CHAPTER X_The Church Year and Kalendar

THE KALENDAR OF THE ORTHODOX CHURCH OF THE EAST

The modern Kalendar of the Byzantine Church is here dealt with. The early

Menologies (which corresponded pretty closely to the Martyrologies of

the West) show the usual phenomena of comparative simplicity passing

into forms of great elaboration. The best known are the Menology of

Constantinople of the eighth century and that which is known as the

_Basilianum_, now most commonly associated with the Emperor Basil II

(A.D. 976-1025), at whose instance it is said to have been composed[168].

The history of the growth and variations of the Kalendar of the Greeks

cannot be here attempted; we confine ourselves to the Kalendar now in use.

I. _Immoveable commemorations._

This Kalendar, or the Kalendar of Saints, begins on Sept. 1, the first

day of the year of the Indiction. With us in the West the civil year

has left no mark upon the services of the Church. In the Greek Church in

the hymns the divine blessing is invoked on the new year; and two of the

lessons at Vespers are chosen as bearing references applicable to the day.

The services of the Church have frequently several commemorations of

various saints upon the same day; and this general statement may be

illustrated from Sept. 1. In addition to the _propria_ of the new year,

we find commemorations of Simeon Stylites senior; his mother, St Martha;

forty women martyrs with the Deacon Ammun; and a miraculous _icon_ of St

Mary. To these must be added a commemoration of the Old Testament worthy,

Joshua, the son of Nun. This specimen will suffice to show that it would

be impossible in the space at our disposal to exhibit the commemorations

of every day in the year[169]. We shall confine ourselves to exhibiting

the Greek classification of festivals, and marking the dates of some of

the more eminent commemorations. But it must be observed that days that

are not regarded as festivals frequently contain canons (metrical hymns)

which commemorate saints or martyrs. Indeed the offices of the Eastern

service-books are packed with an extraordinary abundance of hagiological

reference and allusion.

As regards dignity and importance in the Greek Church, in addition to

Easter, which stands pre-eminent and is known by way of distinction as

‘the Feast’ (ἡ ἑορτή), there are twelve festivals of the first rank, some

of them being moveable. These are: (1) the Nativity of the Lord, Dec.

25; (2) the Theophany (Epiphany), Jan. 6; (3) Hypapante (Purification),

Feb. 2; (4) the Annunciation of the Theotokos, March 25; (5) the festival

of Palms, which with the Sabbath of Lazarus on the preceding day makes

one festival; (6) the Ascension of the Lord; (7) Pentecost; (8) the

Transfiguration, Aug. 6; (9) the Repose of Theotokos, Aug. 15; (10)

the Nativity of Theotokos, Sept. 8; (11) the Exaltation of the Cross,

Sept. 14; (12) the Entrance of the Theotokos into the Temple (_i.e._ her

presentation), Nov. 21.

Each of these is marked first by the day preceding (_proheortia_)

partaking of a _festive_ character, and secondly, by having an echo of

the festival on certain following days, which are known as the _apodosis_

of the feast; but the name is often applied to the final day of the

observance. The apodosis, unlike the Western Octave, is in some cases

shorter than a week and in some cases longer. Thus, the apodosis of

the Nativity of the Virgin (Sept. 8) terminates on Sept. 12; while the

apodosis of the Theophany (Jan. 6) ordinarily extends to Jan. 14.

Next in dignity are four festivals of high rank, though not having either

_proheortia_ or _apodosis_. They are: (1) the Circumcision, Jan. 1;

(2) the Nativity of the Forerunner (St John Baptist), June 24; (3) St

Peter and St Paul, the Koryphaeoi, June 29; (4) the Decollation of the

Forerunner, Aug. 29.

The twelve of the first group and the four of the second may be taken as

together corresponding in a measure to festivals of the first class in

the Roman classification.

Similarly corresponding to feasts of the second class in the West is

a group which is divided into greater and lesser. The greater feasts

of this group are marked liturgically by the singing of a canon of the

Virgin in addition to the canon proper to the feast. The lesser are

marked by the singing in the service of what is known as _Polyeleos_, a

name given to Psalms cxxxiv, cxxxv (Pss. cxxxv, cxxxvi in the enumeration

of the English Prayer Book).

The greater feasts of the middle class are: (1) the common festival of

the three Doctors of the Church [Chrysostom, Basil, Gregory Nazianzen],

Jan. 30; (2) St George, martyr, April 23; (3) St John the Evangelist, May

8; (4) the Translation of the image of Christ, made without hands, from

Edessa, Aug. 16; (5) the Migration of St John the Evangelist, Sept. 26.

This festival is based on the ancient legend that St John did not die,

but was translated; (6) St Sabbas, the Sanctified [Abbot of Palestine,

who died A.D. 531], Dec. 5; (7) St Nicholas of Myra, the wonder-worker,

Dec. 6.

The lesser feasts of the middle class include: (1) St Anthony, hermit,

Jan. 17; (2) the forty Martyrs [of Sebaste, under Licinius], March 9; (3)

St Constantine and St Helena, May 21; (4) St Cosmas and St Damian, the

unmercenary physicians, July 1; (5) St Elias, the prophet, July 20; (6)

St Demetrius, Great Martyr [of Thessalonica, under Diocletian], Oct.

26; (7) Synaxis of the Archangel, St Michael, Nov. 8; (8) St Andrew the

Apostle, Nov. 30.

There is a third class subdivided into (_a_) festivals with the great

doxology, and (_b_) festivals without the great doxology[170]. Festivals

of the third class are very numerous, but they are festivals rather of

the service-books than of actual life, upon which they leave little or

no impression. The number of festivals kept by the Greeks and observed

either by a complete or a partial cessation from trade and servile labour

far surpasses the festivals so observed in any of the countries of

Western Christendom.

The Russian Kalendar corresponds largely to the Byzantine; but there are,

as might be expected, not a few commemorations of persons, events, and of

miraculous _icons_, peculiar to Russia.

A few explanatory observations may here be added: (1) The Eastern

Kalendars contrast in a striking way with the Western in the prominence

given to commemorations of the saints and heroes of the Old Testament.

All the prophets and many of the righteous men of Hebrew history have

their days. And the service-books contain a _common_ of Prophets as well

as a _common_ of Apostles, etc.

(2) Honorary epithets are freely bestowed upon the various saints without

any very precise significance. Thus ‘God-bearing’ (_theophorus_), which

is a natural epithet in the case of Ignatius, as being used of himself

in his writings, is bestowed on various distinguished ascetics, as

Anthony, Euthymius, Sabbas, Onuphrius.

