It is customary after the great feasts of our Lord and of the Virgin Mary to subjoin on the following day the commemoration of saints associated with the event commemorated on the preceding day. Thus, the Epiphany (Theophany) in the Greek Church being chiefly concerned with the Baptism of Christ, we have on the following day (Jan. 7) the feast of St John Baptist; after the Hypapante, or meeting with Simeon and Anna in the Temple (on Feb. 2, the day of the Purification of the Virgin, in the West), we find (Feb. 3) Simeon and Anna the prophetess; after the Nativity of the Lord, the synaxis of the Theotokos, Dec. 26; after the Nativity of the Virgin (Sept. 8) we have on Sept. 9 Joachim and Anna, her parents; after the Annunciation (March 25) we have on March 26 the synaxis of the Archangel Gabriel, who made the great announcement. It remains to be added that, as in the Orthodox Church of the East Wednesdays and Fridays are observed as strict fasts alike by the clergy, the monks, and the laity, most of the important festivals carry with them either a partial dispensation (as in some cases for the use of oil and wine, and in others for the use of oil, wine, and fish) or a dispensation for all kinds of food, when a festival falls on one of these fast days. We now proceed to describe the annual cycle of Sundays. II. _The Dominical Kalendar of the Orthodox Church of the East._ The arrangement of the Sundays falls into two divisions, the first beginning with the Sunday before our Western Septuagesima; and the second, immediately after our Trinity Sunday, which, with the Greeks, is called the Sunday of All Saints. In the following table, opposite the names of the Sundays for the earlier part of the Dominical cycle, as given in the Greek service-books, are placed the names of the corresponding Sundays in the West, as known to English churchmen.