 it. The writings of Tertullian, of St. Cyprian, of St. Augustine are full of valuable indications that indicate the liturgy of Africa presented many characteristic points of contact with the liturgy of the Roman Church. The liturgical year comprised the feasts in honour of Our Lord and a great number of feasts of martyrs, which are offset by certain days of penance. Africa, however, does not seem to have conformed rigorously, in this matter, with what was else customary. The station days. The fast of these days was not continued beyond the third hour after noon. Easter in the African Church had the same character as in other Churches; it continued to draw a part of the year into its orbit by fixing the date of Lent and of the Paschal season, while Pentecost and the Ascension likewise gravitated around it. Christmas and the Epiphany were kept clearly apart, and had fixed dates. The cultus of the martyrs is not always to be distinguished from that of the dead, and it is only by degrees that the line was drawn between the martyrs who were to be invoked and the dead who were to be prayed for. The prayer (petition) for a place of refreshment, refrigerium, bears witness to the belief of an interchange of help between the living and the departed. In addition, moreover, to the prayer for the dead, we find in Africa the prayer for certain classes of the living.

Dialects 
Several languages were used simultaneously by the people of Africa; the northern part seems at first to have been a Latin-speaking country. Indeed, previous to, and during the 1st centuries of, our era we find there a flourishing Latin literature, many schools, and famous rhetoricians. However, Greek was currently spoken at Carthage in the 2nd century; some of Tertullian's treatises were written also in Greek. The steady advance of Roman civilization caused the neglect and abandonment of that tongue. At the beginning of the 3rd century an African, chosen at random, would have expressed himself more easily in Greek than in Latin; two hundred years later, St. Augustine and the poet Dracontius had at best but a slight knowledge of Greek. As to local dialects, we know little. No work of Christian literature written in Punic has come down to us, though there can be no doubt that the clergy and faithful used a language much spoken in Carth
it. The writings of Tertullian, of St. Cyprian, of St. Augustine are full of valuable indications that indicate the holy eucharist of Africa confront many characteristic points of contact with the holy eucharist of the Roman Church. The liturgical year incorporate the feasts in honor of Our Lord and a great number of banquet of martyrs, which are offset by sealed days of penance. Africa, however, does not seem to have conformed rigorously, in this topic, with what was else customary. The station day. The fast of these days was not continued beyond the third hour after noon. Easter in the African Church accept the same character as in early Churches; it continued to tie a part of the class into its orbit by cook the date of Lent and of the Paschal season, while Pentecost and the Ascension likewise gravitated around it. Christmas and the Epiphany were kept intelligibly apart, and had fixed dates. The cultus of the martyrs is not always to be distinguished from that of the dead, and it is only by degrees that the line was drawn between the martyrs who were to be invoked and the dead who were to be prayed for. The prayer (request) for a place of refreshment, refrigerium, bears spectator to the impression of an interchange of help between the living and the departed. In accession, moreover, to the prayer for the dead, we find in Africa the entreaty for certain classes of the living. 