(3) The ground for the distinction between ‘Martyrs’ and ‘Great Martyrs’

is not apparent. ‘Hieromartyrs’ are martyrs who were bishops or priests;

‘Hosiomartyrs’ are martyrs who were living as religious. Thekla, as well

as Stephen, is ‘Protomartyr.’

(4) The word ‘Apostle’ is not confined to the twelve. The seventy

disciples whom the Lord sent forth are the ‘Seventy Apostles,’ among

whom were reckoned many of the persons named in the salutations of St

Paul’s Epistles. And the word is also applied to certain companions or

acquaintances of St Paul, as _e.g._ Ananias of Damascus, Agabus, Titus,

etc. ‘Equal to the Apostles’ (_Isapostolos_) is applied (_a_) to very

early saints, _e.g._ Abercius of Hierapolis, Mary Magdalene, Junia,

Thekla, etc.; and (_b_) to great princes who were distinguished for their

services to the Church, as Constantine and Helena.

‘Wonder-worker’ (_thaumaturgos_) is used of various saints famous for

their miracles, as _e.g._ Charilampes (Feb. 10), Spiridion (Dec. 12),

Gregory, bishop of Neocaesarea in Pontus (Nov. 17), the Saint Elizabeth

(April 24), of uncertain date, who never washed her body with water, and

others.

John, son of Zacharias and Elizabeth, who with us is the Baptist, appears

as the Precursor or Forerunner (_Prodromos_). He figures much in the

services of the Church: and several days are dedicated to his honour;

his Conception (Sept. 23), his Nativity (June 24), his Decollation (Aug.

29) and the great feast known as his Synaxis (Jan. 7). In addition, the

first and second finding of his head is commemorated on Feb. 24, and the

third finding of his head on May 25.

St Mary the Virgin is almost invariably the Theotokos, and Joachim and

Anna are the Theopator and Theometor (Sept. 9).

The ‘unmercenary’ (_anarguroi_) saints are generally physicians who

took no fees, as Cosmas and Damian, Cyrus and his companion John, and

Pantaleon.

The term _Synaxis_ in such phrases as the Synaxis of the Archangel

Michael (Nov. 8), the Synaxis of the Theotokos (Dec. 26), the Synaxis

of the seventy Apostles (Jan. 4), the Synaxis of the Forerunner (Jan.

7), the Synaxis of the Archangel Gabriel (March 26), the Synaxis of the

twelve Apostles (June 30), is not easily rendered into English; and its

precise significance (as used in the Kalendar) is not obvious. It is

sometimes used for a gathering or assembly of people; but more commonly

it is employed to signify a Eucharistic Communion[171].

It is customary after the great feasts of our Lord and of the Virgin Mary

to subjoin on the following day the commemoration of saints associated

with the event commemorated on the preceding day. Thus, the Epiphany

(Theophany) in the Greek Church being chiefly concerned with the

Baptism of Christ, we have on the following day (Jan. 7) the feast of

St John Baptist; after the Hypapante, or meeting with Simeon and Anna

in the Temple (on Feb. 2, the day of the Purification of the Virgin, in

the West), we find (Feb. 3) Simeon and Anna the prophetess; after the

Nativity of the Lord, the synaxis of the Theotokos, Dec. 26; after the

Nativity of the Virgin (Sept. 8) we have on Sept. 9 Joachim and Anna,

her parents; after the Annunciation (March 25) we have on March 26 the

synaxis of the Archangel Gabriel, who made the great announcement.

It remains to be added that, as in the Orthodox Church of the East

Wednesdays and Fridays are observed as strict fasts alike by the clergy,

the monks, and the laity, most of the important festivals carry with them

either a partial dispensation (as in some cases for the use of oil and

wine, and in others for the use of oil, wine, and fish) or a dispensation

for all kinds of food, when a festival falls on one of these fast days.

We now proceed to describe the annual cycle of Sundays.

II. _The Dominical Kalendar of the Orthodox Church of the East._

The arrangement of the Sundays falls into two divisions, the first

beginning with the Sunday before our Western Septuagesima; and the

second, immediately after our Trinity Sunday, which, with the Greeks,

is called the Sunday of All Saints. In the following table, opposite

the names of the Sundays for the earlier part of the Dominical cycle,

as given in the Greek service-books, are placed the names of the

corresponding Sundays in the West, as known to English churchmen.

Publican and Pharisee Sunday before Septuagesima

The Prodigal Son Septuagesima

Apocreos Sexagesima

Tyrinis, or Tyrophagus Quinquagesima

First of the Fasts (or Orthodoxy) First Sunday in Lent

Second of the Fasts Second Sunday in Lent

Third of the Fasts (or Adoration of Third Sunday in Lent

the Cross)

Fourth of the Fasts Fourth Sunday in Lent

Fifth of the Fasts Fifth Sunday in Lent

Palms Sixth Sunday in Lent (Palm Sunday)

Holy Pasch Easter

Antipasch (or St Thomas) First Sunday after Easter

Myrrh-bearers Second Sunday after Easter

Paralytic Third Sunday after Easter

Samaritan Woman Fourth Sunday after Easter

Blind Man Fifth Sunday after Easter

The Three hundred and eighteen[172] Sunday after Ascension-day

Pentecost Whitsunday

First after Pentecost (or All Saints) Trinity Sunday

The following Sundays are numbered the Second, Third, Fourth after

Pentecost, and so on, till we reach the Sunday of the Publican (the

Sunday before Septuagesima) in the following year. But while the numbers

are continuous, special names are given to certain Sundays. Thus we find

the Sunday before and the Sunday after the Exaltation of the Cross (Sept.

14); the Sundays before and after the Nativity; the Sundays before and

after the Lights (_i.e._ the Epiphany).

Again, we sometimes find the Sundays after Pentecost referred to as the

First, Second, Third, etc., of Matthew; because the liturgical Gospel

on these Sundays, on to the Exaltation of the Cross, is taken from St

Matthew. Similarly, after the Exaltation of the Cross and on to Apocreos

the liturgical Gospel for the Sundays is taken from St Luke, and the

Sundays are named First, Second, Third, etc., of Luke.

It is the subject-matter of the Gospel for the day which gives its

name to the Sundays called the Publican, the Prodigal, St Thomas, the

Myrrh-bearers (_i.e._ the women bringing spices to the tomb), etc.

On the Sunday of Orthodoxy (the first in Lent) some sixty anathemas

against heresy of various kinds are recited, including several against

the Iconoclasts who were condemned at the second Council of Nicaea (A.D.

787). Tyrinis (or Tyrophagus) and Apocreos are explained elsewhere[173].

The name ‘Antipasch,’ for the first Sunday after Easter (Low Sunday;

_Dominica in Albis_), implies that it is ‘over against’ or ‘answering to’

the Pasch. On the Sunday of the Three hundred and eighteen holy Fathers

of Nicaea a canon (or metrical hymn) in honour of the Council is sung.

