literature, but was acquainted with the principal European languages, and also with Persian, Arabic, and Hebrew. His prose works display wide erudition and considerable intel- lectual vigour, and contain much interesting and curious information ; but their style is dull and tedious, and they are now very generally forgotten. His poetry never rises
above pleasant and well-versified commonplace.
The following are his principal writings :—Maria, an elegiac ode, 1786; Diseases of Prisons and Poorhouses, 1795; History of Medi- cine, 1795; Parish lVorkhouscs, 1798; Song of Songs, translated from the Hebrew, with notes critical and explanatory, 1803; Tri- umph of Britain, an 0dr, 1803; Jlemoirs of the Life and lVritings of Alex. Geddes, LL.D., 1803; The Nat-are of Things: (I. Didactic Poem, translated from the Latin of Titus Lucretius Cams, with the original text and notes philologieal and explanatory, 1805—7, 2 vols. 4to, which is still of considerable value for its parallel passages and quotations both from European and Asiatic languages ; Oration on the Structure and Physiology of Plants, 1808; Essay on Medical Technology, 1810; The Book of Job literally translated, &c., 1812; The Study of Medicine, 1822, 4 vols. 8vo, 3d ed. in 183:2, edited by Dr Samuel Cooper; and The Book of Nature, 1826, 3 vols. Sec Memoirs by Olinthus Gregory, LL.D., 18:28, and a biographical sketch in the Gentleman’s Magazine. for March 1827. His Thoughts for all Seasons, in. Prose and Verse, was published, with a short- biographical sketch, in 1860.
GOOD FRIDAY, the usual English name for the day observed throughout a great part of Christendom as the anniversary of the passion and death of Christ. In the Greek Church it has been or is known as mic-xix [crav- péo‘ipov], rapao-Kevri, rapao-Kevfi hey/(Mn or dyL'a, o-m'rnpi'a 0r 1d o’w‘rfipia, ifliépa roi} oravpoi}, while among the Latins the names of most frequent occurrence are Pascha Crucis, Dies Dominicae Passionis, Parasceve, Feria Sexta Paschze, Feria Sexta Major in Hierusalem, Dies Absolutionis. It was called Long Friday by the Anglo-Saxons[1] and Danes; in Germany it is sometimes designated Stiller Freitag (com- pare Greek, 6,880,121; drpaK-ros ; Latin, hebdomas iuol’ficiosa, non laboriosa), but more commonly Charfreitag. The etymology of this last name has been much disputed, but there seems now to be little doubt that it is derived from the Old High German chard, meaning suffering or mourning.
The origin of the custom of a yearly commemoration of the crucifixion is involved in some obscurity. It may be regarded as certain, indeed, that among Jewish Christians it almost imperceptibly grew out of the old habit of annu- ally celebrating the Passover on the 14th of Nisan, and of observing the “ days of unleavened bread,” from the 15th to the 21st of that month. In the Gentile churches, on the other hand, it seems to be well established that originally no yearly cycle of festivals was known at all. The weekly observance of the dies dominica, however, became universal at a very early date; and the practice of giving special prominence to Easter Sunday (the first Sunday after the 14th of Nisan), as well as that of keeping a previous fast of considerable rigour, though of indeterminate duration, had established itself in Egypt and in the Western churches at least by the middle of the 2d century. The accounts which have been transmitted by Eusebius, Socrates, and Epiphanius of the paschal controversies, which began to be agitated about 160 a.d., are obscure on many points—so obscure, indeed, as to suggest doubts whether these historians had altogether comprehended the questions under discussion. So much, however, is clear, that Occidental feeling had even then begun to take great offence at the prevailing Eastern practice. In Asia Minor, Syria, and Mesopotamia, the 14th and 16th of Nisan were specially observed, alto- gether irrespective of the day of the week, and for this apostolic sanction was urged by Polycarp ; but Anicetus of Home, with great earnestness, though still with deference, pleaded immemorial usage for the custom of observing a Friday and Saturday fast followed by an Easter Sunday feast. As the Western churches gained in influence, the practice of tolerance became increasingly difficult; already in 190 a.d. we find Victor of Rome insisting on the conformity of Polycrates of Ephesus, and proclaiming the con- tumacious Asiatics to be out of communion (dxowmwfirovs). To secure uniformity in this matter was one of the objects for which the council of Nice was convened in 325: no canon, however, was framed by the fathers there assembled, but it was recommended in a circular letter that Easter (WdO'Xa) should invariably be observed on a Sunday, and that the passion should, with equal regularity, be commemorated on Friday. Considerable progress towards the compulsory establishment of a uniform paschal usage was made in the years immediately following; thus, by a canon of the council of Antioch (341), the followers of the Oriental use were laid under severe ecclesiastical censurcs ; in the decrees of that of Laodicea (361) the ominous word ai’pems is heard (ai'peo-ig 76v recoupcsxaLSeKarier); while in the Theodosian Code (xvi. 5, 9; 6, 6; 10, 24), the Quartodcci- mans are formally ranked among the other heretics whose error is to be visited with civil pains and penalties.
From the earliest period of its observance, the day was marked by a specially rigorous fast, and also, on the whole, by a tendency to greater simplicity in the public services of the church. Prior to the 4th century there is no evidence of non-celebration of the eucharist on Good Friday; but after that date the prohibition of communion became common. In Spain, indeed, it became customary to close the churches altogether as a sign of mourning ; but this practice was condemned by the council of Toledo (633). In the Romish Church the Good Friday ritual at present observed is marked by many special features, most of which can be traced back to a date at least prior to the close of the 8th century (see the Ordo Romanus in Muratori’s Lil-airy. Rom. Vet). The altar and officiating clergy are draped in black, this being the only day on which that colour is permitted. Instead of the epistle, sundry passages from Hosea, Habak- kuk, Exodus, and the Psalms are read. The gospel for the day consists of the history of the passion as recorded by St John. The reading of this is followed by bidding prayers for the peace and unity of the church, for the pope, the clergy, all ranks and conditions of men, the sovereign, for catechumens, the sick and afflicted, heretics and schismatics, Jews and heathen. Then follows the “adoration of the cross ” (a ceremony said to date back to near the time of Ilclena’s “ invention of the cross ”) ; the hymns J’ange Lingua and l'exilla Ii‘egis are sung, and the reserved host brought out and partaken of by the priest. In many Roman Catholic countries, as, for example, in Spain, it is usual with the faithful to spend much time in the churches in medita- tion on the “seven last words” of the Saviour; no carriages are driven through the streets; the bells and organs are silent; and in every possible way it is sought to deepen the impression of a profound and universal grief. In the Greek Church also the Good Friday fast is excessively strict; as in the Roman Church, the passion history is read and the. cross adored ; towards evening a dramatic representation of the entombmcnt takes place, amid open demonstrations of contempt for Judas and the Jews. In Lutheran churches the organ is silent on this day; and altar, font, and pulpit are draped in black, as indeed throughout lloly \Veek. In the Church of England the history of the passion from the gospel according to John is also read ; the collects for the day are based upon the bidding prayers which are found in the Ordo Romanus.
American author better known under the pseudonym of Peter Parley, was the son of a Congregational minister, and
was born at Ridgeficld, Connecticut, August 19, 1793. In
- ↑ See Johnson’s Collection of Ecclesiastical Law's (vol. i., anno 957): Housel ought not to be hallowed on Long Friday, because Christ suffered. for us on that day.”
