165 Sentences With "festal" | Random Sentence Generator

A creation of the Makuyeika Colectivo Teatral, conceived and directed by Héctor Flores Komatsu, this four-performer production features exultant sequences of festal song and dance.

A cardinal in the eastern city of Görlitz duly chimed in with a festal homily that denounced the "capitalist thinking" behind the planned closure of a factory.

But for the bare-bamboo ceiling, the structure is made entirely of stackable white vegetable crates — the most literal nod to actual, contemporary agricultural practice — which also make up the temporary furniture inside: seating and a table around which to share food in the festal tradition.

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These are among the major pardons or ceremonies of the traditional Breton festal calendar.

The essay "The festal origin of human speech", though published in the late nineteenth century,Donovan, J. 1891-92. The festal origin of human speech, part I. Mind 16(64), pp. 495-506. made little impact until the American philosopher Susanne Langer re-discovered and publicised it in 1941.Langer, S. 1957 [1941].

Božidar Vuković's Festal Menalon, 1538, Venice. Božidar Vuković (, , ; c. 1460 — c. 1539) was one of the first printers and editors of Serbian books in Montenegro.

The 12th-century Middle English root fest- is shared with feast, festive, festal and festival, festoon, the Spanish , Portuguese , etc. and the proper name Festus.

It was the custom of the bishops of Alexandria to circulate a letter after Epiphany each year establishing the date of Easter, and therefore other moveable feasts. They also took the occasion to discuss other matters. Athanasius wrote forty-five festal letters. Athanasius' 39th Festal Letter, written in 367, is widely regarded as a milestone in the evolution of the canon of New Testament books.

The Festal Letters or Easter Letters are a series of annual letters by which the Bishops of Alexandria, in conformity with a decision of the First Council of Nicaea, announced the date on which Easter was to be celebrated. The council chose Alexandria because of its famous school of astronomy, and the date of Easter depends on the spring equinox and the phases of the moon. The most famous of those letters are those authored by Athanasius, a collection of which was rediscovered in a Syriac translation in 1842.William Cureton (editor), The Festal Letters of Athanasius (Society for the Publication of Oriental Texts, London, 1848) Festal Letters of other Bishops of Alexandria, including Cyril have also been preserved.

6th–7th century, in, e.g., Pesikta de-Rab Kahana: R. Kahana's Compilation of Discourses for Sabbaths and Festal Days. Translated by William G. Braude and Israel J. Kapstein, page 331.

Reprinted in, e.g., Pesikta de-Rab Kahana: R. Kahana's Compilation of Discourses for Sabbaths and Festal Days. Translated by William G. Braude and Israel J. Kapstein, page 331. Philadelphia: Jewish Publication Society, 1975. .

He composed one piece which remained unpublished in his lifetime, a Festal Jubilate for choir and organ. A number of Anglican chants by him are still in the repertoire of some Cathedrals and major churches.

In the wedding ceremony the groom invites his in-laws to visit his parents home where the couple, dressed in festal geringsing clothing while relatives bring symbolic gifts which are placed on a geringsing cloth.

6th–7th century, in, e.g., Pesikta de-Rab Kahana: R. Kahana's Compilation of Discourses for Sabbaths and Festal Days. Translated by William G. Braude and Israel J. Kapstein, page 331. Philadelphia: Jewish Publication Society, 1975. .

The festal gown and hood of the Cambridge MusD Since medieval times, doctors, like bishops and cardinals, have been authorised to wear garments of brighter colours such as scarlet, purple or red. In many older universities, doctors have scarlet dress gowns or robes (sometimes called "festal robes") which are worn on special occasions. There are two distinctive shapes used in the UK for doctor's gown; the Oxford doctor's shape and the Cambridge doctor's shape. The former has bell-shaped sleeves, the latter has long open sleeves.

Ah, methinks I see). Hercules looks forward to enjoying domestic life after long martial activity (Air: The God of battle quits the bloody field). The chorus celebrate Hercules' glorious accomplishments (Chorus: Crown with festal pomp the day).

Marutha is known to have written extensively, and his works include an extensive commentary on the Gospels, several supplicatory prose hymns and festal homilies and a polemical treatise against the Church of the East. Marutha also wrote a liturgy.

Strict fasting with abstinence is canonically forbidden on Saturdays and Sundays due to the festal character of the Sabbath and Resurrectional observances respectively. Holy (Bright) Saturday is the only Saturday of the year where a strict fast is kept.

Festal is a brand name drug containing pancreatin, hemicellulase, and certain bile components.(Google Books) It is indicated for use in people with gastrointestinal problems in order to help actively digest food (especially fatty meals that require pancreatic enzymes).

The demand for flowers and perfumes for festal and funerary purposes made floriculture an important economic activity, especially for the rich estates of Roman Africa.Salzman, On Roman Time, pp. 97–99; Holleran, Shopping in Ancient Rome, pp. 58, 119, 208–210.

A festal gown of black cloth similar to that worn by Doctors in the University of Oxford faced with scarlet silk together with a hood of scarlet cloth edged with scarlet silk and a black velvet bonnet with a scarlet tassel.

Their translation of the classical Hebrew and Aramaic work, Pesikta De- Rab Kahana: R. Kahana's Compilation of Discourses for Sabbaths and Festal Days, won the 1976 National Jewish Book Award. An endowed Chair in Brown's English Department now exists in his name.

On Sundays and higher-ranking feast days, there will be a katabasia at the end of each ode (these are called Festal Katabasia). Most of the other services which use katabasia will have them only after the 3rd, 6th, 8th and 9th odes.

In the Morning Hour for Sundays and Festal Days there are seven slots into which hymnody may be inserted which reflects the theme of the day. Each of these seven slots is associated with a Psalm or Canticle from the Old or New Testaments.

Riggs, The Beautiful Burial in Roman Egypt, pp. 81–82. The crown of justification was in this way integrated into the broader festal and religious uses of floral and vegetative wreaths in the Roman Empire.Riggs, The Beautiful Burial in Roman Egypt, pp. 82–83.

The last festal meeting of the town council was held on 17 November 1889. The town council is a shorter form of the magistrate. Magistrate was a council that led the independent cities during the Middle Ages. The time of the development of the town council is not known.

But he is horrified at the realization of his curse, and tells them of his dream, and of his apostasy; he will never again pray. The Puritans lament the loss of their leader. Marigold, distraught and fatigued, appears, her festal dress torn. She recoils from the minister in horror.

In 1970 he was awarded the ' for his composition "Festal Suite". In 1974 he became director at the Band and Classical Department at the Music Education Center The Lindenberg in Nijmegen. He has conducted several orchestras. In 1991 he was made Knight in the Order of Orange-Nassau.

Before the 1911 reform, the multiplication of saints' festivals, with practically the same festal psalms, tended to repeat the about one-third of the Psalter, with a correspondingly rare recital of the remaining two-thirds. Following this reform, the entire Psalter is again generally recited each week, with the festal psalms restricted to only the highest-ranking feasts. As in the Greek usage and in the Benedictine, certain canticles like the Song of Moses (Exodus xv.), the Song of Hannah (1 Sam. ii.), the prayer of Habakkuk (iii.), the prayer of Hezekiah (Isaiah xxxviii.) and other similar Old Testament passages, and, from the New Testament, the Magnificat, the Benedictus and the Nunc dimittis, are admitted as psalms.

Black gowns (undress) are worn at less formal events, while on special days (such as the days of General Admission to Degrees) full academical dress is worn, consisting of gown, hood and headdress with Doctors in festal dress. The university's officials also have ancient forms of academic dress, unique to the university.

In 1899, a new bell was given and three others recast. The present organ was given in 1904, the year the choir-stalls were also made. The reredos was erected in 1920. Additions of recent years include among others the interior decoration, the kneelers, the festal frontal and the list of Rectors.