The naming of the week in relation to the Sunday is peculiar, and does

not follow, as in the West, a consistent rule. In some cases, the week

_preceding_ a Sunday is given its name: in other cases the week is called

after the Sunday with which it begins. And when the determination of

dates is in view the student should be on the alert. Thus, the week of

Apocreos (the last week of flesh-eating) precedes the Sunday Apocreos;

the week of Tyrine (when cheese, butter and milk are allowed) precedes

the Sunday of that name; and the first week of the Lenten fast precedes

the Sunday that is the first in Lent. On the other hand, after Antipascha

and on to the second Sunday after Pentecost the weeks are named from the

Sunday which they follow: while the naming the week from the Sunday which

follows is resumed at the latter date[174].

The period from the Sunday of the Publican to Easter Eve inclusive

is sometimes called the time of the Triodion (Τριῴδιον), because the

_propria_ for that time are contained in a service-book which bears

that name; while the period from Easter Day to the Sunday of All Saints

(first Sunday after Pentecost), both inclusive, is called the time of the

Pentekostarion (Πεντηκοστάριον) from the name of the service-book used at

that time.

A few words must be said on certain week-days observed with special

dignity, the position of which in the almanack varies with the position

of Sundays as affected by the incidence of Easter. It will be remembered

that in the East the Sabbath (Saturday) is reckoned as a day of special

religious observance; and some Sabbaths are distinguished by special

names. The Sabbath of Apocreos is a day for the solemn commemoration of

all the faithful departed; and vigils are kept during the night. It is

known as the Sabbath of the Dead. The next following Sabbath serves for

the commemoration of religious and ascetics; it is named the Sabbath of

Ascetics. On the Sabbath of the first week of Lent (known as the Sabbath

of Kollyba) there is a commemoration of St Theodore Tyro, martyr, who,

according to the legend, in the time of Julian the apostate, appeared

to the bishop of Constantinople, and ordered him in a great emergency

to make _Kollyba_ and distribute them to the people. The bishop said in

reply that he did not know what _Kollyba_ were, and the saint explained

that they were wheaten cakes. We need not pursue the story further. The

Sabbath before the fifth Sunday in Lent is the Sabbath of the Akathist.

A hymn, so called, in honour of the Virgin, was sung throughout the

night by the people, _not sitting down_. The Sabbath before the Sixth

Sunday commemorates the raising of Lazarus, and is called the Sabbath of

Lazarus. Easter Eve is the ‘Great Sabbath.’

It may be observed that while in the West the word _Parasceve_ is used

exclusively for Good Friday, in the East the word is used for every

Friday, and Good Friday is distinguished by the epithet _Great_.

A detailed exhibition of the Byzantine Kalendar cannot be attempted here,

but the student will find it treated by J. M. Neale in the _General

Introduction_ to his _History of the Holy Eastern Church_ (vol. II.) and

with great fulness in Nilles’ _Kalendarium manuale utriusque Ecclesiae_.

Notes on the Kalendars of some of the separated Churches of the East will

be found in Appendix III.

APPENDIX I

THE PASCHAL QUESTION IN THE CELTIC CHURCHES

The controversies as to the calculation of Easter between the Roman

ecclesiastics, on the one hand, and, on the other, the ecclesiastics

of Ireland (Scotia), Scotland (Alban), and Wales, arose from the fact

that our native Churches continued to follow a cycle which had, at

the beginning of the fourth century, prevailed at Rome, but which was

afterwards abandoned by the Church of that city. An admirable account of

the matter will be found in Prof. Bury’s _Life of St Patrick_, 371-374.

The improved Roman computation was eventually adopted in the south of

Ireland about A.D. 650; in the north of Ireland in A.D. 703; among the

Picts of Scotland in A.D. 710; at Iona in A.D. 716; and in South Wales in

A.D. 802.

APPENDIX II

NOTE ON THE KALENDARS OF THE SEPARATED CHURCHES OF THE EAST

I. The Armenians. The year is counted from the year 551 of our era,

when the Catholicos, Moses II, who reformed the Kalendar, ascended the

patriarchal throne. Thus A.D. 1910 is the year 1359 among the Armenians.

One noteworthy feature of the Armenian observance is that, with the

exception of the Nativity (Jan. 6), the Circumcision, the Presentation of

the Lord in the Temple, and the Annunciation, various important festivals

are transferred to the following Sunday. Certain minor Holy Days, if they

fall on Wednesday, Friday, or Sunday, are in some cases omitted, while

others are transferred to the following Saturday. In regard to days of

fasting, in addition to Lent, the most remarkable feature is ‘the fast

of Nineveh,’ kept for two weeks, one month before the beginning of Lent.

The days of the week following Pentecost are fast days (see p. 91 f.).

For details see E. F. K. Fortescue’s _Armenian Church_, and Nilles, _op.

cit._ (vol. II.).

II. The Eastern Syrian (Chaldean, Assyrian, Nestorian) Church. The

Kalendar, Lectionary, and a list of days of Martyrs and others for which

no special lessons are appointed will be found in Bishop A. J. Maclean’s

_East Syrian Daily Offices_. One of the most interesting features is the

frequency with which Friday is observed as a commemoration of saints; and

sometimes the Friday commemoration is related in history or in thought

with the event commemorated on the preceding Sunday or great festival.

Thus St John Baptist is commemorated on the Friday after the Epiphany

(Jan. 6), of which festival the baptism of the Lord is the dominant

thought. The festival is popularly called at Urmi ‘The New waters.’ For

details see Maclean.

III. The Coptic (Egyptian) and Abyssinian Churches, both Monophysite.

The Copts compute their years according to ‘the era of the martyrs’ (of

Diocletian), commencing A.D. 284. The year begins on the first of the

month Tout, a day corresponding to Sept. 10. Each month consists of 30

days; and the five (or in leap-year six) days necessary to complete

the solar year are called ‘the little month.’ There are fourteen

principal feasts. The most peculiar features are commemorations of the

Four-and-twenty Elders, and of the Four Beasts, of the Revelation.

The Ethiopic Kalendar runs on broadly similar lines; but it is a peculiar

feature of this Kalendar that there are monthly celebrations of the

Lord’s Nativity (except that the Lord’s Conception is substituted on

March 25), as well as of St Mary, of St Michael, and of Abraham, Isaac

and Jacob. Pontius Pilate is commemorated on June 25. See Neale’s

_Eastern Church_ (II. 805-815).

