CHAPTER X

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. See also Pascha, Paschal cycle etc.; octave of 71, 72

Edward, St, the Confessor, feast and translation of 99

Egbert, Abp, Pontifical of 69

Elias of Nisibis 113

Ember Days, meaning of term 90. See Fasts

English Prayer Book, see Prayer Book

Enurchus, St 151

Epiphany, feast of 17, 20, 23, 30 f., 135, 139; octave of 71, 72, 135

Ethiopic Kalendar, see Kalendar

Evangelists, commemoration of 65 ff.

Fasts, in Advent 78; before Easter (Lent) 79 ff.; after Pentecost 85, 92, 147; Rogation days 86; of four seasons (Ember Days) 18 f., 87 ff.; of vigils 74 f.; of Eastern Church 90 f.; of Nineveh 91 f., 147

_feria_, meaning of term 8

_festa chori, festa fori_ xix

Festal Letters, see Paschal Epistles

Festivals, rank and dignity of 98 f.

Florus, martyrology of xvi, 93, 94

Friday, Christian observance of 10 f.; fast in Advent 78; a fast in Eastern Church 91, 140; commemoration of Saints among East Syrians on 147

Gabriel, archangel, Synaxis of 139, 140

Galesini, Pietro, martyrology of 103

gang-days 87

Gelasian Sacramentary, see Sacramentary

_Gellonense_, see Martyrologies

George, St, commemoration of 21, 23, 136, 149

Good Friday 41 f., 107

Gorman, martyrology of 95

Gothic Missal 65

Gregorian reform, see Kalendar

Gregory the Great 77, 82

Gregory XIII, Pope, his scheme for a fixed Easter xviii; appoints a commission to revive Martyrology 103; his reform of Kalendar 127 ff.

Hieromartyr 138

Hippolytus, Paschal Tables of 111, 112 ff.; statue of 112

Holy Thursday, see Ascension

Holy Week, observance of 40 ff.

Horologium 103

Hosiomartyr 138

Hypapante, see Purification

Immaculate Conception, see Mary, feasts of

Innocent III, Pope, rules of, concerning vigils 74 f.

Innocents, Holy, commemoration of 17, 19, 22, 33 ff.

Irenaeus, letter of, to Victor of Rome 79, 110

Irish canons, collection of 85 f.

_Isapostolos_ 138

James, St, son of Zebedee, commemoration of 17, 34, 36, 64 f.

James, St, the Lord’s brother, commemoration of 34, 36, 67. See also Philip and James

James and John, SS., commemoration of 16, 33 f., 65

January, Kalends of, observed as a fast 38 f.

Jerome, see Martyrologies (Hieronymian)

John Baptist, St, commemoration of 17, 18, 21, 34; Conception of 53, 139; Nativity of 18, 68, 135, 139, 149; Decollation of 18, 69, 135, 139, (a fast) 91; Synaxis of 139, 140; East Syrian commemoration of 148; vigil of Nativity of 75

John, St, the Evangelist, commemoration of 17, 19, 22, 33 f., 65, 75, 136; before the Latin Gate 21, 66; Migration (or Assumption) of 34, 65, 136

Jude, St (Thaddaeus), commemorated in Greek Church 67

Kalendar, causes of growth of xii f., 95 ff.; antiquarian notices in 100, 102; artificial construction of xii; astronomical notes in 101; influences affecting 97 f.; marks of antiquity in 13; value of, for study of MSS 95 f.; Gregorian reform of 125 ff.; Bucherian (Liberian, or Philocalian) 14, 28, 31, 38, 59, 63 n.; Carthaginian 16, 31, 34, 38, 63 n.; of Polemius Silvius, 16, 63 n.; Abyssinian 148; Armenian 147; Coptic 148; East Syrian 147; of English Prayer Books 149 ff.; Ethiopic 148; Mozarabic 36; of Orthodox Eastern Church 133 ff. See also Martyrologies, Sacramentary

Kings, the Three, Translation of 97, 100

Kollyba, Sabbath of 144

Koryphaeoi 135

Lawrence, St, octave of 71; vigil of 75

Lazarus, Sabbath of 135, 144

Lent, observance of 79 ff., 141 ff.

Leo, St, correspondence of, on Paschal limits 120 f., 124; Sacramentary of, see Sacramentary

Leofric Missal 69, 97

Lights, Feast of (Epiphany) 30 f., 142

Lilio, Luigi, reformation of Kalendar by 127

Litanies, origin of 86 f.; at Rome 67

Lord, festivals of the, xii, 27 ff.

