Our Lady's Sorrows, namely the Rosary of the Seven Sorrows, the Black Scapular of the Seven Dolours of Mary and the Novena to Our Sorrowful Mother. The rosary consists of a chaplet of seven septets of beads (upon which is said an Ave), separated by one bead (on which is prayed a Pater Noster. Meditations for each dolor were composed by Pope Pius VII in 1818. The Black Scapular is a symbol of the Confraternity of Our Lady of Sorrows, which is associated with the Servite Order. Most devotional scapulars have requirements regarding ornamentation or design. The devotion of the Black Scapular requires only that it be made of black woollen cloth. From the National Shrine of Saint Peregrine spread the Sorrowful Mother Novena, the core of which is the Via Matris. The core of the prayers in the novena is the Via Matris. Eastern Christianity On February 2, the same day as the Great Feast of the Meeting of the Lord, Orthodox Christians and Eastern Catholics commemorate a wonder-working icon of the Theotokos (Mother of God) known as "the Softening of Evil Hearts" or "Simeon's Prophecy". It depicts Mary at the moment that Simeon the Righteous says, "Yea, a sword shall pierce through thy own soul also...." (). She stands with her hands upraised in prayer, and seven swords pierce her heart, indicative of the seven sorrows. This is one of the few Orthodox icons of the Theotokos which do not depict the infant Jesus. The refrain "Rejoice, much-sorrowing Mother of God, turn our sorrows into joy and soften the hearts of evil men!" is also used. Liturgical feast Our Lady of Compassion The Feast of Our Lady of Sorrows grew in popularity in the 12th century, although under various titles. Some writings would place its roots in the eleventh century, especially among the Benedictine monks. The feast of the Our Lady of Sorrows was originated by a provincial synod of Cologne in 1423. It was designated for the Friday after the third Sunday after Easter and had the title: Commemoratio angustiae et doloris B. Mariae V. Its object was the sorrow of Mary during the Crucifixion and Death of Christ. Before the sixteenth century this feast was limited to the dioceses of North Germany, Scandinavia, and Scotland. According to Fr. William Saunders, "in 1482, the feast was officially placed in the Roman Missal under the title of Our