APPENDIX III

NOTE ON THE HISTORY OF THE KALENDAR OF THE CHURCH OF ENGLAND SINCE THE

REFORMATION

As early as 1532 we find a Petition of the Commons (really emanating from

the Court) to Henry VIII that, with the advice of his most honourable

council, prelates, and ordinaries, holy days, ‘and specially such as fall

in the harvest,’ may be ‘made fewer in number.’ To this the ordinaries

answered, objecting to change, and, with reference to holy days in

harvest, stating that ‘there be in August but St Lawrence, the Assumption

of our Blessed Lady, St Bartholomew, and in September the Nativity of our

Lady, the Exaltation of the Cross, and St Matthew the Apostle, before

which days harvest is commonly ended[175].’ The reference both in the

Petition and the answer is obviously to holy days carrying with them a

cessation of labour.

In 1536 Convocation passed an ordinance abrogating superfluous holy days.

It was ordained that in term time no holy days should be kept except

Ascension Day, the Nativity of the Baptist, Allhallen, and Candlemas,

nor in harvest except feasts of the Apostles and our Lady. St George was

to continue to be celebrated. The feast of the patron of each church

was to be abolished; and the feast of every church’s dedication was to

be observed on the first Sunday in October. By this ordinance the great

festival of St Thomas Becket, the translation of his relics (July 7),

fell, as occurring in the season of harvest. Two years later by a royal

proclamation the festival of his martyrdom (Dec. 29) met the same fate.

The Kalendar of the First Prayer Book of Edward VI (1549) exhibits a

clean sweep of all festivals except the red-letter days still observed,

together with ‘Magdalen’ (July 22), for which a collect, epistle, and

gospel are supplied. St Matthias is placed at Feb. 24.

The Kalendar of the Second Prayer Book of Edward VI (1552) differs from

that of the First Prayer Book, by omitting St Mary Magdalene and St

Barnabas (June 11): but this latter would seem to have been omitted only

_per incuriam_, as the collect, epistle, and gospel are found in the body

of the book; and by the insertion of the following black-letter days, St

George (April 23), Lammas (Aug. 1), St Lawrence (Aug. 10), St Clement

(Nov. 23), together with Term days, ‘Dog days,’ ‘Equinoctium’ (March

10) and the days of the entrance of the sun into the several signs of

the zodiac. It is an interesting problem how in the Prayer Book, which

represents emphatically the action of the more thorough-going of the

Protestant party, these black-letter days came to be inserted.

In the Prayer Book of 1559 ‘Barnabe Ap.’ reappears; the astronomical

notes are somewhat fuller, and the hours of the rising and setting of the

sun at certain dates are recorded.

As regards the black-letter days in the present Kalendar of the Church of

England we have first to call attention to the Latin Prayer Book issued

by the authority of Elizabeth in April 1560. It seems to have been ready

for the press as early as Aug. 11, 1559. Its Kalendar is adorned with a

great crowd of black-letter saints; and there are but few days blank.

In 1561 appeared a new Kalendar in English, the work of Ecclesiastical

Commissioners acting upon a royal letter. The Commissioners were

directed to peruse the order of the lessons throughout the year, and

to cause some new Kalendars to be imprinted, ‘whereby such chapters or

parcels of less edification may be removed, and others more profitable

may supply their rooms.’ As a matter of fact the Commissioners went

beyond their instructions, and inserted in the Kalendar the names

of black-letter saints almost as they were a century later approved

by Convocation in 1661. These were inserted in the later issues of

Elizabeth’s Prayer Book.

After the accession of James I the Birth-Day of Queen Elizabeth ceased to

appear in the Kalendar at Sept. 7, and St Enurchus takes its place.

The only changes made in 1661 were the addition of Ven. Bede (May 27), St

Alban (June 17), and the continuance of St Enurchus (Sept. 7), together

with the shifting (probably through mistake) of St Mary Magdalene from

July 22 to July 21.

With regard to the date of St Mary Magdalene a reference to the

photo-zincographic facsimile of the Black-Letter Prayer Book, in which

corrections were made at the last revision, will show at once how easily

the scribe who copied from this book might make the mistake.

St Enurchus, who had appeared in this form of the name in the Prayer

Book of 1604, and still earlier in the Kalendar of the _Preces Privatae_

(which had been issued, as _Regia authoritate approbatae_, in 1564), is

obviously a faulty form, arising from an error of transcription, for

St Euurtius. The first letter _u_, after the initial _E_, was read as

_n_ (the confusion of _u_ and _n_ is one of the most frequent of the

errors of copyists), and the _ti_ (in a manner not surprising to those

familiar with sixteenth century script) was apparently read as _ch_. It

may be added that Bede and Alban had also appeared in the Kalendar of

the _Preces Privatae_. We have stated that St Enurchus appears in the

Kalendar of the Prayer Book of 1604, and it was introduced then as the

only addition to the black-letter saints of the Kalendar of 1561. It is

perhaps impossible to account for its introduction; but the conjecture

has been offered that it was inserted to fill the gap caused by the

omission of the Nativity of Queen Elizabeth which had formerly occupied

Sept. 7[176].

The above are not the only errors of our present Kalendar. The revisers

of 1661 added explanatory comments to the names of the saints, and in

doing so have sometimes blundered. Thus they found ‘Cyprian’ at Sept. 26,

and they added ‘Archbishop of Carthage and Martyr.’ If they had taken

the trouble to look at the old Sarum or York Kalendars they would have

seen that the Cyprian commemorated on this day was the converted magician

of Antioch. This error is probably to be traced to Cosin’s _Devotions_

(1627).

It must be confessed that the black-letter saints of the modern English

Kalendar form by no means an ideal presentation of the worthies and

heroes of the Church Catholic. The Bishop of Salisbury (J. Wordsworth)

has some admirable remarks on the future reform of our English Kalendar

in his _Ministry of Grace_ (pp. 421-425).

Certain errors in the placing of the Golden Numbers in the Kalendar of

the Prayer Book of 1662 for the month of January were soon discovered.

They are noticed in Nicholl’s _Commentary on the Book of Common Prayer_

(1712).

Among the red-letter days of 1662 were ‘King Charles. Martyr’ (Jan.

30), ‘King Charles II. Nativity and Restoration’ (May 29), ‘Papists’

Conspiracy’ (Nov. 5). These days have the authority of the Act of

Uniformity of 1662, all of them appearing in the Book annexed to the

Act. On the authority of a Royal Warrant (Jan. 17, 1859), the legal

sufficiency of which has been questioned, these days have ceased to be

entered in the Kalendars of modern Prayer Books.

