ALLELUIA

or HALLELUJAH. This is a Hebrew word signifying Praise the Lord , or Praise to the Lord . It occurs at the beginning and at the end of many of the Psalms, and was always sung by the Jews on solemn days of rejoicing. An expre ion very similar in sound seems to have been used in many nations, who can hardly be supposed to have borrowed it from the Jews. Hence it has been supposed to be one of the most ancient words of devotion. St. John retains the word without translation (Rev. xix. 1, 3, 4, 6); and among the early Christians it was so usual to sing Hallelujah , that St. Jerome says little children were acquainted with it. In evident imitation of the Jewish custom, the Church has from very early times, at least during the season of Easter, preceded the daily Psalms with Alleluia , or Praise ye the Lord . In the Roman and unreformed offices it was disused during certain penitential seasons; while Alleluia was used in other parts of the service also during the Easter season, . In the First Book of King Edward VI., Allelujah was sung after “Praise ye the Lord,” from Easter to Trinity Sunday. The response, “The Lord’s name be praised,” was added at the last review. It had been inserted in the Scotch Liturgy in King Charles I.’s time. (See Gloria Patri .)— Jebb. ALL SAINTS’ DAY. The festival of All Saints is not of very high antiquity. About the year 610, the bishop of Rome ordered that the heathen Pantheon, a temple dedicated to all the gods, should be converted into a Christian church. This was done, and it was appropriately dedicated to the honour of All Martyrs; hence came the origin of All Saints, which was then celebrated on the first of May. In the year 834 it was changed to November 1st, on which day it is still observed. Our Church having, in the course of her year, celebrated the memories of the holy apostles, and the other most eminent saints and martyrs of the first days of the gospel, deems it unnece ary to extend her calendar by any other particular festivals, but closes her course with this general one. It should be the Christian’s delight, on this day, to reflect, as he is moved by the appointed scriptures, on the Christian graces and virtues which have been exhibited by that goodly fellowship of saints who, in all ages, have honoured God in their lives, and glorified him in their deaths; he should pray for grace to follow them “in all virtuous and godly living;” he should meditate on the glorious rest that remains for the people of God , on which they have entered; he should gratefully contemplate that communion of saints which unites him to their holy fellowship, even while he is here militant, if he be a faithful disciple of the Saviour in whom they trusted; he should earnestly seek that grace whereby, after a short further time of trial, he may be united with them in the everlasting services of the Church triumphant. The Church of England seems to have been induced to sum up the commemoration of martyrs, confe ors, doctors, and saints in this one day’s service, from the circumstance of the great number of such days in the Church of Rome having led to gro abuses, some of which are enumerated in the preface to the Book of Common Prayer. This day was popularly called “All hallows day.” “Hallow E’en” in Scotland, and “Holy Eve” in Ireland, means the eve of all Saints’ Day. This day is celebrated as a high festival, or scarlet day, at the Universities of Oxford and Cambridge.