The SSW commemoration started at the beginning of July with a festal evensong on Sunday 4 July at 6.30 followed by a Gala Choral Recital of famous and greatly loved Anthems and organ music by Dr Wesley by Saint Peter's Singers of Leeds with organist David Houlder and conductor Dr Simon Lindley.

A different type of uncials, derived from the Chancery hand and seen in two papyrus examples of the Festal letters despatched annually by the Patriarch of Alexandria, was occasionally used, the best known example being the Codex Marchalianus (6th or 7th century). A combination of this hand with the other type is also known.

363), the Third Synod of Carthage (c. 397), and the 39th Festal Letter of Athanasius (367). And yet, these lists do not agree. Similarly, the New Testament canons of the Syriac, Armenian, Georgian, Egyptian Coptic and Ethiopian Churches all have minor differences, yet five of these Churches are part of the same communion and hold the same theological beliefs.

Nicholas Ludford (c. 1485 – 1557) was an English composer of the Tudor period. He is known for his festal masses, which are preserved in two early-16th- century choirbooks, the Caius Choirbook at Caius College, Cambridge, and the Lambeth Choirbook at Lambeth Palace, London. His surviving antiphons, all incomplete, are copied in the Peterhouse Partbooks (Henrican set).

A festal gown of black cloth similar to that worn by Doctors in the University of Oxford faced with silk the colour of the discipline of the award together with a hood of black cloth edged with the same colour silk as the facing of the gown and a black velvet bonnet with a scarlet tassel.

A festal gown of scarlet cloth similar to that worn by Doctors in the University of Oxford faced with silk the colour of the discipline of the award together with a hood of black cloth lined with the same colour silk as the facing of the gown and a black velvet trimmed bonnet with a scarlet tassel.

256 Broadway was better received, albeit with fewer reviews until the early 20th century. One critical review came from the Real Estate Record, which in 1894 wrote that 256 Broadway gave a "festal" impression "that contradicts the grim commercialism of the actuary". Montgomery Schuyler wrote in 1910 that 256 Broadway's facade was "skillfully and tastefully expressed".

Poston continued to live at Rooks Nest House until her death at the age of 81 in 1987. A catalogue of her works by her friend Dr John Alabaster published in 2018 lists some two dozen of her compositions considered lost. One of them, the Festal Te Deum, first performed in 1959, has since been rediscovered.

Scarlet day is the term used in the University of Cambridge to designate those days on which Doctors are required to wear the festal form of academic dress. They are so called because of the scarlet elements in the gowns and hoods of the festal full dress worn by Doctors as opposed to the everyday undress black gowns.Glossary of Cambridge Terminology On these days it is also permitted for members of the university to wear the academic dress of other Universities from which they have obtained degrees. The ordinances of the university set out the following days as scarlet days: Christmas Day, Easter Day, Ascension Day, Whitsunday, Trinity Sunday, All Saints' Day, the day appointed for the Commemoration of Benefactors, and on the days of General Admission to Degrees.

Adémar de Chabannes composed not only sequences and prosulae, but also music for a festal octave for the Patron St Martial.Offices for the principal feast of Martial (30 June) and the Octave (7 July) can be found in an antiphonary and a troper of Limoges (Pa 1085, ff. 76v-77r, for the Octave ff. 77v-78r and Pa 1240, ff.

It may then be decorated with candied fruits, nuts, or flowers. In contemporary times, cheese paska is not always formed in a mould and is sometimes served in a mound on a plate. The paskha (or at least a portion of it) will be placed in an Easter basket together with other festal foods, and taken to church to be blessed.

In his Easter letter of 367, Athanasius, Bishop of Alexandria, gave a list of the books that would become the twenty-seven-book NT canon, and he used the word "canonized" (kanonizomena) in regards to them.Brakke, David (Oct 1994). "Canon Formation and Social Conflict in Fourth Century Egypt: Athanasius of Alexandria's Thirty Ninth Festal Letter". Harvard Theological Review 87 (4): 395–419.

Based on the excavations, the burials were made between the years 500 AD and 1200 AD. Archaeologists have found several remains of clothing, jewelry and other items at the Luistari site. Lehtosalo-Hilander has also focused on ancient Finnish dresses. Costumes have been made according to dress fragments found in prehistoric graves. These costumes have become the festal garments of many Finnish women.

Incense is also used during the service. A sermon is almost always shared after the Gospel readings at a High Mass. Usually, the High Mass at St. Mary's is a Solemn High Mass; however, Festal High Masses are celebrated on major feast days, with principal service on Sundays and major holy days. By contrast, a Low Mass is celebrated by one priest, usually assisted by an acolyte.

She adds that on the Arch raised to the victorious Titus, "there is a sculptured relief of these trumpets, showing their ancient form. (see photo)Whitcomb, Ida Prentice. Young People's Story of Music, Dodd, Mead & Co. (1928) The flute was commonly used for festal and mourning occasions, according to Whitcomb. "Even the poorest Hebrew was obliged to employ two flute-players to perform at his wife's funeral.

The 200th anniversary celebrations for Samuel Sebastian Wesley, born 14 August 1810, began with Festal Evensong on Sunday 4 July 2010 followed by a Gala Choral Recital. Worship on Sunday 15 August was broadcast on BBC Radio Four. Dr Lindley gave a commemorative recital of Wesley's organ music in the evening and a commemorative recital of music by Wesley at Leeds Town Hall on 13 September.

Ralph Vaughan Williams suggested that a congregational hymn be included. This was approved by the Queen and the Archbishop of Canterbury, so Vaughan Williams recast his 1928 arrangement of Old 100th, the English metrical version of Psalm 100, the Jubilate Deo ("All people that on earth do dwell") for congregation, organ and orchestra: the setting has become ubiquitous at festal occasions in the Anglophone world.

Two different academic dress types exist for doctorates. The first relates to all Doctors of Philosophy which includes an academic dress of a festal gown of black cloth, fully lined in the sleeves and faced on the full length of the lapels with a width of 10 centimetres with scarlet silk, a black velvet bonnet trimmed with scarlet cord and tassel and a hood of scarlet cloth lined with scarlet silk. For doctors, other than doctors of philosophy and professional doctorates, and for masters of surgery, a festal gown of scarlet cloth, faced on the full length of the lapels to a width of 10 centimetres with coloured silk, with open pointed sleeves fully lined with coloured silk and turned back above the elbow should be worn for academic dress. This should be accompanied with a black velvet bonnet trimmed with gold cord and tassel and a black silk hood.

Johann Sebastian Bach was director of music for "festal" (holiday) services in 1723−25. The church survived the war practically unscathed but was dynamited in 1968 during the communist regime of East Germany. After the reunification of Germany, it was decided to build a new university church on the site in the shape of the former church. A new building, the Paulinum (formally: "Aula und Universitätskirche St. Pauli", i.e.

Principal Holy Days are a type of observance in the Anglican Communion, including the Church of England. All Principal Feasts are also Principal Holy Days. All Principal Holy Days share equal status; however those which are not Principal Feasts, being fast days within the season of Lent, lack a festal character. They are considered to be the most significant type of observance, the others being Festivals, Lesser Festivals, and Commemorations.

There is provision for the chanting of psalms and canticles such as the Magnificat and the singing of hymns. Among the canticles is a festal doxology from the 1759 Moravian Liturgy. Many prayers are taken from Anglican, Scottish and Free Church texts but some elements are distinctively Moravian. The First Order is grounded in the Litany compiled by Martin Luther and printed in the Brethren's Hymn Book of 1566.