It may be added that the Kalendar of the Scottish Prayer Book of 1637

(known commonly, though not correctly as ‘Archbishop Laud’s Prayer Book’)

exhibited, in addition to the black-letter saints of the English Prayer

Book of the day, the following national or local commemorations:—David,

King, Jan. 11; Mungo, Bishop, Jan. 13; Colman, Feb. 18; Constantine III,

King, March 11; Patrick, March 17; Cuthbert, March 20; Gilbert, Bishop,

April 1; Serf, Bishop, April 20; Columba, June 9; Palladius, July 6;

Ninian, Bishop, Sept. 18; Adaman (_sic_), Bishop (_sic_), Sept. 25;

Margaret, Queen, Nov. 16; Ode, Virgin, Nov. 27; Drostan, Dec. 4.

The Kalendar of the Prayer Book of the Church of Ireland has since 1877

omitted all black-letter days. The same is true of the American Prayer

Book since 1790.

FOOTNOTES

[1] Less costly works are Giry’s admirable _Manuel de Diplomatique_

(1894), Sir Harris Nicholas’ _Chronology of History_, and Mr J. J. Bond’s

_Handy-Book of Rules and Tables for verifying dates_.

[2] Acts xx. 7; 1 Cor. xvi. 2.

[3] The view that St John is here representing himself as rapt in vision

to the time of judgment spoken of by St Paul (1 Cor. i. 8; 2 Thess. ii.

2) is the only other interpretation which deserves serious consideration.

(For the view mentioned see Hort, _Apocalypse_, p. 15.) But it does not,

as it seems to the present writer, dislodge the commonly accepted view.

[4] The Italian ‘Domenica’ and the French ‘Dimanche’ follow the language

of the Latin Church in designating what we call ‘Sunday.’ In the Greek

Church ‘the Lord’s Day’ is still the term employed.

[5] _E.g._ _Epist. to Diognetus_ 4.

[6] _Christian Worship_, E. tr. 231.

[7] _Expos. Fid._ 24.

[8] See Maclean, _Ancient Church Orders_, p. 149 f.

[9] _Ibid._, p. 171 f.

[10] This last word (ἀφοριζέσθω) points to a temporary deprival of

communion.

[11] _H.E._ v. 22.

[12] _Epist._ xxxvi. 2, _ad Casulanum_.

[13] Augustine, _Ep._ liv. 3, _ad Bonifacium_.

[14] Canon XXVI. ‘Errorem placuit corrigi, ut omni sabbati die

superpositiones celebremus.’ On _superpositio jejunii_ see _D.C.A._ It

would seem that once a month (except in July and August, _ob quorumdam

infirmitatem_) the added fast of Saturday was to be observed; Canon XXIII.

[15] Tertullian (_de Jejuniis_ 2) speaks of ‘stations’ being held on the

fourth and sixth _feria_.

[16] _De Natura Rerum_, c. 3.

[17] See the Notes of Valesius on Eusebius’ _Martyrs of Palestine_

(Paris, 1659), pp. 173 f.

[18] Compare Luke xviii. 12.

[19] _Simil._ v. 1, στατίωνα ἔχω.

[20] _De Jejuniis_ 14.

[21] _Strom._ vii. p. 877, Potter’s edit. On conjectures as to the origin

of the word _statio_ in this sense, see _D.C.A._

[22] See p. 91.

[23] _Christian Worship_, E. tr. 230.

[24] Aegidius Bucherius (Gilles Boucher), a learned French Jesuit, whose

_De doctrina temporum_ appeared at Antwerp in 1634.

[25] Ruinart’s _Acta Martyrum_ (1731), p. 541, and Lietzmann, _Three

oldest Martyrologies_, 1904.

[26] It will be remembered that Felicitas and Perpetua are named in the

Canon of the Roman Mass.

[27] _Satornilos_ is presumably a transcriptional variant of _Saturninus_.

[28] Duchesne has assisted R. Graffin in editing this Martyrology in

_Acta Sanctorum Boll._, Nov. II., under the title _Breviarium Syriacum_.

[29] See Mommsen, _Corpus Inscript. Lat._ I. 333.

[30] Lietzmann has printed the text in _The Three Oldest Martyrologies_.

See also Ruinart, _Acta Martyrum_, pp. 541 f.

[31] [From the mention of Eugenius, bishop of Carthage († 505), Lietzmann

concludes that the Kalendar received its present form shortly after the

death of Eugenius. Edd.]

[32] _Ministry of Grace_, 65.

[33] See Hefele II. 400, English translation.

[34] _Liturgia Romana Vetus_, Muratori I. 38-40. See as to the date of

the Sacramentary, Duchesne, _Chr. Worship_, E. tr. pp. 137-139. It has

been edited by C. L. Feltoe (_Sacramentarium Leonianum_, Cambridge, 1896).

[35] [‘Georgii’ is a conjecture of Muratori. The MS. has ‘Gregorii.’ See

Feltoe’s note, _op. cit._ p. 177. Edd.]

[36] [But Feltoe reads ‘iiii. n̅o̅n̅. a̅u̅g̅.,’ which corresponds with

the ordinary date, Aug. 2. The actual prayers, however, in the _Leonine_

_Sacramentary_ refer to St Stephen the protomartyr, whose ‘Invention’ the

Roman Kalendar still keeps on Aug. 3. See Feltoe, pp. 85 f., with notes.

Edd.]

[37] Gregorius disappears from this day in the Gregorian Kalendar.

[38] See Muratori’s _Liturg. Rom. Vet._ I. 48-50.

[39] It will interest English students to know that the synod of

Worcester, under Cantilupe, in A.D. 1240 appointed this day, with three

others, St Margaret’s, St Lucy’s, and St Agatha’s, to be free from labour

for women.

[40] _Histoire du Bréviaire romain_, p. 132.

[41] _in Diem Natal._ 1.

[42] _Topograph. Christ._ v. 194 (Migne, _P. G._ lxxxviii. 197).

[43] See the late Dr George Salmon’s masterly article ‘The Commentary of

Hippolytus on Daniel’ in _Hermathena_, vol. VIII. 1893, and Bishop J.

Wordsworth’s exposition in the _Ministry of Grace_, pp. 393-398.

[44] _Ministry of Grace_, 399.

[45] There are unfortunately some grave doubts as to the correct text

of Sozomen, and as to the accuracy of his computation. See what is said

by Ussher in his Dissertation _de Macedonum et Asianorum anno solari_,

c. 2. Compare also Jerome’s Commentary on Ezekiel where the time of the

prophet’s vision (thirtieth year, fourth month, _fifth_ day, I. 1) is set

forth as corresponding to the day of the Lord’s baptism and Epiphany.

Jerome makes the fourth month ‘of the orientals’ correspond to the

January of the Romans.

[46] This view (fanciful though it seems) should not be summarily

dismissed; see Kellner, pp. 101-2.

