apostolical antiquity remaineth even as yet to be seen, notwithstanding the alterations which tract of time and the course of the world hath brought."-HOOKER.

"EVERY cathedral in its first institution," writes Bishop Stillingfleet, "was as the temple to the whole diocese, where the worship was to be performed in the most decent and constant manner; for which end it was necessary to have such a number of ecclesiastical persons there attending, as might still be ready to do all the offices which did belong to the Christian Church, such as constant prayers, and hymns, and preaching, and celebration of Sacraments, which were to be kept up in such a church, as the daily sacrifice was in the Temple." The cathedral was designed for the celebration of the most solemn service which devotion could devise in a fabric as worthy of its holy purpose as the highest art of man could frame; a daily service "cum cantu et jubilatione," with chanting and great joy, as the statutes of Ely say.

The origin of cathedrals has been dated by some to the age of Constantine the Great, by others to a still earlier period, whilst another class of writers refer them to the age of Anacletus, and parish churches to that of Evaristus. (Mayer, i. 37.) The signs of cathedralitas are: 1. The right of ringing bells before other churches; 2. The right of processions beginning and ending in it; 3. The residence of a bishop; 4. The existence of a theological prebend; 5. The election of a capitular vicar by the canons. (Scarfantoni, ii. 268.) Cathedrals take precedence according (1) to the rank of their bishops; some being (i.) patriarchal (Frances, c. xxxiii. n. 64); some (ii.) metropolitan (n. 135), which are subdivided into patriarchal, wherein is a primate having prerogative of authority over other archbishops (ibid., n. 75), and metropolitan simple, in which the prelate is metropolitan and archbishop (ibid., c. 77, 87), and (iii.) simply cathedral, whereof the bishop is suffragan to a metropolitan (ibid., n. 92); or (2) antiquity of foundation (Frances, c. xxxiii. n. 58, 59, 109); or (3) precedence of bishops (ibid., xxxiii. 58, 95.) The archbishop presides over many bishops; the primate presides over metropolitans and archbishops (Frances, c. i. p. 13; Mayer, i. 34.) A metropolitan is the same as an archbishop (Frances, p. 14, num. 120; Mayer, i. 158), but formerly was the president of the lesser province (Mayer, i. 34); primate merely denoted the president of a chief or first

rate city; the metropolitan is the same as an archiepiscopal church (ibid., c. xv. p. 152, comp. 114). A cathedral church (Germ. Höhe Stifter) derives its name from the see or seat of the bishop (Frances, c. v. n. 152; Mayer, i. § iv. p. 35): "according to the same sense," Hooker observes, "wherein S. Ignatius, speaking of Antioch, termeth it his throne." The word itself is confined to the Western Church, and is not older than the 10th century; and for the honour of his chair, the cathedralicuni (first mentioned in the 6th century) was paid (Frances, 152) Scarfantoni says, in the time of Honorius III., by all the clergy of the diocese (Scarf., iii. 149, 150, 171). For this reason they are styled simply cathedral church of such a city, not of such a saint, as are other churches (n. 158, c. xv. 184), the bishop taking his title from his diocese or city in which his church stands. According to Celtic custom, the Bishops of Meath, Ossory, Sodor and Man, Galloway, Argyll and the Isles, Moray, Orkneys, and Caithness, did not take their titles from the cathedral city. The cathedral is the mother or parish church of the entire diocese (Mayer, i. p. 35, Frances, num. 173; c. xvi. n. 16; c. xxi. n. 17) all other churches being but chapels; the bride of the bishop (c. vii. p. 108; xvii. n. 177; Scarf., i. 244), who imparts to it prerogative and superiority over all inferior churches; and the rule and pattern of the diocese (Frances, c. ii. n. 139; Council of Noyon, c. iv.); the bishop being the parish priest of the diocese (Mayer, i. 55), and president and rector of the cathedral, and prelate of all other churches in his diocese (Frances, c. ii. n. 138). In some places the cathedrals were called at an early period Cardinal (Mayer, i. p. 42); in Germany, Domkirche, the LORD's house; and by contraction, in Italy, Duomo; as Mayence was formerly known as the Dom; whilst subordinate churches were known as Basilicæ or Oratoria (Mayer, i. p. 39). Basilica is applied to Chichester (Gale, ii. 166), Rochester (ibid., i. 347, 351), and to large churches (ib., ii. 109; Matt. Par., 1029; and Ann. Waverl. Gale, ii. 234; see also my "Church and Conventual Arrangement," p. 56); and to churches before consecration (ibid.) Minster is also a generic name for cathedrals, as they were often monastic, and founded on the monastic system (Mayer, i. 36). The mere will of the sovereign constitutes a city, which does not depend on the existence of a see in it for its title (Frances, c. iv. n. 89, p. 64), even if he addresses it as a city, or endows it with civic privileges; but there cannot be a cathedral without a bishop, for he is its head, and the chapter are its members (c. iii. n. 21, pp. 43, 610). The collegiate church had no bishop's chair, but possessed merely a chapter of canons with their vicars.