Celebrations in Leeds for the 200th anniversary of Wesley's birth began with Festal Evensong at Leeds Parish Church on Sunday 4 July 2010 followed by a gala choral recital. Worship on Sunday 15 August was broadcast on BBC Radio Four. Simon Lindley gave a commemorative recital of Wesley's organ music in the evening and a commemorative recital of music by Wesley at Leeds Town Hall on 13 September.

The Second Epistle of Clement is a homily, or sermon, likely written in Corinth or Rome, but not by Clement. Early Christian congregations often shared homilies to be read. The homily describes Christian character and repentance. It is possible that the Church from which Clement sent his epistle had included a festal homily to share in one economical post, thus the homily became known as the Second Epistle of Clement.

St. Athanasius (1883–84), by alt= Athanasius knew Greek and admitted not knowing Hebrew [see, e.g., the 39th Festal Letter of St. Athan.]. The Old Testament passages he quotes frequently come from the Septuagint Greek translation. Only rarely did he use other Greek versions (to Aquila once in the Ecthesis, to other versions once or twice on the Psalms), and his knowledge of the Old Testament was limited to the Septuagint.

Jerome's translation has been lost in its entirety. In 399, the Origenist crisis reached Egypt. Pope Theophilus of Alexandria was sympathetic to the supporters of Origen and the church historian, Sozomen, records that he had openly preached the Origenist teaching that God was incorporeal. In his Festal Letter of 399, he denounced those who believed that God had a literal, human-like body, calling them illiterate "simple ones".

The third day is referred to simply as "the Third Day of the Nativity". The Saturday and Sunday following 25 December have special Epistle and Gospel readings assigned to them. 29 December celebrates the Holy Innocents. Byzantine Christians observe a festal period of twelve days, during which no one in the Church fasts, even on Wednesdays and Fridays, which are normal fasting days throughout the rest of the year.

Neugebauer (2016) 26–27, 37, 92–94. The dates are secured by the inclusion of an indiction column, and the included Easter dates are consistent with the later dates of Dionysius Exiguus and Bede. The classical Alexandrian 19-year lunar cycle itself or a close variant of it was added to the festal letters of Athanasius during the late 4th century;Schaff (1892) 885-892Neugebauer (2016) 92–95"Index" (1854) xv–xxviiJones (1943) 22–26 it was used by Annianus in his 532-year tables during the early 5th century,Neugebauer (2016) 113 was fully enumerated in the subsequent 532-year Ethiopic tables,Neugebauer (2016) 50–57 and was adopted by bishop Cyril of Alexandria (without any mention of a 532-year table).Mosshammer (2008) 202–203 However, the Metonic 19-year lunar cycle which was added to Athanasius’ Festal Letters was a one which had 6 April instead of 5 April.

These cloths may not be used again and so usually are sold. In the purification of the soul ceremony (muhun) the dead person's presence, which is symbolizes by an inscribed palm leaf, is also arrayed in a geringsing. In the wedding ceremony the groom invites his in-laws to visit the couple, dressed in festal geringsing clothing, at his parents home where relatives bring symbolic gifts which are placed on a geringsing cloth.

At the University of Oxford a gaudy ('gaude' at New College, Oxford, pronounced the same) is a college feast. It is often a reunion for its alumni. The origin of the term may be connected to the traditional student anthem, Gaudeamus. Gaudies generally involve a celebratory formal dinner, generally in black tie and academic gowns (scarlet festal robes for doctors), and may include events such as chapel services, lectures or concerts beforehand.

In 399, the Origenist crisis reached Egypt. Pope Theophilus of Alexandria was sympathetic to the supporters of Origen and the church historian, Sozomen, records that he had openly preached the Origenist teaching that God was incorporeal. In his Festal Letter of 399, he denounced those who believed that God had a literal, human-like body, calling them illiterate "simple ones". A large mob of Alexandrian monks who regarded God as anthropomorphic rioted in the streets.

He wrote "Part I. The Private Life" in George Swinburne, A Biography (1931), contributed a chapter on the "Settlement of Tasmania and Victoria" in A Century in the Pacific (1914), and one "In Australasia" for A New History of Methodism, 1909. Sugden also prepared Festal Songs for Sunday School Anniversaries in five series, and in 1921 edited with notes Wesley's Standard Sermons in two volumes. There were several other studies and addresses published as pamphlets.

Vespers, as it is celebrated on ordinary weekdays (i.e., Sunday night through Friday night when there is no occurrence of a Great Feast or major feast day) is very much the same as Great Vespers, but minus some of the more festal aspects. The deacon does not normally serve at daily Vespers, but all of his parts will be done by the priest. After the opening blessing and Psalm 103, the priest recites Great Ektenia.

13, O fons Bandusiae splendidior vitro... – O, Fountain of Bandusia! – Tomorrow a sacrifice will be offered to the fountain of Bandusia, whose refreshing coolness is offered to the flocks and herds, and which is now immortalized in verse. III.14, Herculis ritu modo dictus, o plebs... – The Return of Augustus – Horace proclaims a festal day on the return of Augustus from Spain (c. 24 BC), where he had reduced to subjection the fierce Cantabri. III.

In accordance with the Fourierian scheme, labor was divided into general departments, called "series," of which there were six at the North American Phalanx: agriculture, livestock, manufacturing, domestic work, education, and "festal" (entertainment).Sears, The North American Phalanx, pg. 5. Within each of these there were additional subdivisions called "groups," consisting of 3 to 7 people, who would work cooperatively on specific given tasks. For example, the agricultural series included four groups: farming, market gardening, orchard, and experimental.

Ben Sira wrote of the splendor of the High Priest's garments in saying “How glorious he was . . . as he came out of the House of the curtain. Like the morning star among the clouds, like the full moon at the festal season; like the sun shining on the Temple of the Most High, like the rainbow gleaming in splendid clouds.” Josephus interpreted the linen vestment of to signify the earth, as flax grows out of the earth.

Marvin Meyer and James M. Robinson, The Nag Hammadi Scriptures: The International Edition. HarperOne, 2007. pp. 2–3. The writings in these codices comprised fifty-two mostly Gnostic treatises, but they also include three works belonging to the Corpus Hermeticum and a partial translation/alteration of Plato's Republic. These codices may have belonged to a nearby Pachomian monastery, and buried after Bishop Athanasius condemned the use of non-canonical books in his Festal Letter of 367.

With the French invasions of Italy from 1494, this form of entry spread north. Cardinal Bibbiena reported in a letter of 1520 that the Duke of Suffolk had sent emissaries to Italy to buy horses and bring back to Henry VIII of England men who knew how to make festal decorations in the latest Italian manner.John Shearman, "The Florentine Entrata of Leo X, 1515" Journal of the Warburg and Courtauld Institutes 38 (1975:136–154) p. 136.

" () Naomi (center) walking with Ruth, woodcut by Julius Schnorr von Karolsfeld Webb points out Naomi's "feminine scheming" in forcing Boaz's hand.Webb, Five Festal Garments, 38. Yitzhak Berger suggests that Naomi's plan was that Ruth seduce Boaz, just as Tamar and the daughters of Lot all seduced "an older family member in order to become the mother of his offspring." At the crucial moment, however, "Ruth abandons the attempt at seduction and instead requests a permanent, legal union with Boaz.

Ten years after, precisely in 2007, the brand of Sapto Djojokartiko was launched. This graduate of ESMOD in 1998 undergone several professions as costume designer, stylist, illustrator, and makeup artist before assuredly taking place in the realm of fashion in 2004. In 2009 his enthusiasm on Couture Fashion revealed Ready To Wear Collection which were getting such festal response. A couple years after he gained an honor as Fashion Designer of The Year from Elle Style Awards (Indonesia).

