A reference to the classification of Feasts in the Eastern Church[86] will show that among the twelve principal Feasts are found (1) The _Evangelismos of the Theotokos_, March 25, corresponding to the Western feast of the Annunciation; (2) the Repose of the Theotokos, Aug. 15; (3) the Nativity of the Theotokos, Sept. 8; and (4) the Entrance of the Theotokos into the Temple, Nov. 21, corresponding to the Presentation of the Virgin in the West. To these have to be added the following feasts of lesser dignity: (5) Hypapante (the Meeting of St Mary with Simeon and Anna in the Temple), Feb. 2, corresponding to the Western Purification. This is a day of obligation: but (as has been already remarked) it is perhaps to be regarded rather as a festival of the Lord than of St Mary. (6) The Deposition of the precious Vestment of the Theotokos in the Church of Blachernae at Constantinople, July 2: (7) the Deposition of the precious Zone of the Theotokos at Constantinople, Aug. 31: (8) the Conception of St Anna (_i.e._ her conception of St Mary), Dec. 9, a day of obligation: (9) the Synaxis of the Theotokos and Joseph, her spouse, Dec. 26, a day of obligation. This day is also called the Synaxis of the Theotokos fleeing into Egypt. The Greeks consider that the visit of the Magi was exactly one year after the birth of Christ, and that the flight into Egypt was on the day following that visit. CHAPTER VI FESTIVALS OF THE APOSTLES, THE EVANGELISTS, AND OF OTHER PERSONS NAMED IN THE NEW TESTAMENT. OCTAVES AND VIGILS In the Greek Church there has continued to the present day a Synaxis of the Twelve Apostles on the day following St Peter and St Paul (June 29); and in the West we find a commemoration of all the Apostles, connected with the festival of St Peter and St Paul, in the Leonine Sacramentary[87]. There is a _Natale Omnium Apostolorum_ with a vigil in the Gelasian Sacramentary. This festival may have preceded all separate commemorations. It would seem to have been observed close to the date of St Peter and St Paul. With certain notable exceptions, feasts of the New Testament Saints came but slowly into the cycle of Christian solemnities. With some exceptions, more or less doubtful, there is no reason to think that the days of the deaths of the Apostles were known to those who gave them places in the Kalendars. It is highly probable in some cases, and not improbable in others, that the dates assigned for the festivals really mark some deposition or translation of the supposed relics of those commemorated, or the dedication of some church named in their honour. Considerations of the space at our disposal demand that the subject should be only lightly touched; but references are given to easily accessible works. And we deal only with the more notable festivals, or festivals of early appearance.