[47] [According to Clement of Alexandria (_Strom._ i. 145, 146) the

Basilidians kept Jan. 6 as the festival of the Baptism, and it was

preceded by a Vigil. Edd.]

[48] It may interest the English student to be given a sketch of the

principal features of the Sarum Breviary and Missal in relation to the

subject of the festival. At Mattins the first three lessons are from

Isaiah (lv. 1-5, 6-12; lx. 1-7), speaking of light, and the calling of

the Gentiles. The versicle after the 1st lesson is ‘and the nations,

shall walk in thy light, and kings in the brightness of thy rising.’ The

response and versicle after the 2nd lesson touch on the gifts of gold

and incense from Saba; ‘the kings of the Arabs and of Saba shall bring

gifts’; and this note is sounded again and again. The 4th, 5th and 6th

lessons are from a sermon of St Leo, and the responses and versicles

relate to the visit of the Magi. In the response and versicle to the 7th

lesson the baptism of Christ is recounted; and subsequently there are

several references to the baptism. The collect is solely confined to the

thought of the revelation of God’s only begotten Son to the Gentiles by

the guiding of a star; and this is the dominant (though not exclusive)

feature of the rest of the service. During the octave the baptism is

given greater prominence; and on the octave itself the miracle at Cana

has an important place, as well as the baptism. In the Missal the propers

are confined to the revelation to the Gentiles and the visit of the Magi.

But on the octave and the Sunday within the octave the baptism of Christ

forms the leading thought.

[49] Duchesne, _Chr. Worship_, E. tr., 266 f., where certain variations

in the Armenian and Nestorian Kalendars are exhibited.

[50] Possibly ‘the Baptist’ is a bungle of the transcriber.

[51] [On these commemorations of St James and St John see further C. L.

Feltoe in _J. Th. St._ x. 589 f. Edd.]

[52] The Hieronymian Martyrology is a mechanical and unintelligent

piecing together of Eastern and Western lists, to which African additions

were made as late as A.D. 600. Its origin has been investigated by De

Rossi and Duchesne, V. de Buck and Achelis: see Wordsworth’s _Ministry of

Grace_, p. 66.

[53] _Cathemerinon_, Hymnus XII.

[54] _De Corona_, 3.

[55] _Contra Celsum_, VIII. 22.

[56] _Les Vies des Saints_ (Paris, 1739), II. 4.

[57] _Serm._ 197, 198.

[58] This is so as regards the text printed by Muratori; but in Menard’s

text there is a benediction that in its language is not unlike the

collect in the Book of Common Prayer.

[59] _De Eccl. Off._ I. 40, 41.

[60] In Dom Cabrol’s _Les Origines liturgiques_ (Appendice C.) will be

found an interesting collection of liturgical passages illustrating the

Church’s protest against idolatry on the Kalends of January.

[61] _De Orat._ 18.

[62] _Concil. Carthag._ III. c. 29.

[63] _Ep._ LIV. 7, _ad Januarium_. The well-known passage in Socrates

(_H.E._ v. 22) seems to indicate that he believed that, excluding

Alexandria, the Egyptians and the inhabitants of the Thebais _ordinarily_

partook of the mysteries in the evening after a full meal.

[64] Spelman (_Glossarium Archaeologicum_, s.v.) derives our _Maundy_

from _maund_, ‘a basket,’ because gifts for the poor were carried in

baskets; and this derivation has attained some popularity. But there is

little to support it. In Germany from the later mediaeval period _Der

grüne Donnerstag_ (Green Thursday) has been the popular name of the day.

No entirely satisfactory explanation of the term has been offered. There

is no question that in several German churches green vestments were worn

by the priest and his ministers at the Mass of Maundy Thursday.

[65] _Chr. Worship_, E. tr., p. 248. See also Cabrol, _Les Origines

liturgiques_, pp. 173 f.

[66] See Luke ix. 51.

[67] _Epist._ LIV. 1, _ad Januarium_.

[68] Ἡ ἁγία Μεταμόρφωσις.

[69] In 1892 the Protestant Episcopal Church in the United States of

America introduced into its Prayer Book the Transfiguration (Aug. 6) as a

red-letter day with proper Lessons, Collect, Epistle, and Gospel.

[70] _De Corona_, 3.

[71] _c. Celsum_, VIII. 22.

[72] On the date of this Church Order, see Maclean, _Ancient Church

Orders_, p. 163 f.

[73] See Wilson’s edit. 129-131.

[74] For details the student may consult Baillet, tom. IX. ii. 152-158.

[75] Twysden’s _Decem. Scriptores_, col. 1383.

[76] The date of this Council is sometimes placed as early as A.D. 656.

[77] [See esp. the _Protevangelium Jacobi_. Edd.]

[78] In the printed Sarum books the Assumption was a ‘principal double’;

the Purification and Nativity ‘greater doubles’; and the Annunciation a

‘lesser double.’

[79] For these, and varieties as to the day of observance, see Grotefend,

_Zeitrechnung des deutsch. Mittelalters u. der Neuzeit_.

[80] [See the _Protevangelium_ (cc. 7, 8). Edd.]

[81] [See however Gasquet and Bishop, _Bosworth Psalter_, pp. 49 f. Edd.]

[82] [This legend also appears in the _Protevangelium_ (cc. 1-5). Edd.]

[83] [Gasquet and Bishop, _Bosworth Psalter_, pp. 43 ff. Edd.]

[84] _Summa_, P. III. qu. 27, art. 2.

[85] Both these constitutions will be found in the _Common Extravagants_,

lib. iii. tit. 12.

[86] See p. 135.

[87] [See the prayer in Feltoe’s edition, p. 46; ‘omnipotens sempiterne

deus qui nos omnium apostolorum merita sub una tribuisti celebritate

venerari.’ Edd.]

[88] _Annales Cyprianici_, sub anno 258.

[89] In the (so-called) Hieronymian Martyrology the entry at Jan. 18 runs

‘Dedicatio Cathedrae S. Petri Apostoli, quâ primo Romae sedit.’

[90] The student may consult the scholarly article of Dr Sinker on ‘Peter

S., Festivals of’ in _D.C.A._, together with Duchesne’s _Christian

Worship_, E. tr. (pp. 277-281), Wordsworth’s _Ministry of Grace_, and

Kellner’s _Heortology_, pp. 301-308. It should be added however with

regard to Kellner that the notion that the feast is connected with the

Primacy, as distinguished from the Episcopacy of St Peter, seems to be

devoid of evidence.

[91] D’Achery’s _Spicilegium_, tom. ii. 15.

[92] [It is found in the Carthaginian Kalendar, but not in the Bucherian,

nor in that of Polemius Silvius. Edd.]

[93] Other festivals connected with St Andrew are noticed in _D.C.A._

[94] _Ministry of Grace_, 419.

