A detailed exhibition of the Byzantine Kalendar cannot be attempted here, but the student will find it treated by J. M. Neale in the _General Introduction_ to his _History of the Holy Eastern Church_ (vol. II.) and with great fulness in Nilles’ _Kalendarium manuale utriusque Ecclesiae_. Notes on the Kalendars of some of the separated Churches of the East will be found in Appendix III. APPENDIX I THE PASCHAL QUESTION IN THE CELTIC CHURCHES The controversies as to the calculation of Easter between the Roman ecclesiastics, on the one hand, and, on the other, the ecclesiastics of Ireland (Scotia), Scotland (Alban), and Wales, arose from the fact that our native Churches continued to follow a cycle which had, at the beginning of the fourth century, prevailed at Rome, but which was afterwards abandoned by the Church of that city. An admirable account of the matter will be found in Prof. Bury’s _Life of St Patrick_, 371-374. The improved Roman computation was eventually adopted in the south of Ireland about A.D. 650; in the north of Ireland in A.D. 703; among the Picts of Scotland in A.D. 710; at Iona in A.D. 716; and in South Wales in A.D. 802. APPENDIX II NOTE ON THE KALENDARS OF THE SEPARATED CHURCHES OF THE EAST I. The Armenians. The year is counted from the year 551 of our era, when the Catholicos, Moses II, who reformed the Kalendar, ascended the patriarchal throne. Thus A.D. 1910 is the year 1359 among the Armenians. One noteworthy feature of the Armenian observance is that, with the exception of the Nativity (Jan. 6), the Circumcision, the Presentation of the Lord in the Temple, and the Annunciation, various important festivals are transferred to the following Sunday. Certain minor Holy Days, if they fall on Wednesday, Friday, or Sunday, are in some cases omitted, while others are transferred to the following Saturday. In regard to days of fasting, in addition to Lent, the most remarkable feature is ‘the fast of Nineveh,’ kept for two weeks, one month before the beginning of Lent. The days of the week following Pentecost are fast days (see p. 91 f.). For details see E. F. K. Fortescue’s _Armenian Church_, and Nilles, _op. cit._ (vol. II.). II. The Eastern Syrian (Chaldean, Assyrian, Nestorian) Church. The Kalendar, Lectionary, and a list of days of Martyrs and others for which no special lessons are appointed will be found in Bishop A. J. Maclean’s _East Syrian Daily Offices_. One of the most interesting features is the frequency with which Friday is observed as a commemoration of saints; and sometimes the Friday commemoration is related in history or in thought with the event commemorated on the preceding Sunday or great festival. Thus St John Baptist is commemorated on the Friday after the Epiphany (Jan. 6), of which festival the baptism of the Lord is the dominant thought. The festival is popularly called at Urmi ‘The New waters.’ For details see Maclean.