The solemnity begins, as on the preceding days, with the night office, at which the lights are again extinguished. This custom is very ancient, but the use of the triangle with the lumen Christi is of later introduction.[166]
Mediæval writers begin their description of the other ceremonies with the blessing of the fire, which, even then, was performed early in the morning. Concerning the origin of this rite, it has been held that it took place not only on Holy Saturday, but every evening at Vespers.[167] Still the evidence for this is not sufficiently strong, and, on the other hand, this rite harmonises in an especial way with Holy Saturday as the appointed date for the administration of baptism, for which a favourite name was illumination (illuminatio, φωτισμός). The name illuminandi was common also for those about to be baptised.
To the same association of ideas, the Paschal candle certainly owes its origin. It is not yet clear where we are to look for the origin of this custom. In Spain, there is evidence to show that the blessing of a candle or lamp (lucerna) on Easter night was common. The fourth synod of Toledo (633), in its ninth canon, recommends the adoption of this practice to the churches of Galicia. The Paschal candle is a symbol of Christ, and is blessed through the chanting of the præconium paschale or Exsultet, a grand song of triumph, said to have been composed by St Augustine. This candle, placed in its own candlestick near the altar, is lit at High Mass throughout Eastertide. Two prefaces for its blessing are found in the writings of Bishop Ennodius of Pavia († 521), and mediæval liturgical writers generally attribute the blessing of the Paschal candle to Pope Zosimus.[168]
At an earlier period, the special ceremonies of Holy Saturday commenced in the afternoon, the forenoon being devoted to decorating the church and preparing for the festival.[169] These ceremonies are, the blessing of the Paschal candle, the lections from the Old Testament, and the blessing of the baptismal font, all of which are only preparatory to the solemn administration of baptism. As has been said, these ceremonies only commenced towards evening and continued into the night, which was observed as a vigil (pervigilium paschale). When they were concluded, the neophytes were baptised, and then, also in the night, followed the Mass of the day. To this the newly baptised, along with the people and clergy, proceeded in a solemn procession from the baptistery, when there was one, to the principal church. The Emperor Constantine allowed the streets and squares of the capital to be illuminated on this night. He himself as a catechumen passed the night in prayer in his private chapel, and hallowed the Easter festival by the bestowal of rich alms. The Mass is entitled in the service-books, in vigilia paschæ. Since it came after midnight, the Alleluia could be sung at it. This arrangement as regards the time of the Mass still held good in the eleventh century, for Rupert of Deutz (De div. Off., 7, 11) still speaks of it as being the established practice, and only later on were the above-mentioned ceremonies and the Mass transferred to the afternoon of Saturday, the Alleluia thus coming before its time. Upon this followed the psalmody of Easter, which had to be made as short as possible on account of the length of these ceremonies. Sermons also were usually short at Easter, for the same reason.[170]
In the early centuries, the Roman rite was much simpler. The festival commenced with the recitation of the creed by the candidates for baptism and a prayer by the Pope over them. Then followed the other preparations for baptism, the renunciations, four lessons from the Old Testament, the singing of Psalm xli., two prayers, the blessing of the baptismal water, the baptism itself, and the confirmation of the baptised. The Mass concluded the function.[171]
We must now see what special features the other liturgical documents contained. In the missale Gallicanum,[172] we find, after the prayers for each of the hours, the Exsultet, and the blessing of the Paschal candle, then the general intercessions for all estates of Christian men, concluding with intercessions for the neophytes and competentes. Upon this follows the baptismal rite (opus ad baptizandum), viz., the exorcisms, the blessing of the baptismal water, the washing of the feet, and the baptism itself. Then come the prayers for the Mass. The rite in the Missale Gothico-Gallicanum is exactly the same.[173]
The Gelasian sacramentary prescribes the following rite for Holy Saturday: Early in the morning, the exorcisms shall be made over the catechumens, and, after they have made their solemn renunciations, they shall repeat the creed (redditio symboli). About the eighth hour, the clergy shall assemble in the sacrarium, commence the litanies there, and proceed to the altar; at the Agnus Dei, the Paschal candle is to be lighted and blessed, but without the chanting of the Exsultet. Then the lections from the Old Testament are read, each with a prayer, and after them takes place the blessing of the font and the baptism of the neophytes.
According to the edition of the Gregorian sacramentary used in France, the clergy and people assemble in the church about the eighth hour, i.e. about 2 P.M., according to present reckoning. Two candles were then lit, which were held by notaries, one on the right, the other on the left of the altar; while a lector from the pulpit read the Old Testament lections, each of which concluded with a prayer. Thereupon the clergy and the bishop proceeded in procession, the notaries with the candles leading the way, to the baptistery, where the baptismal water was blessed. After the blessing of the water, which was the same as that now in use, the baptism followed, at which it is to be observed a distinction is made between children and those who are grown up. The former were confirmed also immediately after baptism, the ritual and significance of confirmation being here clearly shown.[174] After the baptism, the litanies are sung in the church by singers, who then intoned the Gloria in Excelsis. The Mass of the day brought the function to a close.
Just as the Church marked the anniversary of the dedication of a church and of ordination by a special festival, so was the anniversary of their baptism a day of joy and thanksgiving for the baptised. It was also a day for renewing their baptismal vows, and for serious self-examination. The Church provided for this inasmuch as she was accustomed to celebrate this anniversary, and appointed a special Mass for it. It was called the pascha annotina.[175] A festival of this nature had a raison d’être only so long as it was customary to baptise people when they were grown up. When it became general to baptise little children immediately after their birth, this festival fell out of use. The pascha annotina, however, appears in the Homilarium compiled by Paul the Deacon by command of Charlemagne, about 785-90, and in the Sacramentary of Essen, composed between 850 and 874.