The most peculiar feature of the Minoan belief in the divine, is the appearance of the goddess from above in the dance. Dance floors have been discovered in addition to "vaulted tombs", and it seems that the dance was ecstatic. Homer memorializes the dance floor which Daedalus built for Ariadne in the remote past.Burkert (1985) pp. 34–40 On the gold ring from Isopata, four women in festal attire are performing a dance between blossoming flowers.

Simeon the Righteous is commemorated in his own right on February 3. In the Anglican Communion, Simeon is not venerated with a festal observance, and February 3 is set aside to recognize Anskar (801–865), a missionary, Archbishop of Hamburg-Bremen and first Bishop in Sweden, 864. In the Eastern Orthodox tradition, Simeon is commemorated with Anna the Prophetess on February 3 on the Feast of the Holy and Righteous Simeon the God-Receiver and Anna the Prophetess.

It is significant that Fr. Joachim Miranda, who initiated Monti Fest at Monte Mariano Church, Farangipet, Canara in AD 1763, was of Goan Catholic origin and would have been familiar with the festal celebration in Goa. Thus, Goa is said to be the original host of Monti Fest. Though Tippu Sultan destroyed the churches of Canara, he spared the Monte Mariano Church at Farangipet in deference to the friendship of his father Hyder Ali with Father Miranda.

Graduate students in St Mary's College wear the graduate gown with a violet cross on the left facing. Otherwise graduates wear the gown of the highest degree conferred upon them with or without the appropriate hood, depending upon the occasion. Doctors wear undress, a black stuff or silk gown with long closed sleeves, when teaching and during other informal occasions and full-dress, a silk gown of the colour of the appropriate faculty, on festal occasions.

Many calendars still indicate special dates, festivals and holidays in red instead of black. In the universities of the UK, scarlet days are when doctors may wear their scarlet 'festal' or full dress gowns instead of their undress ('black') gown. In Norway, Sweden, Hong Kong and South Korea and some Latin American countries, a public holiday is sometimes referred to as "red day" (rød dag, röd dag, 빨간 날, 紅日), as it is printed in red in calendars.

A form of a black hat known as a square cap (also mortarboard) is worn or carried. Properly, it is worn outdoors and carried indoors, except by people acting in an official capacity who customarily continue to wear it indoors. Although in practice few people wear (or even carry) a cap nowadays, they are nominally still required for graduates at the university; caps ceased to be compulsory for undergraduates in 1943 due to a shortage during the Second World War, and, after bringing them back for degree ceremonies in the Senate House only, were finally made entirely optional for undergraduates in 1953, though they are still not permitted to wear any other head covering with a gown. With their festal gowns, Doctors of Divinity wear a black velvet cap, and Doctors in other Faculties wear a wide-brimmed round velvet bonnet with gold string and tassels, known as a Tudor bonnet, instead of a mortarboard, though they may choose to wear a square cap with a festal gown if they are taking part in a ceremony in the Senate House.

She was co-founder and editor-in-chief, with Chris L. de Wet and Edwina Murphy, of the Patristics from the Margins series published by Brill Schöningh. She is editor for the Lutheran Theological Journal, associate editor for the Journal of Early Christian Studies, and on the editorial boards for Studies in Late Antiquity (where she was founding member) and the Journal of Early Christian History (formerly Acta Patristica et Byzantina). Wendy Mayer delivering her plenary address at the 18th International Conference on Patristic Studies, Examination Schools, University of Oxford 21 August 2019 Mayer spoke at the international conference Towards the Prehistory of the Byzantine Liturgical Year Festal Homilies and Festal Liturgies in Late Antique Constantinople, Regensburg, in July 2018, and gave keynote addresses at the Pacific Partnership in Late Antiquity conference, Auckland, in July 2018, APECSS conference, Okayama, September 2018, and The Role of Historical Reasoning in Religious Conflicts conference, Istituto Svizzero, Rome, October 2019. In August 2019, Mayer gave the plenary address at the 18th International Conference on Patristic Studies at Oxford University titled “Patristics and Postmodernity: Bridging the Gap”.

The two may be worn together or separately. In the universities of the UK there are days called scarlet days or red letter days. On such days, doctors of the university may wear their scarlet 'festal' or full dress gowns instead of their undress ('black') gown. This is more significant for the ancient universities such as Oxford and Cambridge where academic dress is worn almost daily, the black undress gown being worn on normal occasions as opposed to the bright red gowns.

Of the 45 Festal Letters of Athanasius, the 39th, written for Easter of AD 367, is of particular interest as regards the biblical canon.An English translation of the relevant part of the letter is available in the Christian Classics Ethereal Library. In this letter Athanasius lists the books of the Old Testament as 22 in accordance with Jewish tradition. To the books in the Tanakh he adds the Book of Baruch and the Letter of Jeremiah, but he excludes the Book of Esther.

Christian liturgy is a pattern for worship used (whether recommended or prescribed) by a Christian congregation or denomination on a regular basis. Although the term liturgy is used to mean public worship in general, the Byzantine Rite uses the term "Divine Liturgy" to denote the Eucharistic service.Mother Mary and Ware, Kallistos Timothy, Festal Menaion (3rd printing, 1998), St. Tikhon's Seminary Press, p. 555, It often but not exclusively occurs on Sunday, or Saturday in the case of those churches practicing seventh-day Sabbatarianism.

Faithful from Washington, New York, and New Jersey gathered at the Skete for the patronal feast day. A festal luncheon was then served for the clergy and faithful. After twenty years, weekly divine services have resumed since February 3, 2016, of this year, and will be held on Saturdays and great feasts (Hours at 9:30 AM, Divine Liturgy at 10:00). During the first week of Great Lent of 2016, Metropolitan Hilarion of Eastern America & New York visited Holy Protection Skete.

Periplus of Pseudo-Scylax 65. The town afterwards suffered from the dissensions of its inhabitants, but it was finally ruined by Demetrius Poliorcetes' foundation of Demetrias in 294 BCE, when the inhabitants of Iolcus and of other adjoining towns were removed to that place. It seems to have been no longer in existence in the time of Strabo, since he speaks of the place where Iolcus stood.ὁ τῆς Ἰωλκοῦ τόπος, Strabo states that a festal assembly was held there in honor of Pelias.

397), and the 39th Festal Letter of Athanasius (367). The Apostolic Canons (or Ecclesiastical Canons of the Same Holy Apostles, Canons of the Apostles) is a collection of ancient ecclesiastical decrees concerning the government and discipline of the Early Christian Church, first found as last chapter of the eighth book of the Apostolic Constitutions. Canon n. 85 of the Ecclesiastical Canons of the Same Holy Apostles is a list of canonical books, includes 46 books of Old Testament canon which essentially corresponds to that of the Septuagint.

By the death of Prince Albert in 1861, Elvey lost one of his most sympathetic patrons. The funeral anthems, "The Souls of the Righteous" and "Blessed are the Dead," were both written for anniversary services in memory of the prince. For the marriage of the Prince of Wales (1863) he composed a special anthem, with organ and orchestral accompaniment, "Sing unto God," and for the marriage of Princess Louise (1871) a festal march which attained considerable popularity. He was knighted on 24 March 1871.

From 16 August 1982 to 5 August 1983, Brisbane underwent refit, after which, the destroyer remained docked alongside at Garden Island until March 1984. Another refit period occurred between September 1985 to October 1987. In early 1988, Brisbane visited Melbourne for the Moomba festal, then sailed to her namesake city in August to participate in a 'Shopwindow' exercise with ships of the Royal New Zealand Navy. In October, the destroyer was deployed to South-east Asia for three months, returning to Darwin on 8 January 1989.

Also, he is part-time lecturer at Seirei Women's Junior College in Akita and guest lecturer at Trinity College of Music in London. He has received several awards and distinctions including 1st prize in the 1985 Sasagawa Award Music Composition Competition for Festal March (1984), and 1st prize in the 1993 Asahi Composition Award for (Sketch of Sound) (1990). Shitanda is a member of the Japan Federation of Composers and Bandmasters Academic Society of Japan (Academic Society of Japan for Winds Percussion and Band).

