THE NEW SCHAFF-HERZOG
An early age can not be ascribed to the narrative which gives the story of the spies, since Caleb is there reckoned as a Judahite without any discrimination of stocks such as other passages cited above make necessary. The assumption in the representation of P in Num. xiii.-xiv., and of the Chronicler, of the assimilation by the Hebrews of the Calebites is good for postexilic times. (See Judea.) (H. Guthe.)
While advanced scholarship generally takes the position indicated in the text (so, for example, J. A. Selbie in DB, i. 340), conservative criticism insists that Caleb was originally a personal name and declines altogether the idea of eponymity; cf. J. D. Davis, Dictionary of the Bible, Philadelphia, 1898, pp. 103-104.
Bibliography: J. Wellhausen, De gentibus et familiis, I Chron. ii. 4, Gottingen, 1870; idem, Die Komposition des Hexateuchs, pp. 336-338, Berlin, 1889; H. Gratz, Die Kelubaiten oder Kalebiten, in Monatsschrift fur Geschichte und Wissenschaft des Judentums, xxv. (1876) 461 sqq.; W R. Smith, Kinship and Marriage, pp. 200, 219, London, 1SS5; idem, in Journal of Philology, ix. (1876) 89; E. Meyer, Die Entstehung des Judentums, pp. 114 sqq., 147-148, Halle, 1896.
CALENDAR BRETHREN (Fratres Calendarii): A fraternity which arose in the second half of the Middle Ages, especially in lower Saxony, but also in other portions of Germany and occasionally in the neighboring countries. It might be termed a
clerical gild, for though men who were not members of the clergy were admitted, they were restricted to a minor position, and the statutes of many communities termed only the clergy " full brothers." The first fraternity of Calendar Brethren which is definitely known to have existed was that of Laer in Westphalia in 1279, but it was not until the fourteenth century that they became numerous. They seem to have originated in the official conferences held by the clergy of each archdiaconate on the first day of the month (Latin, Kalenda). They centered about rel;gious worship, the members being required to say mass for the repose of each other's souls or have it said, and to pray for one another. They were likewise bound, as in the gilds, to mutual support and social elevation. With the accession of wealthy laymen, the fraternities gained in importance and wealth, and became famous for their banquets. They made a firm resistance to the Reformation, since they refused to allow their wealth to be diverted to other purposes. Some maintained themselves for a considerable length of time in Evangelical districts, but they were finally suppressed even in Roman Catholic countries. (G. UHLHORNf)
Bibliography: L. von Ledebur, Die Kalandsverbrilderungen in den Landen des sachsischen Volksstammes, in Markische Forschungen, iv. 7 sqq., Berlin, 1850; Bierling, Die Kalandsbruderschaften, in Zeitschrift fur Altertumskunde und Geschichte in Westphalen, series 10, iii. 178 sqq.
CALENDAR, THE CHRISTIAN.
The Origin of the Christian Calendar
(§ 1). The Calendar in the Early Church (§ 2). Complications in Dating (§ 3).
Early Medieval Calendars (§ 4). Greek and Slavic Calendars (§ 5). Later Medieval Calendars (§ 6). Errors in Calculating Easter (§ 7).
The Gregorian Reform (§ 8). Opposition to the Gregorian Calendar
(§9). Attempts to Reform the Calendar (§ 10).
The Christian calendar is an index of the year arranged according to months and weeks, and giving a list of feasts, fasts, and saints' days, to which data of a more miscellaneous character may be added. The dependence of the feasts on chronology renders it necessary to consider the systems of reckoning time, especially as both the chronological and liturgical portions of the calendar were established by the Church, and remained in the hands of the clergy throughout the Middle Ages. In its most general aspect of an annual list of days and feasts, the Christian calendar dates from the primitive Church, which found its model in classical antiquity, particularly among the Romans. Numerous Roman calendars of the imperial period have been preserved either in whole or in part, designed for public use within areas ranging from a town to an entire country. These calendars contain astronomical information as well i. The Ori- as lists of religious feasts and civic gin of the celebrations, some of which were con- Christian nected with the cult, such as many Calendar, of the public games, while others commemorated historic events. The transition from pagan to Christian usage may be seen in two calendars from the middle of the fourth and fifth centuries fed. T. Mommsen, CIL, i. 332 sqq.). One of these was drawn up at Rome in the reign of CVmstantine II. and is evidently a revision of a pagan calendar, omitting all feasts of a distinctively religious character, both heathen
and Christian, but retaining the purely civic feasts. Christian influence is visible, however, in the recognition of the Christian weeks beside the Roman system, since the year, which here begins with Jan. 1, falls in two regular divisions, one of eight days each (the nundince) represented by the letters A-H, and the other of seven days, indicated by A-G. The second calendar was prepared in 448, during the reign of Valentinian III., and, though pagan in basis, contains for the first time a small number of Christian feasts, having five festivals of Christ and six saints' days. The oldest exclusively Christian calendar is a Gothic fragment, apparently prepared in Thrace in the fourth century, containing the last eight days of October and the entire month of November. Seven days have the names of saints attached to them, two from the New Testament, three from the general Church, and two from the Goths.
Even before the inclusion of Christian feasts in
the Roman calendar, however, the Church had
lists of saints' days arranged according to the date
of their celebration, although not yet
2. The incorporated in a formal calendar.
Calendar Allusions to such lists of memorial in the days are found in Tertullian and Cyp- Early rian, but the earliest one extant was
Church, prepared at Rome in the middle of
the fourth century. It consists of an
enumeration of twelve Roman bishops and a list of
martyrs for twenty-four days, including feasts in