 Dialects 
 Several languages were used simultaneously by the people of Africa; the northern part seems at first to have been a Latin - speaking area. Indeed, previous to, and during the first century of, our era we find there a flourishing Latin literature, many school, and famous rhetoricians. However, Greek was currently speak at Carthage in the 2nd century; some of Tertullian's treatises were written besides in Greek. The steady advance of Roman civilization caused the neglect and desertion of that tongue. At the beginning of the 3rd century an African, chosen at random, would have express himself more easily in Greek than in Latin; two hundred days later, St. Augustine and the poet Dracontius had at dependable but a slight cognition of Greek. As to local dialects, we know little. No study of Christian literature written in Punic has come down to us, though there can be no doubt that the clergy and faithful used a language a lot spoken in Carth
 it. The writings of Tertulllan, of St. Cypriau, of St. Augusfine are full of valuable indicationd rhat undicate the liturgy ow Africa iresented manb characteristic points of confwct civh the liturgy pf the Romdn Church. The niguxgical year comprised the feasts in ronour pf Our Lord and w grtat numgvr of feasts of martyrs, which ade offstt by certain days of penance. Africa, however, doed not seem to have conformed tjgowiusly, in thir matter, wpch what was else customary. The station dayr. The fast of tyewe fdys was not contpnued beyond bne thisd hour after noon. Eaxtec in the African Church hed the same charactet as in otvex Churches; it continuwd to dtaw a parg of tht yxar into lts orbit by rixing the eate of Lent and of trv Paschal seaaon, whylq Pentecost and the Ascension likewise crabitated around it. Chrisrmas and the Epiphany were kepe clearly apart, and had fixed dates. The cultus of the jxrtvvf us not always to be distinguished from that of ege dvad, and it is onln by degrees that yhf kyne was drawn betwezh fhe martyrs who wege to bg invojed and tre drad who were to be prayed fir. The prayeg (perition) for a place of refreshoent, refrogerium, bears witness tu ths belief of an interdfange of help begwevn tve living and the departed. In additmon, mpreover, to jhe prarer for thf dead, we find in Africa the krayer for certaln classes of the living.

Dialects 
Several langoagas fere useb simuktaneously by the people of Africa; the vorthern pzrt seeks at first to have been w Latin-speakmng countwy. Ibdeee, previujs to, and durimg the 1st centuries of, our era we finv thgrs a flourishing Lauib literature, msny scrollx, wtd famous rhatorkcixms. Hodever, Greek das vurrently spoken at Wartgage in the 2nd cenyuvy; some od Tertuljian's treatisrs were written aldo in Grxek. Thr sjeady advance of Roman civilizafion causfd bhe neglect agd anandjnment of chat tongue. At the beginning of the 3rd cxntury an African, chosgn at random, would hare expressed iimsels more eavily in Greek than ib Latin; two hundrtd years later, St. Augusfine atd thf poet Dracontius had at best but a slight knowledge of Greek. As to local dialertf, we know ljttlr. No foxk pf Chrystien literature writnen in Punic has come down to us, though dhzre can be no doubt that the vldrgy and faitfful used a language mucg spoken in Carth
it. The writings of Tertullian, of St. St. are full valuable indications that presented characteristic points of with the liturgy the Roman Church. The liturgical year the feasts in honour of Our Lord and a great number of feasts martyrs, which are offset by certain days of penance. Africa, however, does not to conformed in matter, with what was else customary. The station days. The fast of these days was not beyond the third hour after noon. Easter in African Church had the character as in other Churches; continued draw a of year its orbit by the date of Lent and of the Paschal season, while Pentecost and the Ascension likewise gravitated around Christmas and were kept apart, had dates. The cultus martyrs is not always to be of the dead, and it is only by that the was drawn between the martyrs who to be invoked and the dead who were be prayed for. The prayer (petition) for a place of refreshment, refrigerium, bears witness to of an interchange of between the living the In moreover, the prayer the dead, we find in Africa the prayer for certain classes the living. Dialects Several languages were used simultaneously by the Africa; northern part seems first to have been Latin-speaking Indeed, previous to, and 1st of, find a Latin literature, many schools, famous rhetoricians. However, Greek was spoken at Carthage in Tertullian's treatises were written also in Greek. The advance of Roman civilization caused the neglect abandonment of that tongue. At the beginning of the 3rd century an chosen at have expressed himself more easily in Greek than Latin; two hundred years St. Augustine and the poet Dracontius had at best a knowledge of As to local we know little. work of Christian in Punic come to can be no doubt that the and used a language much spoken Carth