The work was considered by some Church Fathers to be a part of the New Testament,Rufinus, Commentary on Apostles Creed 37 (as Deuterocanonical) c. 380John of Damascus Exact Exposition of Orthodox Faith 4.17.The 81-book canon of the Ethiopian Orthodox Church while being rejected by others as spurious or non-canonical,Athanasius Festal Letter 39 (excludes them from the canon, but recommends them for reading) in 36760 Books Canon.Nicephorus in Stichometria In the end, it was not accepted into the New Testament canon.

In c. 405, Pope Innocent I sent a list of the sacred books to a Gallic bishop, Exsuperius of Toulouse. Christian scholars assert that, when these bishops and councils spoke on the matter, however, they were not defining something new but instead "were ratifying what had already become the mind of the Church." The New Testament canon as it is now was first listed by St. Athanasius, Bishop of Alexandria, in 367, in a letter written to his churches in Egypt, Festal Letter 39.

Young People's Story of Music, Dodd, Mead & Co. (1928) The flute was commonly used for festal and mourning occasions, according to Whitcomb. "Even the poorest Hebrew was obliged to employ two flute-players to perform at his wife's funeral." The shofar (the horn of a ram) is still used for special liturgical purposes such as the Jewish New Year services in orthodox communities. As such, it is not considered a musical instrument but an instrument of theological symbolism which has been intentionally kept to its primitive character.

In Anglican circles, blue is sometimes prescribed for feasts of the Blessed Virgin Mary (see liturgical colours), although it is also used, unofficially, in some areas of the Roman Catholic Church. Among Eastern Christians, there tend to be two types of vestments: somber (dark) ones and festal (bright) ones. Beyond that, no specific colours are officially required. Among groups such as the Russian Orthodox Church, a pattern of fixed colours has developed, somewhat similar to that used in the West, although they are not, strictly speaking, required.

Festal Sundiata in February is one of the oldest Seattle Center festivals, beginning in 1981. The festival is the most comprehensive African American festival in the city. Named to celebrate the West African Mansa (king of kings) of the Mali Empire, who rescued the Griot - his people's storyteller and tribal historian - Festival Sundiata is a represents diverse cultural traditions. Music and dance at the festival includes jazz, rap, gospel, hip- hop, R&B;, and traditional African styles, all performed by northwest, national and international artists.

The Seventh-day Adventist Church and Church of God (Seventh Day) have similar views, but maintain the original, scriptural duration as Friday sunset through Saturday sunset. The Orthodox Tewahedo Churches in Ethiopia and Eritrea observe the seventh-day Sabbath, as well as Sunday as the Lord's Day. Likewise, the Coptic Church, another Oriental Orthodox body, "stipulates that the seventh-day Sabbath, along with Sunday, be continuously regarded as a festal day for religious celebration." Non-Sabbatarianism is the view opposing all Sabbatarianism, declaring Christians to be free of mandates to follow such specific observances.

5 (2006); pp. 80-89 The hood is nearly always worn with a gown though there are some exceptions such as Oxford doctors who do not wear a hood with their festal robes (though sadly this regulation is often ignored at graduation ceremonies at other universities when Oxford doctors are sitting in the faculty). The neckband of the hood usually has a loop of which original function is to hook onto the button of a cassock. Since many do not wear cassocks for graduation, the loop is sometimes hooked onto a shirt button instead.

The Diocese of Syene is an ancient see of the Coptic Church in Aswan, Egypt. As its first bishop Neilammon was not mentioned as a new one in the Festal Letter of 339, it is assumed the diocese was established in the early 330s. Appion referred to himself as the "Bishop of the Legions of Syene, Contra Syene, and Elephantine," indicating an affiliation with the border guards at Aswan, but this may have been an error for "region." The current bishop is Hedra, Metropolitan of Aswan (Syene and Elephantine) and Kom Ombo.

The writer James T. Lightwood said of it: "there is probably no tune in Christendom so universally sung on any festal day as the Easter hymn, with its rolling "Hallelujah", on Easter morning." "Christ the Lord Is Risen Today" also gained popularity as a children's hymn by editors of children's hymnals. This was attributed to the "Easter Hymn" tune being easy to learn despite the complex language within the text. Llanfair was written by Robert Williams in Llanfairpwllgwyngyll, Anglesey, Wales and the tune was named after the town.

Moreover, Neugebauer not only ignored the difference between the classical Alexandrian and the Festal Index 19-year lunar cycle, but also kept us guessing about, at least refrained from showing, the (crucial) position of the saltus in the particular Metonic 19-year lunar cycle in question.Neugebauer (1979) 98-100 Anatolius describes the vernal equinox as a section of the first zodiacal sign from March 22 to 25. Although he defines March 22 as the Sun's entry into the first sign, he never defines it as his equinox, but as Ptolemy's equinox.

Leo indulged buffoons at his Court, but also tolerated behavior which made them the object of ridicule. One case concerned the conceited improvisatore Giacomo Baraballo, Abbot of Gaeta, who was the butt of a burlesque procession organised in the style of an ancient Roman triumph. Baraballo was dressed in festal robes of velvet and silk trimmed with ermine and presented to the pope. He was then taken to the piazza of St Peter's and was mounted on the back of Hanno, a white elephant, the gift of King Manuel I of Portugal.

Architectural festoon from the Panthéon in Paris A festoon (from French feston, Italian festone, from a Late Latin festo, originally a festal garland, Latin festum, feast) is a wreath or garland hanging from two points, and in architecture typically a carved ornament depicting conventional arrangement of flowers, foliage or fruit bound together and suspended by ribbons. The motif is sometimes known as a swag when depicting fabric or linen.Sturgis, pp. 22-23 In modern English the verb forms, especially "festooned with", are often used very loosely or figuratively to mean having any type of fancy decoration or covering.

The phalanx maintained a nursery for younger children as well as a school for older children, the combination of which served to significantly reduce the domestic duties of female members.Sears, The North American Phalanx, pg. 15. Efforts were made to build an appreciation for collectivist ideals in the minds of the community's 30 to 40 children, with children and youth encouraged to work cooperatively in organizing amusements, forest expeditions, camping trips, and craft projects. Community entertainment was more formally organized in 1849 with the formation of a "festal series" in charge of staging musical concerts, dramatic presentations, and dances.

The festal gown worn by Doctors of Music Doctors in Cambridge have two forms of academic dress: undress and full dress (or scarlet). Scarlet is worn on formal college and university occasions, and so-called Scarlet Days (see below). The undress gown or black gown is similar to the MA gown (for PhD, LittD, ScD and in practice DD) or is a 'lay-type' gown similar to that worn by Queen's Counsel (LLD, MD, MusD). Different doctorates are distinguished from each other and from the plain MA gown by different arrangements of lace on the sleeves, facings or flap collar.

Stevenson is perhaps best known for his collaboration with Thomas Moore (1779–1852) in several musical works, to which he provided piano accompaniments: the Irish Melodies (ten volumes, 1808–34), The Sacred Melodies (published in periodical numbers, 1808–34), and National Airs (first edition 1815). Differences arose between Moore and Stevenson as may be seen in the correspondence of Moore edited in 1852 by Lord John Russell, and after the seventh number of Irish Melodies the music was provided by Sir Henry Bishop (1786–1855). Despite this, Thomas Moore wrote a memorial poem for Stevenson entitled Silence is in our Festal Halls.

