According to this document, the number of days which in the course of the year were exempt from labour did not exceed sixty-three in the seventh century. Their number was considerably increased in the subsequent period. In the notes on festivals ascribed to St Boniface, it has increased to seventy-one, including the two Sundays on which Easter and Pentecost fall. These notes are included in the collection known as _statuta quædam S. Bonifacii_,[53] and even if they do not owe their origin to St Boniface, they belong without doubt to his period. Days in which rest from labour (_sabbatismus_) is enjoined in this document are Christmas (four days), the Circumcision, Epiphany, Purification, Easter (four days), Ascension, Nativity of St John the Baptist, the festival of SS. Peter and Paul, the Assumption, the Nativity of Our Lady, St Andrew’s Day (30th November). Pentecost is passed over because it has already been mentioned in the thirty-fourth canon, but it was to be celebrated in the same manner as Easter, that is, during four days with a vigil. In the Frankish Empire, during the ninth century, the regulations for holy days were everywhere reduced to order, and in consequence we possess numerous ordinances bearing on the subject. With the exception of festivals of local saints and patrons, they present little variety. With regard to the _Assumptio B.V.M._ alone, there seems to have been some fluctuations in France at the beginning of the ninth century, as a statement of the Council of Aix-la-Chapelle in 809 proves. The Council enumerates the following festivals: _Natalis Domini_, _natales S. Stephani_, _S. Joannis Evangelistæ_, _SS. Innocentium_, _octabas Domini_ (the Circumcision), _Epiphania_, _Purificatio S. Mariæ_, _Pascha dies octo_, _Litania major, scensa Domini_, _Pentecoste_, _natales S. Joannis Baptistæ_, _SS. Petri et Pauli_, _S. Martini_, _S. Andreæ_. _De Assumptione S. Mariæ interrogandum reliquimus._[54] The Council of Mainz in 813, however, in its thirty-sixth canon, includes this last festival along with the others, as well as the _litania_ with four days, _i.e._ including the preceding Sunday. It also directs that, besides the commemoration of those martyrs and confessors whose relics repose within the diocese, the anniversary of the dedication of the church shall also be celebrated.[55] About the same time, _i.e._ in 827, Bishop Hetto of Basle put out a statute, in the eighth chapter of which the festivals entailing rest from servile work (_dies feriandi_) are enumerated: Christmas and the three following days, _Octava Domini_, _Theophania_, _Purificatio S.M._, _Pascha_ (which, according to the seventh chapter, was prolonged for eight days), the three Rogation days, the Ascension, the Saturday before Pentecost, St John Baptist, the festivals of the Apostles, _Assumptio S. Mariæ_, St Michael, the Dedication of the Church, and the Feast of the patron saint, these two last to be observed locally.