Lord’s Day, Christian observance of xi, 3 f., 5, 6, 7, 10, 37; vigil preceding 73. See also Dominical Kalendar

Luke, St, commemoration of 17, 66

Lupercalia, heathen festival of 48

Maccabees, commemoration of 16, 17, 25 f.

Mamertus, bishop of Vienne, rogations appointed by 86

Margaret, Queen of Scotland 83

Mark, St, commemoration of 66 f.

Martyrologies, use of term 93 f.; influence on later Kalendars 94; marks of antiquity in 13; Bucherian (Liberian or Philocalian) 14; Carthaginian 16 f.; Syrian 15, 65; _Gellonense_ 62, 70; Hieronymian 34, 63, 65, 66, 69, 70; modern Roman 103. See also Ado, Bede, Florus, Usuard, and Kalendar

Martyrs, days of, observed locally xi, 12 ff., (at cemeteries) 24; Acts of, read in churches 17; oblations offered for 14

Mary, St, the Virgin (Theotokos), feasts of xv, 47 ff., 148; Annunciation of 21, 49 f., 57, 135, 140, 147; Assumption (_dormitio_, Repose) of 22, 51, 57, 75, 135, (fast before) 75, 90; Conception of xiv f., 52 ff., 57, 98; Immaculate Conception of 52 ff.; Nativity of 22, 50, 51 n., 57, 135, 140; Presentation of 51, 57, 135; Synaxis of Theotokos 57, 139, 140. See also Purification

Mary Magdalene, St, commemoration of 69 f.; the ‘myrrh-bearer’ 69; in English Prayer Book 70, 150, 151

Matthew. St, commemoration of 66

Matthias, St, commemoration of, in English Prayer Book 150

Maundy Thursday (_dies mandati_), observance of 40 f.; meaning of term 41 n.

Maurolico, Francesco, martyrology of 103

Melito, Bp of Sardis, defence of Asiatic Paschal observance by 108 f.

Menology, character of early Eastern 133; of Constantinople 133; Basilian 30, 133

Michael, St, Synaxis of 137, 139; monthly commemoration of, by Ethiopic Church 148

_missa ad prohibendum ab idolis_ 39

Montanists, celebration of Pascha by 28 f.

Mozarabic rite 77, 83

Myrrh-bearers, Sunday of 141, 142. See also Mary Magdalene

_natale, dies natalis, natalitia_ 13, 15, 67

_natale Calicis_ 15, 40

_natale Petri de Cathedra_, see Peter, St

_natalis Solis Invicti_ 30

Nativity, of the Lord (Christmas), feast of 15, 17, 19, 22, 27 f., 49, 76, 135, 140, 147, 148; origin of feast of 29 f.; octave of 71, 72; fast before 90; vigil of 75

Nicaea, Council of, decisions of, on Paschal question 116 f.; commemoration of the 318 fathers of 141, 143

Octaves, meaning of term 70 f.; history of 71

Oengus, the Culdee, martyrology of 95

Old Testament worthies, commemoration of xii, 134, 136, 148

Orthodoxy Sunday xiii, 141, 142

_O sapientia_ 78 f.

Palm Sunday (Feast of Palms) 40, 84, 135, 141

Parasceve 10, 11, 37, 144 f.

Pascha, original use of term 104 ff.; Christian commemoration of xi, 37, 104 ff.; _dies Paschae_ 40

Paschal Cycles, of Hippolytus 111, 112 ff.; of Dionysius Al. 115; of Anatolius 115; Roman 123; Alexandrine 123; of Victorius 124; of Dionysius Exiguus 123, 124 f.

Paschal Epistles xviii, 121

Paschal limits 120 f.

Paschal question xvii, 105 ff.

Paschal Tables, see Paschal Cycles

Passiontide, observance of 40 ff.

Paul, St, commemoration of 21, 33; Conversion of 69; Translation of 69. See also Peter and Paul

Pentecost, meaning of term 43 ff.; observance of 18, 37, 43 ff., 135, 141; octave of 71, 72; vigil of 75

Peter, St, commemoration of 33; Chains of (_ad Vincula_) 21, 25, 63; Chair of (_Cathedra Petri_) 15, 59, 60 ff.; Dedication of Basilica of 18, 63

Peter and Paul, SS., commemoration of 16, 18, 21, 34, 35, 135; _depositio_ of 16; origin of festival of xiii, 59 f.; fast before 90; octave of 71

