does not mention St Ignatius of Antioch, but B places him on the 20th December. 8. B has the Emperor Theodosius on the 3rd March, St John Chrysostom on the 7th May and 13th November, also Ephrem Syrus on the 9th July, and Dioscorus of Alexandria on the 31st August. From these entries we see that B is catholic and Syrian, and A monophysite and Egyptian. Both certainly belong to the same period. B was probably also used in Egypt, for the Patriarch Isaac I. of Alexandria is mentioned, who died on the 10th Athyr = 6th November 688 or 689.[788] The Athanasius mentioned on the 6th September must have been Athanasius II. who became patriarch of Antioch in 629.[789] These calendars and the following one as well are contained in the Arabic translation of Abulaibsan Achmed Calcasendi who has prefaced them with a list of Coptic festivals (see above p. 26). Had they come down to us in better condition, they would be of the utmost importance in the investigation of our subject, notwithstanding their heretical character. The third of the calendars published by Selden has fared little better; it certainly belongs to the same period as the others, although somewhat later in date. The latest person mentioned in it seems to be the Patriarch Isaac I., named already in A. It was thought that this was the second monophysite patriarch of that name who died in 954, but it is not so, for this personage is named on the 10th Athyr = 6th November, and the Coptic Synaxarium, translated by Wüstenfeld, which mentions him on the same day, expressly states that he was the immediate successor of John, surnamed Semnudæus from the place of his birth, Sebennytos, who died on the 9th Athyr 686, after having pointed him out as his successor. The predecessor of Isaac II., however, was Sophronius, and his successor was called Job. Accordingly Isaac I. must be intended here, and thus the calendar belongs to the end of the seventh or the beginning of the eighth century.[790] Its monophysite character is proved from the mention of the heresiarch Severus three times, _i.e._ on the 26th April (_festum Severi_), on the 4th September, and on the 1st December. It has no feast of St Peter and St Paul on the 29th June, but only a _Planctus Pauli_ on the 18th March. The following points are worthy of notice:—25th March is the day of the Crucifixion, the 28th May is kept as the _Inventio ossium S. Lucæ_ and the 6th March as the _Manifestatio Crucis_, where the later calendar adds, _per Heraclium imperatorem_. We have the beginnings of the Egyptian custom of commemorating the Mother of God on the 21st of each month, _i.e._ on the 21st Payni and the 21st Phaophi. The _festum Dominæ_ on the 2nd August is certainly a feast of our Lady, but the _festum Mirjam_ on the 22nd July is probably a festival of St Mary Magdalen. There are many things in this document the meaning of which can only be surmised.