In addition to the well known Preces and Responses, Smith composed seven verse anthems, five festal psalms, two communion services, and a Kyrie ‘10: severall wayes’. Additionally there are two organ fantasias in Smith's handwriting at the back of an organ book in the Durham Cathedral library. The first may be by Smith, although his name or initials do not appear in the score, but the second is of poorer quality and is unlikely to be by Smith himself. Smith's anthems employ the prevalent device of imitative verse sections, and exhibit his predilection for lengthy verse sections and short choruses.

The Octave of a feast refers to an eight-day festal period commencing with that feast. Since the 1969 revision of the General Roman Calendar, Easter is one of two solemnities that carries an octave, the second being Christmas Day. In earlier forms of the General Roman Calendar, many feasts, even of lower rank, carry octaves. The name Quasimodo came from the Latin text of the traditional Introit for this day, which begins "Quasi modo geniti infantes..." from 1 Peter ,The full line is Quasi modo geniti infantes, rationabile, sine dolo lac concupiscite, from Catholic Encyclopedia listing for Low Sunday.

When the soldiers left, the community in Waikiki continued to frequent the chapel on Sundays when Father Valentin said Mass. Ropert approved plans to build a more permanent church and in 1901, on the feast day of Saint Augustine, he dedicated the new church under the title of its festal namesake, as the carpenters took a break while the services were conducted. Waikiki was being touted as a tourist destination and the number of parishioners and visitors continued to grow. The church underwent enlargement in 1910, and 1925, essentially by cutting the building in two and moving the back to the beach.

A monograph by Arousyak T'amrazyan is devoted to this commentary. Gregory later wrote hymns, panegyrics on various holy figures, homilies, numerous chants and prayers that are still sung today in Armenian churches. Many of the festal odes and litanies as well as the panegyrics (ներբողք) have been translated and annotated by Abraham Terian. While there is a long tradition of panegyrics and encomia in classical Armenian literature that closely adhere to the Greek rhetorical conventions of this genre, scholars have noted that Narekatsi often departs from the standards of this tradition and innovates in interesting and distinctive ways.

Today, during modern performances of the full-length Finlandia, a choir is sometimes involved, singing the Finnish lyrics with the hymn section. With different words, it is also sung as a Christian hymn (Be Still, My Soul,Written by Catharina von Schlegel in 1752 and translated into English by Jane Laurie Borthwick. See: Be Still My Soul (video-2005) and Be Still My Soul (Free; music) by Libera (choir); Libera Official, 2011 - 2014 (Youtube). Hail, Festal Day, in Italian evangelical churches: Veglia al mattino), and was the national anthem of the short-lived African state of Biafra (Land of the Rising Sun).

Elaine Pagels, Beyond Belief: The Secret Gospel of Thomas (Random House, 2003), page 176-177 (Pagels cites Athanasius's Paschal letter (letter 39) for 367 CE, which prescribes a canon, but her citation "cleanse the church from every defilement" (page 177) does not explicitly appear in the Festal letter.) Heretical texts do not turn up as palimpsests, scraped clean and overwritten, as do many texts of Classical antiquity. According to author Rebecca Knuth, multitudes of early Christian texts have been as thoroughly "destroyed" as if they had been publicly burnt.Knuth, R. (2006). Burning books and leveling libraries, p. 13.

The frescoes, depicting scenes from the life of the Virgin in singularly pure and gentle colours, are permeated with a solemn and festal mood. The work at the Ferapontov was executed by Dionisy in collaboration with his sons and disciples, who continued a Dionisiesque tradition after the master's death. His son Feodosy painted the mural of "Michael and Joshua before the battle of Jericho" in the Cathedral of the Annunciation of the Moscow Kremlin in 1508.Biblical Military Imagery in the Political Culture of Early Modern Russia:The Blessed Host of the Heavenly Tsar, Daniel Rowland, Medieval Russian Culture, Vol.

This however, is a postdoctoral degree in theology or religious studies, the first of its kind in the UK. The academicals prescribed to this degree is non-conventional in that it consists of a scarlet mozzetta trimmed with white fur that is worn over the festal gown and under the hood (of the relevant Wales degree) and worn with a scarlet bonnet with gold cord and tassel. The degree was only awarded for a brief time before it was dropped. The University awarded a number of Licences in Theology (LTh), Religious Studies (LRS), Islamic Studies, Latin, and Classical Greek.

The Five Classics are: ;Classic of Poetry :A collection of 305 poems divided into 160 folk songs, 105 festal songs sung at court ceremonies, and 40 hymns and eulogies sung at sacrifices to heroes and ancestral spirits of the royal house. ;Book of Documents :A collection of documents and speeches alleged to have been written by rulers and officials of the early Zhou period and before. It is possibly the oldest Chinese narrative, and may date from the 6th century BC. It includes examples of early Chinese prose. ;Book of Rites :Describes ancient rites, social forms and court ceremonies.

Based in London, he was given leave to perform in concerts, which enabled him to conduct the premiere of his First Symphony at a BBC Promenade Concert in the Royal Albert Hall on 24 July 1942.Foreman, p. 154 He also performed regularly with the London String Orchestra, and in 1944 was the piano soloist in the British premiere of Shostakovich's Piano Quintet. His wartime compositions were few; among them were the "Festal Day" Overture, Op. 23, written for Vaughan Williams's 70th birthday in 1942, and several songs and choruses including "Freedom on the March", written for a British-Soviet Unity Demonstration at the Albert Hall on 27 June 1943.

Furthermore, the pontiff requested that the papal bull be notarized in the Holy See to be further copied and reproduced for dissemination. Prior to Pope Pius IX's definition of the Immaculate Conception as a Roman Catholic dogma in 1854, most missals referred to it as the Feast of the Conception of the Blessed Virgin Mary. The festal texts of this period focused more on the action of her conception than on the theological question of her preservation from original sin. A missal published in England in 1806 indicates the same Collect for the feast of the Nativity of the Blessed Virgin Mary was used for this feast as well.

Yasuhide Ito has earned much praise for his compositional endeavors. In all, Ito is credited for more than 130 musical works. This collection of musical works includes pieces for wind ensemble, orchestra, instrumental chamber ensembles, solo voice, various solo wind instruments, piano, solo percussion, solo string instruments, and various other instruments such as organ, cembalo, accordion, and harmonica. Ito is probably most well known as a composer of band music. Among his most popular works for wind ensemble are “Gloriosa” (Gururiyoza), which is among the most frequently played repertories in the world, and “Festal Scenes”, the piece which with Ito made his United States debut in 1987.

Among the several dozen churches founded by the Cossacks, Holy Protection Church was one of the few remaining. In connection with which Eastern American and New York Diocese made an effort to prevent its closing and to ensure its future growth. October 14 2015 the feast of the Protection of the Mother of God, the festal Divine Liturgy was celebrated by Eastern American Diocesan secretary Archpriest Serge Lukianov, Abbot Tikhon (Gayfudinov; Skete rector), Priest Anatoly Revitskyy (cleric of New Kuban Church), Priest Eugene Solodky, Protodeacon Leonid Roschko (cleric of St. Alexander Nevsky Diocesan Cathedral in Howell, NJ), and Deacon Dimitri Krenitsky (cleric of New Kuban Church).

The pope summoned a synod of bishops to meet in Rome. After a careful and detailed examination of the entire case, the primate's innocence was proclaimed to the Christian world.'. During this time, Gregory of Cappadocia, an Arian bishop, was installed as the Patriarch of Alexandria, usurping the absent Athanasius. Athanasius did, however, remain in contact with his people through his annual Festal Letters, in which he also announced on which date Easter would be celebrated that year. In 339 or 340, nearly one hundred bishops met at Alexandria, declared in favor of Athanasius, and vigorously rejected the criticisms of the Eusebian faction at Tyre.

