We may pass without comment entries of astronomical interest, such as ‘Sol in aquario,’ ‘Sol in piscibus,’ and such like; the solstices and the equinoxes; the days when the four seasons began; and such weather-notes as the dates when the dog-days (_dies caniculares_) began and ended. It will be observed that there was at least ancient precedent for what gave offence to Bishop Wren when he wrote of the Kalendar of the Book of Common Prayer, ‘Out with the dog-days from among the Saints.’ Some of the features just noticed continued to make their appearance in various English Kalendars after the Reformation. The Kalendar, indeed, of the Prayer Book of 1549 looks to our eyes singularly bare, with no days marked other than what we call the red-letter festivals. In 1552, the ‘dog-days’ reappear, and also the astronomical notes as to dates of the sun’s entrance into the various signs of the zodiac. To these are added, for reasons of practical convenience, the Term days. The Prayer Book of 1559 adds further the hours of the rising and setting of the sun at the beginning of each month. In the Primer of Edward VI (1553) the names of a very large number of the old Saints’ Days are introduced, and the convenient reminder of ‘Fish’ is placed at the days preceding the Purification, St Matthias, the Annunciation, St John Baptist, St Peter, St James, St Bartholomew, St Matthew, St Simon and St Jude, All Saints, St Andrew, St Thomas, and Christmas. This Kalendar also, after the manner of many mediaeval Kalendars, marks the first possible day for Easter, and ‘first of the Ascension,’ ‘uttermost Ascension,’ ‘first Pentecost,’ ‘uttermost Pentecost.’ In some of the unauthorised books of devotion issued in Elizabeth’s reign we find some of the dates inferred rightly or wrongly from the Scripture history, which had long before appeared in mediaeval Kalendars, such as days connected with Noah’s story, the Passion, Resurrection, and Ascension of the Lord; and to these many other days of historical interest are added[137]. In many of the mediaeval Kalendars we find entered at Jan. 28, March 11, and April 15, respectively, the words ‘Claves Quadragesimae,’ ‘Claves Paschae,’ and ‘Claves Rogationum.’ The number of days to be counted from each of these dates to the beginning of Lent, to Easter, and to the Rogation Days, varying according to the place which any given year occupies in the Cycle of Golden Numbers, may be found with the help of a table prefixed to the Kalendar. It should be noted that the ‘terminus’ of the key never falls on the day of the fast or festival sought, and if the terminus of the key for Easter falls on a Sunday, Easter is the following Sunday.