Philip, the deacon 67

Philip, St, feast of 67, 78; fast of 78

Philip and James, SS., commemoration of 21, 67, 75

Pliny, letter of, to Trajan 72

Polycarp, St, conference of, with Anicetus on Paschal question 108

Polycrates, letter of, on Paschal controversy 109

_Polyeleos_ 136

Pontius Pilate, commemorated by Ethiopians 148

Prayer Book, American 43, 153; English (1549, 1552) 70, 101, 150, (1559) 101, 150, (1604) 151, (1662) 79, 151; Irish 153; Latin (1560) 150; Scottish (1637) 79, 153

_Preces Privatae_ (1564) 151

Pre-sanctified, Mass of 42

Presentation, of the Lord in Temple 48, 147. See also Purification; of St Mary, see Mary, feasts of

Primer, of Edward VI 101

_Prodromos_ 138

_proheortia_ 43, 135

_Protevangelium Jacobi_ 50 n., 52 n., 53 n.

Purification (Hypapante, Candlemas), feast of 20, 23, 47 ff., 51 n., 57, 101, 135, 140, 149

_Quadragesima, ante Pascha_ (Lent) 80 f., 85; of St Martin 77, 85; after Pentecost 85; before St John Baptist 85 f. See also Fasts

Quartodecimans 107

Quinquagesima 84

Rabanus Maurus, martyrology of 69, 95

Relics, translation of, as affecting Kalendars 97

Requiem masses, prohibited within certain octaves, 72

Rogation Days, origin of 86 f.

Roman Breviary and Missal 63, 71

Roman Kalendar 52

Sabbath, see Saturday

Sacramentary, Gallican 77; Gothic-Gallican 77; Gelasian 20, 39, 58, 64, 66, 68; Gregorian 20 f., 33, 39, 49, 66, 68, 69, 83; Leonine 18 f., 42, 58, 64, 66, 68, 88 f.

Samaria, woman of (Photina), commemorated xii, 141

Sarum, Breviary 32, 51, 52; _Enchiridion_ 51 f.; Missal 32, 51

Saturday (or Sabbath), Christian observance of 2, 4 ff.; special observances of, in Greek Church 144; Great Sabbath 6, 40, 144

Schlüssel, Christopher, reformation of Kalendar by 127

Seventy Apostles (disciples) 70, 138, 139

Sexagesima 84

_Silvia, Pilgrimage_ of xvi, 27, 40, 42, 48, 72, 73, 82

Simon and Jude, SS., commemoration of, 67

Simon Zelotes, St, commemorated in Greek Church 67

Station (_statio_) 11

Stephen, St, commemoration of 16, 17, 18 n., 22, 33, 34

Style, New, history of adoption of 130 ff.

Sunday, see Lord’s Day

_supputatio Romana_ 123

Synaxis, use of term in Eastern Kalendars 139

Syrians, East, Kalendar of 147 f.

Tessarakoste, use of term 80, 90 f.

Thaddaeus, see Jude

_thaumaturgos_ 138

Theodore, of Canterbury, _Paenitentiale_ of 85

Theodore Tyro, St, 144

Theometor, Theopator, 139

Theophany, see Epiphany

_theophorus_ 137

Theotokos, see Mary, feasts of

Thomas, St, commemoration of 67 f.

Three hundred and eighteen, see Nicaea

Transfiguration, commemoration of 43, 135

Trinity Sunday, observance of 45 f.

Tyrinis or Tyrophagus (Sunday) 84, 141, 143

Unmercenary saints 139

Usuard, martyrology of xvi, 49, 62, 67, 93, 94, 95

Victor, Bp of Rome, attitude of, on Paschal question 109 f.

Victorius of Aquitaine, Paschal cycle of 124

Vigils, origin of 72 ff.; rules for 74 f.; at Ember seasons 88

Votive masses, prohibited within certain octaves 72

Wednesday, observance of 10 f.; fast in Advent 78; a fast in Eastern Church 91, 140

Week, Jewish and Christian 2; first day of, see Lord’s Day; Great, see Holy Week

Weigel, Erhard, Kalendar of 131

Ximenes, Cardinal 83

ἀνάληψις 42

μεταμόρφωσις 43

παρασκευή 10

πάσχα ἀναστάσιμον 119

πάσχα σταυρώσιμον 119

πεντηκοστάριον 143

τεσσαρακοστή 80

τεσσαρεσκαιδεκατῖται 107

τριῴδιον 143

CAMBRIDGE: PRINTED BY JOHN CLAY, M.A. AT THE UNIVERSITY PRESS.

End of Project Gutenberg's The Church Year and Kalendar, by John Dowden