She was followed by other nobles carrying the coronation swords, the orb and three crowns which were borne by the Kings of Arms, all accompanied by the Choir of the Chapel Royal singing the processional hymn Salve festa dies ("Hail, Thou Festal Day"). A plan survives of the layout of the abbey for the service, showing the large platform which had been erected at the crossing which was accessed by a flight of twenty steps, itself surmounted by a further dais in the form of an octagon of five steps, and on top of that was placed St Edward's Chair, high above the congregation.Strong, p.

The composition of the psalms spans at least five centuries, from psalm 29 to others clearly from the post-Exilic period (not earlier than the fifth century B.C.) The majority originated in the southern kingdom of Judah and were associated with the Temple in Jerusalem, where they probably functioned as libretto during the Temple worship. Exactly how they did this is unclear, although there are indications in some of them: "Bind the festal procession with branches, up to the horns of the altar," suggests a connection with sacrifices, and "Let my prayer be counted as incense" suggests a connection with the offering of incense.

The word originated as a compound of - 'all' (the form taken by the word πᾶν, neuter of πᾶς 'all', when that is used as a prefix) and the word 'assembly' (an Aeolic dialect form, corresponding to the Attic or Ionic form ). Compounded, these gave 'general or national assembly, especially a festival in honour of a god' and the derived adjective 'of or for a public assembly or festival'. In Hellenistic Greek the noun came also to mean 'a festal oration, laudatory speech', and the adjective 'of or relating to a eulogy, flattering'. The noun had been borrowed into Classical Latin by around the second century CE, as panēgyris 'festival' (in post-Classical usage also 'general assembly').

Accessed April 10, 2019. He wrote the first critical commentary on the Aramaic version of Isaiah (The Isaiah Targum, 1987), as well as academic studies that analyze Jesus in his Judaic context (A Galilean Rabbi and His Bible, 1984; The Temple of Jesus, 1992; Pure Kingdom, 1996), and explain the Bible critically (Redeeming Time: The Wisdom of Ancient Jewish and Christian Festal Calendars, 2002; The Cambridge Companion to the Bible, 2007). He founded two academic periodicals, Journal for the Study of the New Testament and The Bulletin for Biblical Research. He has also been active in the ministry of the Anglican Church, and is Rector of the Church of St. John the Evangelist in Barrytown, New York.

A Menaion in the Church Slavonic language, 12th century, Novgorod The complete Menaion is published in twelve volumes, one for each month; the first volume is for September which commences the Byzantine liturgical year. The Festal Menaion is an abridged version containing texts for those great feasts falling on the fixed cycle, some editions also containing feasts of the major saints. The General Menaion contains services for each type of celebration (apostles, martyrs, etc.) with blank spaces for the name of the saint(s) commemorated. Originating before the invention of printing when the enormous volume of the complete Menaion could not be copied for every church, this is still used for saints that do not have complete services, e.g.

The following poems were published by Cantarini; they are nearly all occasional: Pi Sefarim (Mouth of Books), festal songs written when the teachers of the yeshivah decided to include the study of the treatise of Chullin (Venice, 1669). A poem in the form of a psalm, on the delivery of the community from the hands of the populace August 20, 1684, is printed in the Pachad Yitzchaq (p. 51b), which was formerly read every year in the synagogue on the anniversary of the attack (10 Elul). Other poems are printed in his works ‘Eqeb Rab and ‘Et Qetz (see below), and in the prefaces to the Kebunnat Abraham of Abraham Cohen, and the Ma'aseh Tobiah of Tobias Cohen.

The college awards up to four music scholarships at any one time through auditions in the year prior to entry or at the beginning of the academic year. Brasenose College has a non-auditioned choir, although up to eight choral scholarships are offered to members of Brasenose, again, through auditions in the year prior to entry or at the beginning of the academic year. The choir sings Evensong every Sunday, and also sings for various special services and events, including two carol services, the annual joint service with Lincoln College and other occasions. Recently there has been the inauguration of a biennial Alumni and Music Reunion Dinner, with a Festal Evensong for all attendees preceding this.

Of Sheppard's five surviving Mass ordinary cycles, the six-part Cantate is a full-length, sumptuous festal setting in the tradition of John Taverner, constructed in units of six-part polyphony alternating with a mosaic of semi-choir sections. The principal unifying device, apart from the head- motive passages at the beginning of each movement, is the eight-note figure F-E-F-G-A-Bb-G-F, which occurs at various points in the tenor. Of the four- part Mass cycles, Western Wynde is based on a pre-existing popular melody, also forming the basis of Mass cycles by Taverner and Christopher Tye. In Sheppard's setting the melody migrates between the treble and the tenor.

Born in Haldenwang, Oberallgäu, he was trained in drawing by L. Weiß before studying under Johann Peter von Langer at the Royal Art Academy and under Peter von Cornelius at the Kunstakademie Düsseldorf. Returning to Munich in 1825, he there received commissions for frescoes and oil paintings from Ludwig I of Bavaria and Maximilian II Joseph of Bavaria. For example, between 1838 and 1865 he produced the Odyssey Cycle in festal hall of the Munich Residenz to designs by Ludwig Schwanthaler. He also became a member of Munich's Vereins für Christliche Kunst (Association for Christian Art) Verein für christliche Kunst in München (Hrsg.): Festgabe zur Erinnerung an das 50jähr. Jubiläum. Lentner’sche Hofbuchhandlung, München 1910, S. 109.

The description of elysium in Pindar's fragment 129, for instance, has many elements in common with Sappho 2: "meadows of red roses", "frankincense trees", "god's altars" all have parallels in Sappho. However, McEvilley finds equivalent parallels in poems by Xenophanes and Theognis, neither of which describe paradise, and argues that "ritual, paradisal, and festal images overlap" in archaic Greek poetry, especially by Sappho. Other scholars have seen the description of the grove as a metaphor for female sexuality, such as John J. Winkler and Barbara Goff, who describes the drowsiness induced in it as "nothing short of postcoital". The final surviving stanza of the poem describes Aphrodite pouring nectar "into golden cups".

Late 14th century icon illustrating the "Triumph of Orthodoxy" under the Byzantine Empress Theodora and her son Michael III over iconoclasm in 843. (National Icon Collection 18, British Museum) The Icon of the Triumph of Orthodoxy (also known as the Icon of the Sunday of Orthodoxy) is the festal icon for the first Sunday of Great Lent, a celebration that commemorated the end of Byzantine Iconoclasm and restoration of icons to the church in 843 (the eponymous "Triumph of Orthodoxy"), and which remains a church feast in Orthodoxy. It is the earliest known depiction of this subject, and thought to have been painted in Constantinople, capital of the Byzantine Empire. It was purchased by the British Museum in 1988.

The Midnight Office can be divided into four parts:The Festal Menaion (Tr. Mother Mary and Archimandrite Kallistos Ware, Faber and Faber, London, 1984), p. 74. # Opening--The usual beginning prayers that open most Orthodox offices: a blessing by the priest and prayers by the reader, including the Trisagion and the Lord's Prayer, ending with the call to worship, "O come, let us worship God our King...." # First Part--Psalm 50 and a Kathisma from the Psalter (differing according to the day of the week—see below), Nicene Creed, Trisagion and Lord's Prayer followed by the Troparia and prayers, concluding with a blessing by the Priest. During Lenten services there follows the Prayer of Saint Ephrem.

In The White Goddess (1948) Robert Graves claimed that, despite Christianization, the importance of agricultural and social cycles had preserved the "continuity of the ancient British festal system" consisting of eight holidays: "English social life was based on agriculture, grazing, and hunting" implicit in "the popular celebration of the festivals now known as Candlemas, Lady Day, May Day, Midsummer Day, Lammas, Michaelmas, All-Hallowe'en, and Christmas; it was also secretly preserved as religious doctrine in the covens of the anti-Christian witch-cult."Robert Graves, The White Goddess, New York: Creative Age Press, 1948. Published in London by Faber & Faber. The Witches' Cottage, where the Bricket Wood coven celebrated their sabbats. 2006.

