A list of the festivals celebrated at Tours and in the neighbouring Abbey of St Martin’s during the fifth century, is given us by Perpetuus (461-91), the sixth bishop of the see.[50] In this is shown the days on which the principal service is held in the cathedral, and those on which it is held in other churches in the town:— _Natalis Domini._ _In ecclesia._ _Epiphania._ _In ecclesia._ _Natalis S. Joannis_ (24th June). _Ad basilicam domni Martini._ _Natalis S. Petri episcopatus_ (22nd February). _Ad ipsius basilicam._ _VI._ (_al. V._) _Cal. Apr. Resurrectio Domini Nostri J. Chr._ _Ad basilicam domni Martini._[51] _Pascha._ _In ecclesia._ _Dies Ascensionis. In basilica domni Martini._ _Dies Quinquagesimus_ (Pentecost). _In ecclesia._ _Passio S. Joannis._ _Ad basilicam in baptisterio._ _Natalis SS. Apostolorum Petri et Pauli._ _Ad ipsorum basilica._ _Natalis S. Martini_ (_i.e._ the day of his consecration as bishop, the 4th July). _Ad ejus basilicam._ _Natalis S. Symphoriani_ (22nd July). _Ad basilicam domni Martini._ _Natalis S. Litorii_ (13th September). _Ad ejus basilicam._ _Natalis S. Martini_ (11th November). _Ad ejus basilicam._ _Natalis S. Brictii_ (13th November). _Ad basilicam domni Martini._ _Natalis S. Hilarii_ (13th January). _Ad basilicam domni Martini._ The regulations for festivals contained in the statutes of Sonnatius, Bishop of Reims (614-31), show a further development. It marks as festivals: _Nativitas Domini_, _Circumcisio_, _Epiphania_, _Annunciatio Beatæ Mariæ_, _Resurrectio Domini cum die sequenti_, _Ascensio Domini_, _dies Pentecostes_, _Nativitas beati Joannis Baptistæ_, _Nativitas apostolorum Petri et Pauli_, _Assumptio beatæ Mariæ_, _ejusdem Nativitas_, _Nativitas Andreæ apostoli et omnes dies dominicales_. These thirteen days were to be celebrated “_absque omni opere forensi_.”[52] The omission of Candlemas Day is remarkable. The day after Easter appears for the first time as a holy day. The Council of Maçon, however, had already gone further and forbidden (Can. 2) servile work throughout the whole of Easter week. This extension of the festival was probably at that time unique, while we often meet with it in the ninth century, when it had probably become general.