Callista : a Tale of the Third Century

by John Henry Newman

Moreover, Agellius learned from him that they had many partisans, well-wishers, and sympathizers, about the country, whom no one suspected; the families of parents who had conformed to the established worship, nay, sometimes the apostates themselves, and that this was the case in Sicca as well as elsewhere. For himself, old and ignorant as he was, the persecution had proved to him an education. He had been brought near great men, and some who, he was confident, would be martyrs in the event. He had learned a great deal about his religion which he did not know before, and had drunk in the spirit of Christianity, with a fulness which he trusted would not turn to his [pg 336]ultimate condemnation. He now too had a consciousness of the size and populousness of the Church, of her diffusion, of the promises made to her, of the essential necessity of what seemed to be misfortune, of the episcopal regimen, and of the power and solidity of the see of Peter afar off in Rome, all which knowledge had made him quite another being. We have put all this into finer language than the good old man used himself, and we have grouped it more exactly, but this is what his words would come to, when explained.

Coming down to sublunary matters, Aspar said the cave was well provisioned; they had bread, oil, figs, dried grapes, and wine. They had vessels and vestments for the Holy Sacrifice. Their serious want was a dearth of water at that season, but they relied on Divine Providence to give them by miracle, if in no other way, a supply. The place was piercingly cold too in the winter.

By this time they had gained the end of the long gallery, and passed through a second apartment, when suddenly the sounds of the ecclesiastical chant burst on the ear of Agellius. How strange, how transporting to him! he was almost for the first time coming home to his father’s house, though he had been a Christian from a child, and never, as he trusted, to leave it, now that it was found. He did not know how to behave himself, nor indeed where to go. Aspar conducted him into the seats set apart for the faithful; he knelt down and burst into tears.

It was approaching the third hour, the hour at which the Paraclete originally descended upon the Apostles, and which, when times of persecution were passed, was appointed in the West for the solemn mass of the day. In that early age, indeed, the time of the solemnity was generally midnight, in order to elude observation; but even then such an hour was considered of but temporary arrangement. Pope Telesphorus is said to have prescribed the hour, afterwards in use, as early even as the second century; and in a place of such quiet and security as the cavern in which we just now find ourselves, there was no reason why it should not be selected. At the lower end of the chapel was a rail extending across it, and open in the middle, where its two portions turned up at right angles on each side towards the altar. The enclosure thus made was the place proper for the faithful, into which Agellius had been introduced, and about fifty persons were collected about him. Where the two side-rails which ran up the chapel ceased, there was a broad step; and upon it two pulpits, one on each side. Then came a second elevation, carrying the eye on to the extremity of the upper end.

In the middle of the wall at that upper end is a recess, occupied by a tomb. On the front of it is written the name of some glorious champion of the faith who lies there. It is one of the first bishops of Sicca, and the inscription attests that he slept in the Lord under the Emperor Antoninus. Over the sacred relics is a slab, and on the slab the Divine [pg 338]Mysteries are now to be celebrated. At the back is a painting on the wall, very similar to that in Agellius’s cottage. The ever-blessed immaculate Mother of God is exercising her office as the Advocate of sinners, standing by the sacrifice as she stood at the cross itself, and offering up and applying its infinite merits and incommunicable virtue in union with priest and people. So instinctive in the Christian mind is the principle of decoration, as it may be called, that even in times of suffering, and places of banishment, we see it brought into exercise. Not only is the arch which overspans the altar ornamented with an arabesque pattern, but the roof or vault is coloured with paintings. Our Lord is in the centre, with two figures of Moses on each side, on the right unloosing his sandals, on the left striking the rock. Between the centre figure and the altar may be seen the raising of Lazarus; in the opposite partition the healing of the paralytic; at the four angles are men and women alternately in the attitude of prayer.

At this time the altar-stone was covered with a rich crimson silk, with figures of St. Peter and St. Paul worked in gold upon it, the gift of a pious lady of Carthage. Beyond the altar, but not touching it, was a cross; and on one side of the altar a sort of basin or piscina cut in the rock, with a linen cloth hanging up against it. There were no candles upon the altar itself, but wax lights fixed into silver stands were placed at intervals along the edge of the presbytery or elevation.

The mass was in behalf of the confessors for the [pg 339]faith then in prison in Carthage; and the sacred ministers, some half-hour after Agellius’s entrance, made their appearance. Their vestments already varied somewhat from the ordinary garments of the day, and bespoke antiquity; and, though not so simply sui generis as they are now, they were so far special, that they were never used on any other occasion, but were reserved for the sacred service. The neck was bare, the amice being as yet unknown; instead of the stole was what was called the orarium, a sort of handkerchief resting on the shoulders, and falling down on each side. The alb had been the inner garment, or camisium, which in civil use was retained at night when the other garments were thrown off; and, as at the present day, it was confined round the waist by a zone or girdle. The maniple was a napkin, supplying the place of a handkerchief; and the chasuble was an ample pænula, such as was worn by the judges, a cloak enveloping the whole person round, when spread out, with an opening in the centre, through which the head might pass. The deacon’s dalmatic was much longer than it is now, and the subdeacon’s tunicle resembled the alb. All the vestments were of the purest white.

The mass began by the bishop giving his blessing; and then the Lector, a man of venerable age, taking the roll called Lectionarium, and proceeding to a pulpit, read the Prophets to the people, much in the way observed among ourselves still on holy Saturday and the vigil of Pentecost. These being finished, the people chanted the first verse of the Gloria Patri, [pg 340]after which the clergy alternated with the people the Kyrie, pretty much as the custom is now.

Here a fresh roll was brought to the Lector, then or afterwards called Apostolus, from which he read one of the canonical epistles. A psalm followed, which was sung by the people; and, after this, the Lector received the Evangeliarium, and read a portion of the Gospel, at which lights were lighted, and the people stood. When he had finished, the Lector opened the roll wide, and, turning round, presented it to bishop, clergy, and people to kiss.

The deacon then cried out, “Ite in pace, catechumeni,” “Depart in peace, catechumens;” and then the kiss of peace was passed round, and the people began to sing some psalms or hymns. While they were so engaged, the deacon received from the acolyte the sindon, or corporal, which was of the length of the altar, and perhaps of greater breadth, and spread it upon the sacred table. Next was placed on the sindon the oblata, that is, the small loaves, according to the number of communicants, with the paten, which was large, and a gold chalice, duly prepared. And then the sindon, or corporal, was turned back over them, to cover them as a pall.