As regards the particular Church for the use of which any Kalendar was intended, attention should be directed not only to the appearance of certain festivals, but to the rank and dignity of the festivals, which are often indicated by some such notes as ‘principal,’ ‘of ix Lessons,’ ‘of iii Lessons,’ ‘greater double,’ ‘lesser double,’ or some other term of classification[135]. Classification in continental Kalendars is often otherwise expressed[136]. In the Kalendar of the Missal of Westminster Abbey the dignity of the greater festivals is marked by indicating the number of copes (varying from two to eight) which were to be used, as has been thought, by the monks who sang the Invitatory to _Venite_ at Mattins. No one will be surprised to learn that at Westminster the Feast of St Edward the Confessor (Jan. 5), and his Translation (Oct. 13) are marked ‘viii cape,’ a dignity which is reached only in the cases of St Peter and St Paul, the Assumption, All Saints, and Christmas: while in the Sarum Kalendar St Edward is marked on Jan. 5 only by a ‘memory,’ and his Translation is but a ‘lower double.’ At Holyrood Abbey, near Edinburgh, Holy Cross Day was naturally one of the greatest festivals of the year, while in the Aberdeen Breviary the Invention of the Cross and the Exaltation were both ‘lesser doubles.’ At Hereford, Thomas of Hereford (Oct. 2) was a ‘principal feast,’ and so was his Translation (Oct. 25); neither day appears in the Sarum Kalendar. The Translation of the Three Kings, already referred to, which is a ‘summum festum’ at Cologne, is all but unknown elsewhere. These examples will suffice for our purpose. It remains to notice entries of other kinds not uncommon in mediaeval Kalendars. There are notices of what I may call an antiquarian kind, which did not at all, or but seldom, affect the service of the day, but which are not without an interest of their own. Thus, such entries as the following are not uncommon. ‘The first day of the world’ (March 18); ‘Adam was created’ (March 23); ‘Noah entered the ark’ (March 17); ‘The Resurrection of the Lord’ (March 27), by which is meant that the actual resurrection of the Saviour took place on this day of the month, in the year in which the Lord was crucified. This assigned date is of great antiquity. We find it in Tertullian (_adv. Judaeos_ c. 8); and later it was accepted by Hippolytus and Augustine, and it is frequent in the Kalendars of the early mediaeval period. In the Sarum Kalendar it is marked as a principal feast of three lessons, but there is no service answering to the day in the Breviary. We find ‘Noah comes forth from the ark’ (April 29); ‘The devil departs from the Lord’ (Feb. 15); ‘The Ascension of the Lord’ (May 5); this last mentioned day is plainly a corollary to the date assigned to the Resurrection, but it is not so frequently inserted in the Kalendars.