[95] See Duchesne, _Chr. Worship_, E. tr. 281.

[96] See Sinker’s article in _D.C.A._

[97] For variations as to the day of observance see Baillet, and Sinker

in _D.C.A._

[98] _Serm._ 196, 287.

[99] [It is found in the Gelasian and in some forms of the Gregorian

Sacramentary. Edd.]

[100] For other variations as to the day see Sinker’s article in _D.C.A._

[101] Kellner, 313.

[102] See the Gelasian and Gregorian Sacramentaries.

[103] _Heortology_, p. 15.

[104] _Ad Uxor._ ii. 4.

[105] See for details of evidence Bingham, bk. xiii. c. 9.

[106] _Epp._ lib. v. 17.

[107] _Ep. ad Laetam_, 9.

[108] _Comment. in Matth._ XXV. 6.

[109] This letter is to be found in the _Corpus Juris Canonici,

Decretal._ lib. iii. tit. 46.

[110] Muratori, _Liturg. Rom._ II. 786-790: 702-703.

[111] _H.E._ IV. 30: III. 27.

[112] See p. 110.

[113] Euseb. _H.E._ v. 24. The words as to the forty hours are not

unattended with difficulty; but the interpretation given above is that

adopted by the soundest scholars. See Duchesne (_Christ. Worship_, E.

tr., p. 241), and the notes on the place by Valesius. The meaning is

probably that no food was partaken for forty continuous hours.

[114] _de Jejunio_, 2, 13, 14.

[115] Dionysius of Alexandria, _Ep. to Basilides_, in Feltoe, _Letters of

Dionysius of Alex._, p. 94 f.

[116] _H.E._ v. 22.

[117] The account in Socrates cannot be confidently regarded as strictly

accurate in some of its details. We cannot readily accept the statement

that the Saturdays at Rome were not fasting days.

[118] _Collat._ xxi. 25.

[119] _Liturgia Romana Vetus_ (Muratori), II. 28, 29.

[120] _Vita S. Margaritae_, c. II. § 18.

[121] See pp. 143 f.

[122] The whole subject of the Lent of the Eastern Church is very

fully dealt with by Nilles in his _Kalendarium Manuale_ and by Prince

Maximilian of Saxony in his _Praelectiones de Liturgiis Orientalibus_,

1908.

[123] See pp. 77, 80 f.

[124] Another reading is _pro populo_.

[125] _Paenitentiale_, II. xiv. 1 (Haddon and Stubbs, _Councils_, III.

202).

[126] ‘In tribus quadragesimis anni et in dominica die et in feriis

quartis et in sextis feriis conjuges continere se debent.’ Lib. xlvi. c.

11: Wasserschleben, _Die Irische Kanonensammlung_ (ed. 1885), p. 187.

[127] The Great Litany on St Mark’s day at Rome was much earlier.

[128] See _Serm._ xix. 2; lxxx. 4.

[129] For the reasons for his ingenious conjecture see _Christian

Worship_, E. tr. p. 223.

[130] See Sinker’s scholarly article ‘Ember Days’ in the _Dictionary of

Christian Antiquities_, for many valuable details.

[131] The MS. is wanting for the part before April.

[132] Can. 8 (Labbe xi. 274). It is to be observed that in the Leofric

Missal, of much earlier date, the Ember days are noted as falling in the

first week of Lent; in the week of Pentecost; in the full week before the

autumnal equinox; and in the full week before the Nativity.

[133] The study of the Martyrologies of Bede, Florus, Ado, and Usuard

has been recently approached in the true scientific spirit by Dom Henri

Quentin, of Solesmes. Manuscripts in the various libraries of Europe

have been examined and classified, and the sources of the entries traced

in most cases with great success. See this writer’s _Les Martyrologes

historiques du moyen age_ (1908).

[134] _Med. Æv. Kal._ I. 397-420.

[135] [On these terms see Ducange, _Glossarium_, s.v. _Festum_; Addis and

Arnold, _Catholic Dictionary_, art. ‘Festival.’ Edd.]

[136] The classification of festivals in the Kalendars of Germany with

Tyrol, Holland, Denmark, and Scandinavia, as printed by Grotefend, varies

much. We find such terms as ‘Triplex’ as well as ‘Duplex’ (Breslau);

‘Duplex compositum’ (Utrecht); ‘ix Psalmorum’ (Metz); ‘Bini’ (_i.e._

bini chori) at Salzburg; ‘Festa Prelatorum,’ ‘Festa Canonicorum,’ ‘Festa

vicariorum’ (Roskilde); ‘Summum’ and ‘semi-summum’ (Erfurt), and many

forms that are unfamiliar to English students.

[137] For further observations on the Kalendars of the Church of England

and of Churches in communion with it see Appendix III.

[138] See Quentin’s _Les Martyrologes historiques_, pp. 27, 28.

[139] For details see Baillet, _Les Vies des Saints_, tom. I, in his

_Discours_, pp. xxxiii.-xxxix.

[140] In the recently discovered _Testament of the Lord_, the word

‘Pascha’ is used for the season preceding Easter, even as ‘Pentecost’ is

used for the season of fifty days preceding Whitsunday.

[141] _Gute Freitag_ is found occasionally in the German Church Orders of

the Reformation Period.

[142] In Greek writers τεσσαρεσκαιδεκατῖται. [For a full discussion of

the whole question, with reference to the authorities, see V. H. Stanton,

_The Gospels as Historical Documents_, Part I., pp. 173-197. Edd.]

[143] See Eusebius, _H.E._ v. 24, where the full context scarcely leaves

a doubt that παρεχώρησεν τὴν εὐχαριστίαν must be understood in the sense

that Anicetus yielded the place of celebrant to Polycarp.

[144] _H.E._ v. 24.

[145] We do not enter upon the discussion of the question whether he

actually proceeded to the length of a formal excommunication. In certain

of his letters he undoubtedly spoke of them as ἀκοινωνήτους. Euseb.

_H.E._ v. 24.

[146] _Ibid._

[147] See the discussion by Bp Maclean, _Ancient Church Orders_ (in the

present series), p. 149 f.

[148] Lib. V. c. 7.

[149] See p. 117.

[150] See p. 118 f.

[151] _H.E._ VI. 22.

[152] Lagarde, _Analecta Syriaca_, p. 89.

[153] See Dr George Salmon’s article on ‘Hippolytus Romanus’ in Smith and

Wace’s _Dictionary of Christian Biography_.

[154] See Ludwig Ideler, _Handbuch der mathematischen u. techn.

Chronologie_, II. 219.

[155] See for a full treatment of the subject Ideler, II. 226-231.

[156] _H.E._ I. 9.