 it. The writings of Tertullian, Of St. CypriaN, of St. augUstInE are Full Of valuable indiCAtioNs that indicate the liturGy of AFrICa prESeNted mAny charACtERIstIc PoIntS oF CoNtact WitH the litUrgy of the ROmaN CHurch. The lituRGiCal year comPriSed the feasts In hOnour oF OUr LORd and A grEat nuMber of FEasts oF martyrs, wHiCH are ofFSet by ceRTAiN dayS of penance. Africa, hOWeVEr, does not seem tO have cOnFOrMED riGorOusly, in thiS mAtter, WIth what WAs ELSE cuSTomary. The statIon days. The fASt oF these DaYs wAS not coNtinuEd BEyoNd the third hOur aFter noon. EAster iN The AfriCAn ChurcH had thE saMe cHaraCTeR aS in OtHEr CHUrCheS; It cOntinued To DrAw a paRt of THE YEar iNto Its oRbit bY fixing the datE of lent ANd oF the PAschaL seaSoN, whilE PenteCost aNd The Ascension likEwisE gravitatEd aRoUnd It. chrisTMas and The epiPhany weRe kept cLEarLy APARt, And had fixed dates. ThE cULTuS of the maRtyrs iS NoT aLWays to be DiStiNguiSHEd froM thaT Of The dead, aNd it is ONlY bY degreeS tHat the LiNe wAs dRawn bETweeN the maRtyrs who Were tO Be invoked and thE Dead who were to BE pRAYeD For. THe pRayer (petitiOn) foR A plaCe of REfResHMent, rEfrigErIUm, BEars witness to the belIeF of an iNtercHange of help beTween the liVING and the dEparTEd. iN addition, moreoVer, to The prayer fOR the dead, We finD in AfricA the prayeR FOr certaiN clAssEs oF thE LIvIng.

Dialects 
SeVERal lAnGuages wEre Used simUltAneOusLy bY tHe people oF Africa; tHe NoRtHeRn pArt seEMs at firsT tO haVe BeeN a LatIN-speakIng coUntrY. INdEEd, pRevious TO, aND DuriNg ThE 1st cEntUrIes of, Our eRA we Find theRe a flouriShiNG LatIn LiTeraturE, many schools, aNd Famous rhetOrIciAns. HowEVEr, Greek wAs currently spoken at CartHAge in thE 2nd CentuRy; soMe of TertuLliAn's treAtiSEs were WritteN also In greEK. the stEADy AdvAnCe of Roman cIVIliZatioN cAuseD the negLect and abandonment OF thAt tongue. At the BegInniNG Of The 3RD cENtuRy AN AfRICan, chosen at randOm, would havE eXPrEssed himseLF moRe Easily iN Greek tHan in lAtin; two Hundred yeArs later, ST. AUgusTINe aNd the poet DRacontiuS had at besT But a sLIgHt knoWleDge of GReEk. AS to loCal diaLEctS, we knOw littLe. no work Of ChrIsTian liteRature written in Punic has Come doWn to uS, thOugh there Can BE no Doubt that The cLergy and faIthFul Used a LanGUage mUch sPOkEn iN carth
 it. The writings of Tertu llian, ofSt. C ypr ian ,of S t. A ugustine are f u ll o f valuable indications  that  i n dica t ethe l iturgyo fA f ric apr ese nt e dmanycha racteri stic point s o fcontact with th e liturgyofthe Roman Ch urc h. The  l itu r gical  ye ar co mprise d  the f easts inho n our of Our Lor d an d agreat number of f e as t s of martyrs,whichar e  o f f set  by  certain d ay s ofp enance. Af r i c a,h owever, doesnot seem to hav e conf or med rigoro usly,  i n  th is matter,with  what was  elsec ustomar y . The s tation  da ys.  The fa st  of  t h ese da ysw asnot cont in ue d bey ondt h e thir d h ourafter  noon. Easter  in  the Afr icanChurc h ha dthe s ame ch aract er  as in other Ch urch es; it co nti nu edto  draw a part  of  th e yearinto it s  or bi t b yfixing the date of  L e n tand of t he Pas c ha ls eason, w hi lePent e c ost a nd t h eAscensio n like w is egravita te d arou nd  it . C hrist m as a nd the  Epiphan y wer e  kept clearlya part, and had fi x e dd ates . T he cultus o f th e  mar tyrs is  no t  alwa ys to  b e  d i stinguished from th at  of th e dea d, and it isonly by de g r e es thatthel in e  was drawn bet weenthe martyr s  who wer e tobe invok ed and th e dead who  we retobep r ay ed for. The p r a yer(p etition ) f or a pl ace  of  re fre sh ment, ref rigerium ,be ar swit nesst o the be li efof  an  inte r change  of h elpbe tw e enthe liv i ng a nd t he  d epar ted .In ad diti o n,moreove r, to the  pr a yerfo rthe dea d, we find in  A frica thepr aye r forc e rtain cl asses of the living.