A cathedral ought to be built only in the larger cities, according to the Councils of Sardica, c. vi.; Laodicea, c. lvii.; and Canon Law (c. iv. pp. 58, 64), in order to maintain the high dignity of

the Episcopate; and a cathedral city has precedence of all others (p. 70). The reasons for the change and alteration of old cathedral churches, and the erection of new, have never been strictly observed, being founded on usefulness or necessity. For instance, the site has been changed on account of an inconvenient or bad situation, as "Old Sarum" (n. 178, c. vi.), owing to the presence of war, plague, unhealthy climate, floods, a barren soil, inroads of enemies, or the society of evil persons (c. vi. n. 178, 146, 150), but not owing to the increase of the city (n. 58). A new cathedral is to be erected when a diocese is divided (n. 116). By the union of a cathedral and collegiate church both become the bishop's church (c. viii. n. 153). Where two sees are united, the bishop in episcopal instruments was to place the name of the cathedral in which he was resident before that of the other (c. viii. n. 361); but if one is acknowledged to be more eminent in age or dignity, then that always is to take precedence (n. 369). If a church is no longer a see, by suppression or translation (c. i. n. 60), then it retains neither its name (c. vii. n. 62) nor honours (c. ix. n. 103), as in the case of Westminster, Hexham, Lindisfarne, &c., unless by special reservation. The minster of Monte Cassino was reputed to be cathedralis habitu, although it had no bishop (Frances, p. 610). In the case of building a cathedral, the bishop and chapter are to consent to the model and design of the fabric (c. xii. n. 44), the bishop having the choice of the site (n. 84), which should be in the centre of a city (c. xiv. n. 28, 29), near the palace (c. xxix. n. 29).

As the parish church of the diocese, all others being chapels (c. xvi. n. 16, p. 258), it possesses the right of sepulture, which all in the diocese can claim (c. xvii. n. 59, 176). In it daily service should be said (c. xviii. n. 195), and it has the right of Baptism (c. x. n. 118; Mayer, i. 49; Martene, de Ant. Eccles. rit. i. 5); and, out of respect, all parishioners were bound to visit it at Easter (ibid., lib. iii. 171. Comp. Thes. Anec., iv. 902, 955.) At Chichester, the payment of S. Richard's pence was paid by way of compensation for omission to visit the church, as S. Chad's pennies were at Lichfield. It is at once a cathedral and a parish church (Frances, c. xxi. n. 17), and possesses the rights of a parish church (c. xxi. n. 144), of daily public prayer (c. xviii. n. 195, p. 290; c. xxxi. n. 96), administration of Sacraments (c. xvii. n. 146; xxi. n. 101, 110, 83), burial of the dead (c. xxxiv. n. 95), matrimony (c. xi. n. 131), tithes (c. xxi. n. 158) and first-fruits, offerings and oblations (c. xxi. n. 23-29). In cathedrals, councils were held; academical honours conferred; and manumission granted, on the petition of the serf's lord, who laid his petition on the altar at Easter, to be signed by the clergy, while a priest opening the doors, exclaimed, "Jam passæ sunt portæ," implying that the freedman might now go whither he pleased (Mayer, i. 49). Coronations and solemn processions likewise took place in the cathedral

(ibid., 50, 51). An enclosure at 40 paces (about 60 yards) distance was drawn round the cathedral, to serve as a cemetery (c. xxvi. n. 115; xiii. n. 72), and a close within which the houses of the clergy might be built, but none other. The privileges of the church extended to this precinct-porches, and cloisters, and gardens; and, in consequence, all secular cases and proceedings, markets, fairs, traffic, and business, were forbidden in them (c. xxvi. 452). In consideration of its being the chief or mother church of the diocese, the cathedral was permitted to have seven bells (c. xxiv. n. 154), and control the number and size of the bells of other churches (n. 158). A collegiate church, if raised to the rank of a cathedral, loses its ancient privileges (c. xxx. n. 347). The collegiate church took its origin in the fact that there was not sufficient room in cathedrals for the number of candidates for vacant places, so that parish churches were converted into capitular establishments (Mayer, i. 169). The clergy of the cathedral were called clerus major primi generis, and the collegiate clergy clerus major secundi generis. These furnished four deacons and four subdeacons at a pontifical mass (ibid., 166). Frances (c. xiv. n. 54) inclines to the belief, that when the Church grew in strength, there were three classes of clergy: 1. Clergy seculars, living on their own means and apart; 2. Clergy having their own property, living in a collegiate manner, but without vows; 3. Clergy living in a college, under the three vows. When P. Dionysius I. (n. 86) instituted or revived benefices, and allotted incomes to the individual clergy, he reserved a certain portion for the superior clergy, who were named canons, from their rule of life and order in their churches, which served as a model to the rest. Simplicius in 472, Gelasius, Gregory the Great, and Gregory II. (Ducange, ii. 101) divided the revenues into four parts: 1. For the bishop; 2. For the clergy, according to their rank and merits; 3. For the poor; 4. For the church (comp. 1st Orleans, c. v. 14; Worms, c. vii.; Carpentras, c. xi,; 1st Mayence, c. x.; Thom. iii. 184, 185, 189); and Pope Gregory, in his reply to Augustine, directed him to have his clergy living in common with him, according to primitive practice. One trace of this old custom long survived in the retention of the cellarer as the second dignitary in a cathedral; from that office, those of the almoner, the hospitaller, and infirmarer were afterwards detached. The constitution of a college or capitular body of seculars and regulars alike embraces the possession of a seal, the right of electing a dean, of constituting a syndic, of holding chapters, and enacting statutes (J. Mayer, Nov. Thes., i. § 28, p. 61), and in a cathedral, of electing the bishop (ibid., xxxvi. p. 70).

According to Beyerlinck (Theatrum Magnum, iv. 66), the primary idea of a cathedral was that of a corporation or college of regulars, following the Apostles' rule or nowvwvía (Acts ii. 42), and