These are omitted in the calendar of the Protes- tant Episcopal Church, which retains only the scrip- tural festivals. Wheatly assigns the following rea- sons for their retention by the English Church :
'* Some of them being retained upon account of our courts of justice, which usually make their returns on these days, or else upon the days before or after them, which are called in the writs Vigil. FeiL or Crtut,^ as in Vigil. Martin^ Fat, Martin^ CrasL Martin, and the like. Others are probably kept in the calendar for the sake of such tradesmen, lumdicraftsmen, and others, as are wont to celebrate the memory of their tutelar saints, as the Welshmen do of St David, the shoe- makers of St. Crispin, etc. And again, churches being in several places dedicated to some or other of these saints, it has been the usual custom in such places to have wakes or fairs kept upon those days, so that the people would probably be displeased if, either in this or the former case, their favorite saint's name should
be left out of the calendar. Besides, the hSstorks which were writ before the Reformation do fluently speak of transactions happening upon such a holy day, or about such a time, without mentioning the month ; relating one thing to be done at Lammas-tide, and uk- other about Martinmas, etc., so that, were these names quite left out of the calendar, we might be at a loss to know when several of these transactions happened. But for this and the foregoing reasons our second le- formers under queen Elizabeth (dioogh all those days had been. omitted in both books of king Edward VI, excepting St George's Day, Lammas Day, St. Lau- rence, and St Clement, which were in his secoad book) thou^t convenient to restore the names of them to the calendar, though not with any regard of their being kept holy by the Church." —Wheatly, On Conumm Prayer^ ch. i ; Procter, On Common Prayer, 62 ; Piper, in Hersog's ReaUEncyktopddie, vii, 282 ; Coleman, An- eient ChritticmUg^ ch. xxvi, § 5; ChritHan Jianembran^ cer, xl, 891.
CBlen6&raxsiTeBtaxxkt Feast of the Cakndt. TUs heathen festival was retained by many Christiaiis, and is called beta and tfota. It was in some periods cde- brated, with great indecencies, under the ruaneB/abm kalendantn^ Jestum kgpodiaconorumy fettam ttmttonmk In later times, the people met masked in the chordies, and, in a ludicrous way, proceeded to the election of a mock bishop, who exercised a jurisdiction over tlieai suited to the festivity of the occasion. Fathers and councils long labored to restrain this license, but to lit- tTe purpoee. TertuUian, Chiysostom, and Auipistine declaim, in the strongest terms, against this festival; and the CouncU in Trullo, A.D. 692, forbids the dancings which were used both by men and wooMn, under the penalty of excommunication. In some in- stances the practice of sacrificing a calf .was adopted, especially at the bota, a feast of the god Pan. The Council of Auxerre takes notice of the remains of some heathen superstition in France, in oflRering a hind or calf, which it designates a diabolical observation.— Bingham, Orig, Ecd, bk. xx ; Farrar, Eod, Did. a. v.
Calendftnim Fratres, or Calendar Brethren, a so- ciety formerly spread over France, Germany, and Hun- gary, and which is said to have originated in Saxony in the thirteenth century. It assembled in varioni places on the first day of each month to regulate the observance of the ensuing festivals, the distribution of alms, days of fiisting, the burial of the dead, etc It was, in fact, a sort of beneficial society, under the patronage of the bishop of the diocese. It afterward led to abuses, carousals, etc., and most of the societies were abolished at the Reformation. Some, however, were still in existence at the beginning of the nine- teenth century. Even in the Protestant city of Bruns- wick a *' caland" has nominally maintained itself. One caland (" the caland of princes at Kahla") consisted merely of members of princely houses ; several (as, e. g. the caland at Bergen) of knights and members of the higher clergy ; others of knights only. See Feller, Din, de Fratr, Kal. (Franks 1692, 4to); Blumberg, Ueber d, Calandtbmder (Chemn. 1721); Ledebur, in vol. iv of the McLrHtche Fortckungen (Berl. 1850).
Calf (prop, ia?, eVA fi^oc; fem. Hbjy, egiak^ iafwXiQ] somethnes ^0 or ^0, par, a deer or young bullock ; also periphrastically "iga )^, »» o/the herd), the young of the ox species. SeeBsEVE; Buu^etc. There is frequent mention in Scripture of calves, be- cause they were made use of commonly in sacrifices. The "fatted calf" was regarded by the Hebrews as the choicest animal food. It was stall-fed, ftequently with special reference to a particular festival or extra- ordinary sacrifice (1 Sam. xxviii, 24; Amos vi, 4; Luke XV, 23). The allusion in Jer. xxxiv, 18, 19, is to an ancient custom of ratifying a contract or cove- nant, in the observance of which an animal was slain
CALF
27
CALF
and diTided, and the parties passed between the parts (comp. Homer, //. iii, 208), signifying their willing- ness to be so divided themselves if they failed to per- form their covenant (Gen. xv, 9, 10, 17, 18). The ez- presaion V calves of our lips," in Uos. ziv, 2, is figura- tive signifying the fruits of our lips (Wolf, Juoenci la- Monon, Yiteb. 1711). As calves were used in sacri- fices, the injunction requires us to render the sacrifice of prajer and praise to God, instead of the anhnal sac- rifice (Heb. xiii, 16). See Wemyss, SynAoL Diet. s. v. Compare Heipbb.