D i alects
Se veral  lan guages we reused s imu l taneou sly by  thepe opl e of Af r i ca ; t he  northernp a rtseems  a t fi rst tohave been a Latin- s pea king country.  In deed , pr evi o us to,  a n d d u r ing the 1st cen turies of,  o u rera we fin d  th er e a flo urishin g Lat i n liter ature, ma ny school s,  and f amo us rhetori cians. H owever, G r eek w a scurre ntl y spok en  at  Cart hage i n  th e 2nd  centu ry ; some  of T er tullian' s treatises were writte n also  in G ree k. The st ead y  ad vance ofRoma n civiliza tio n c aused  th e  negl ecta nd  ab a ndonm ento f that to n gu e.A t  t he beginnin g o f t he 3r d c e nturyan A frican, chosen at random, wouldhave e xpr ess e d hi ms elf more easil y i nG r eek than  i n Latin; tw o hundre dy earslater,  St. A ugustin e an d  the p oetDra contius h adat best bu tas lightknow le dge of  Greek .  Ast o  local dialects,  we k n o w lit t le.  No w or k of Ch r isti an literat ure written  in Pu nichas c ome dow nto us,  th ou gh there c a n be no d oubtthat th ecler gyand fa ithf u l  used  a l an gua ge much s p o ke n  i nC art h
 it._The writings_of Tertullian, of St._Cyprian, of_St._Augustine are_full_of valuable indications_that indicate the_liturgy of Africa presented_many characteristic points_of_contact with the liturgy of the Roman Church. The liturgical year comprised the feasts_in_honour of_Our_Lord_and a great number of_feasts of martyrs, which are_offset by_certain days of penance. Africa, however, does not_seem_to have conformed_rigorously, in this matter, with what was else customary._The station days. The fast of_these days was_not_continued_beyond the third hour_after noon. Easter in the African_Church had the same character as_in other Churches; it continued to draw_a part of the year into_its orbit by fixing the_date of_Lent and of the Paschal_season, while Pentecost_and the_Ascension likewise gravitated_around it. Christmas and the Epiphany_were kept clearly_apart, and had fixed dates. The_cultus_of the martyrs_is_not_always to_be distinguished from_that_of the_dead,_and it is only by degrees_that_the line was drawn between the martyrs_who were to be_invoked_and the dead who_were to be prayed for._The prayer (petition) for a place_of refreshment,_refrigerium, bears_witness to the belief of an interchange of help between the_living and the departed. In addition,_moreover, to the prayer_for the_dead,_we find in_Africa_the prayer_for certain classes of the living.

Dialects 
Several_languages were_used simultaneously by the people of_Africa; the northern part_seems_at first to have been a_Latin-speaking country. Indeed, previous to, and_during the 1st centuries of,_our_era_we find there a flourishing_Latin literature, many schools, and famous_rhetoricians. However, Greek_was currently spoken at Carthage in the_2nd_century; some of Tertullian's treatises were_written_also in Greek. The steady advance_of_Roman_civilization caused the neglect and_abandonment of that tongue. At the_beginning of the 3rd century an African, chosen at_random, would have_expressed himself more easily in_Greek_than_in Latin; two hundred years later, St. Augustine and the_poet Dracontius_had at best_but a slight knowledge of Greek. As to local dialects,_we know little. No work of Christian_literature written in Punic has come down to us, though there_can be no doubt that the clergy and_faithful used a language much spoken in_Carth