[157] In the opinion of Duchesne the controversy dealt with in A.D.

325 was between the system of Antioch, which celebrated Easter on the

Sunday next after the Jewish Pascha, and the system of Alexandria, which

insisted on Easter being always after the vernal equinox. See _Christian

Worship_, E. tr., 237.

[158] Eusebius, _Vita Const._ III. 18: Socrates _H.E._ I. 9.

[159] In French there is a trace of the more extended meaning in the

phrase ‘quinzaine de Pâques,’ meaning ‘Holy week and Easter week.’ In

Scotland and the north of England gifts of ‘pasch eggs’ (pronounced

‘paise eggs’), hard-boiled eggs stained with various colours, at Easter

are still not unknown.

[160] Hefele, _Councils_, E. tr. II. 67.

[161] For the history of the paschal controversies in the time of

Pope Leo see Bruno Krusch, _Studien zur christlich-mittelalterlichen

Chronologie. Der 84 jährige Ostercyclus und seine Quellen_ (Leipzig,

1880).

[162] See Appendix I.

[163] See Bruno Krusch, _Studien_, p. 32 f.

[164] The student who desires further details of the history of the

controversies about the date of Easter, prior to the time of Dionysius

Exiguus, may consult with profit the dissertation of Adrian Baillet in

the ninth volume of his _Les Vies des Saints_ (ed. 1739).

[165] The author died before his work was presented to the Pope, a duty

performed by his brother Antonio Lilio, who was also a physician. Now and

then we find the Gregorian Kalendar spoken of as the Lilian Kalendar.

[166] See Seabury, _The theory and use of the Church Calendar in

measurement and distribution of time_, p. 120. Other devices of the

astronomers which would reduce the error to only one day in a thousand

centuries are noticed in the same work.

[167] Sir Harris Nicholas, _Chronology of History_, pp. 32-34; Giry,

_Manuel de Diplomatique_, pp. 165-167.

[168] Notices of these Menologies will be found in Kellner’s

_Heortology_, 387-393: and on both the Menology and the Menaea (in twelve

volumes, corresponding to the months from September to August) see the

Dissertation _de libris et officiis ecclesiasticis Graecorum_ appended to

Cave’s _Historia Literaria_.

[169] Nilles’ _Kalendarium Manuale_, tom I., and Prince Maximilian’s

_Praelectiones_, pp. 122-221, may be consulted by the curious.

[170] The great doxology corresponds substantially to _Gloria in

excelsis_; and the little doxology to _Gloria Patri_, etc.

[171] See _Suicer’s Thesaurus_, s.v.

[172] The 318 bishops at Nicaea in A.D. 325.

[173] p. 84.

[174] See Neale’s _Holy Eastern Church_, II. pp. 743, 749, 753.

[175] See Gee and Hardy, _Documents illustrative of the history of the

Church of England_, pp. 150, 173.

[176] See V. Staley’s _The Liturgical Year_, where the Kalendar of the

Church of England is treated with much fulness.

INDEX

[_See also Table of Contents_, p. vii.]

Abyssinian Kalendar, see Kalendar

Ado, martyrology of xvi, 93, 94

Advent, observance of 76 ff.

Agnes, St, octave of 20, 71

Akathist, sabbath of 144

Alexandria, church of, its authority in settling date of Easter 121

All Saints (Allhallen), festival of 23, 149;

Sunday of 91, 141;

vigil of 75

All Souls’ Day xiii, 24

Ambrosian rite 77

_anarguroi_, see Unmercenary

Anatolius, Paschal cycle of 115

Andrew, St, commemoration of 17, 19, 22, 63 f., 137;

octave of 71;

relation of Advent to festival of 79

Anna, St, conception of, see Mary, festivals of

Annunciation, see Mary, festivals of

Antipasch 141, 142

Antiphons, in Advent 78 f.

Apocreos, Sunday of 84, 141, 143;

Sabbath of 144

_Apodosis_ 71, 135

Apostles, commemoration of 22, 58 ff.;

Fast of the 90 f.;

Synaxis of the Twelve 58, 139;

Seventy 70, 138, 139

Apostolic Canons 6, 111

Apostolic Constitutions 6, 111

_Aratschavor-atz_ 92

Armenians, their observance of Epiphany and Christmas 32, 38;

rules of fasting 78, 91 f.;

Kalendar of 36, 43, 147 f.

Artziburion 92

Ascension, commemoration of 18, 42 f., 135, 149

Ascetics, Sabbath of 144

Ash Wednesday 82, 83 f.

Asiatics, commemoration of the Pascha by 106 ff.

Assumption, see Mary, festivals of

Baptism, of Christ, commemoration of 30, 31 n., 32, 139 f.

Barnabas, St, commemoration of 70, 150

Baronius, Cardinal 103

Bartholomew, St, commemoration of 68

Basilian Menology, see Menology

Basilidians, festival of Baptism of Christ kept by 31

Becket, Thomas, institution of festival of Trinity by 46;

feasts of his martyrdom and translation 150

Bede, martyrology of xvi, 23, 49, 62, 69, 70, 93, 94

Borromeo, Charles 83

Candlemas, meaning of 48;

festival of, see Purification

_caput jejunii_ 83

_Cara cognatio_, pagan solemnity of 61

Celtic churches, Paschal cycle of 122, 146

Charlemagne, _Capitula_ of 86

Christmas, see Nativity

Circumcision, feast of 22 f., 37 ff., 135, 147

_claves quadragesimae, Paschae, Rogationum_ 102

Clavius, see Schlüssel

_Coena Domini_ 40

Conception, see Mary, feasts of

Constantine, letter of, on Paschal question 111 f., 117 ff.

Coptic Kalendar, see Kalendar

Corbie Kalendar 71

Corpus Christi, feast of xiv, 98;

octave of 72

Cross, Holy, adoration of 41 f.;

Sunday of Adoration of 141;

Exaltation of 22, 99, 135, 142,

(a fast in Eastern Church) 91;

Invention of 99;

Procession of 25

Cyprian, St, Paschal cycle attributed to 115;

commemoration of, in English Prayer Book 152

Dead, Sabbath of 144

Decollation, see John Baptist

_depositiones_, of martyrs and bishops 14, 16, 17

_dies caniculares_ 101

_dies profestus_ 74, 87

Dionysius of Alexandria, Paschal cycle of 115

Dionysius Exiguus, Paschal cycle of 123, 124 f.

_dominica carnisprivii_, see Apocreos

_dominica in albis_ 142

Dominical Kalendar, of Orthodox Eastern Church 140 ff.

_Dormitio_, see Mary, feasts of

Doxology, the great and the little 137

Easter, regulations for date of 15, 111 f., 122 ff.