The Corps also has some more unusual duties, including responsibility for the erection and safe operation of the famous chimney over the Sistine Chapel through which black or white smoke indicates (respectively) the non-election or election of a new pope during a papal conclave. The ceremony (involving the burning of the used ballot papers from the Conclave's voting process) is watched by millions of people, in person and via news media. The Corps also has a minor ceremonial role within the state, and uniformed firefighters form guards of honour for certain formal receptions, and arrivals of guests of honour, as well as marching (with attachments of the Vatican Gendarmerie and of the Swiss Guard) in ceremonial parades on festal occasions.

The traditional version is the same as the MA gown (in theory, though not in practice, the silk version), with the addition of a broad red cloth stripe down each side at the front. The alternative version (authorised in 2006 but commonly used without authorisation before then) uses detachable facings on an undress PhD gown, which is distinguished from the MA gown by doctors' lace on the sleeves that is not found on the traditional festal PhD gown. For the higher doctorates (DD, LLD, ScD, LittD, and MedScD), the scarlet gown is made of scarlet cloth and has open sleeves that hang long at the back. The linings of the sleeves and the facings are in silk of the colour of the hood lining.

The writings in these codices comprise 52 mostly Gnostic treatises, but they also include three works belonging to the Corpus Hermeticum and a partial translation/alteration of Plato's Republic. In his introduction to The Nag Hammadi Library in English, James Robinson suggests that these codices may have belonged to a nearby Pachomian monastery and were buried after Saint Athanasius condemned the use of non-canonical books in his Festal Letter of 367 A.D. The discovery of these texts significantly influenced modern scholarship's pursuit and knowledge of early Christianity and Gnosticism. The contents of the codices were written in the Coptic language. The best-known of these works is probably the Gospel of Thomas, of which the Nag Hammadi codices contain the only complete text.

On Christmas, the Christ Candle in the center of the Advent wreath is traditionally lit in many church services. Christian Churches celebrate the Nativity of Jesus on Christmas, which is marked on December 25 by the Western Christian Churches, while many Eastern Christian Churches celebrate the Feast of the Nativity of Our Lord on January 7. This is not a disagreement over the date of Christmas as such, but rather a preference of which calendar should be used to determine the day that is December 25. In the Council of Tours of 567, the Church, with its desire to be universal, "declared the twelve days between Christmas and Epiphany to be one unified festal cycle", thus giving significance to both the Western and Eastern dates of Christmas.

The writings in these codices comprised fifty-two mostly Gnostic treatises, but they also include three works belonging to the Corpus Hermeticum and a partial translation/alteration of Plato's Republic. In his "Introduction" to The Nag Hammadi Library in English, James Robinson suggests that these codices may have belonged to a nearby Pachomian monastery, and were buried after Bishop Athanasius condemned the uncritical use of non-canonical books in his Festal Letter of 367 AD. The contents of the codices were written in Coptic language, though the works were probably all translations from Greek.Robinson, The Nag Hammadi Library in English, p.2 The best-known of these works is probably the Gospel of Thomas, of which the Nag Hammadi codices contain the only complete text.

Because of this, an extended bout of screams, hoots or barks will tend to express not just the feelings of this or that individual but the mutually contagious ups and downs of everyone within earshot. Turning to the ancestors of Homo sapiens, the "festal origin" theory suggests that in the "play-excitement" preceding or following a communal hunt or other group activity, everyone might have combined their voices in a comparable way, emphasizing their mood of togetherness with such noises as rhythmic drumming and hand-clapping. Variably pitched voices would have formed conventional patterns, such that choral singing became an integral part of communal celebration. Although this was not yet speech, according to Langer, it developed the vocal capacities from which speech would later derive.

Prayer book by Kirill of Turov, 16th century manuscript Questions of authorship notwithstanding, a remarkable corpus of works in different genres has been attributed to Kirill of Turov: festal homilies, monastic commentaries, some letters, and a cycle of prayers, other hymnological texts, several versions of a penitential Prayer Canon, a Canon of Olga and an abecedarian prayer. These works constitute what came to be known as Corpus Cyrillianium (which at its core has only eleven works which are agreed by the majority to be by Kirill of Turov.) This is a 19th-century consensus which is generally assumed but continuously questioned. In manuscript sources, there are 23 prayers attributed to Kirill, as well as an additional nine unattributed prayers that are regularly copied together as a group. The prayers form a seven-day liturgical cycle.

Some, such as the Uniting Church in Australia refer to it in non-gendered terms as feast of The Reign of Christ. In the Evangelical-Lutheran Church of Sweden and Church of Finland, this day is referred to as Judgement Sunday, previously highlighting the final judgement, though after the Swedish Lectionary of 1983 the theme of the day was amended to the Return of Christ. A distinct season of Kingdomtide is or has been observed by a number of churches on the four Sundays before Advent, either officially or semi-officially; in the Church in Wales, part of the Anglican Communion, these four Sundays before Advent are called the "Sundays of the Kingdom" and Christ the King is observed as a season and not as a single festal day.

At weekday services during Great Lent, the prayer is prescribed for each of the canonical hours and at the Divine Liturgy of the Presanctified Gifts. During the period of the Triodion, the prayer is first recited on Wednesday and Friday only on Cheesefare week and thereafter at every weekday service from vespers on the evening of the Sunday of Forgiveness, the service which begins Great Lent, through Wednesday of Holy Week. The prayer is not said on Saturdays and Sundays (vespers on Sunday evening is of Monday, since the Byzantine liturgical day begins at sunset), because these days are not strict fasting days (oil and wine are always permitted). This means that the weekends retain a festal character, even during the Great Fast, and the Divine Liturgy may be celebrated as usual.

Following Bishop Barker's death, the parish, under Charles Garnsey, began to adopt Anglo-Catholic practices, which had appeared in England in the 1860s and gathered strength (while also generating opposition) in the 1870s. In 1884–5, the parish introduced a cross and candles on the altar, a credence table, festal processions with cross and banners, daily services of Holy Communion, Eucharistic vestments and choral communion services. A correspondent to the London Church Times in late 1884 said of Christ Church “It is, indeed, an oasis in a desert.”The Church Times, 14 November 1884, p 859. However, some aspects of Anglo-Catholic practice were not introduced until relatively late, with “high celebration” involving three sacred ministers (priest, deacon and subdeacon) introduced in 1913, the English Hymnal in 1916, and incense in 1921.

Religious specialists were called in, among them an Etruscan prophet (vates) named Arruns who orders up a sequence of ritual procedures, beginning with the destruction of all "freaks of nature"As translated by Susan H. Braund, Lucan: Civil War (Oxford University Press, 1992), p. 18. (monstra). The "unspeakable fetuses of a sterile womb" (sterilique nefandos / ex utero fetus) are to be burnt using the wood of "unlucky" trees (religiously infelix). Arruns then sets in motion an amburbium, described in densely religious terms: > He bids the city to be circumambulated (urbem ambiri) by the fearful > citizens, and the pontiffs to encircle the length of the sacred boundary > (pomerium) along the outer perimeter (fines) while purifying the city walls > by means of festal lustration (festo … lustro). A throng of lesser rank > follow, wearing the Gabinian cincture.

He was not the choir master, however, and it is more likely he played the organ for the alternatim Lady Masses and sung for Festal Masses when required. Ludford's work seems to have extended outside St Stephen's in this period. In 1533 he was paid by St Margaret's for a choirbook, probably containing his own compositions and those by a composer he much admired, Robert Fayrfax. There were about six choirbooks in use around Westminster in this period and it has even been suggested by David Skinner that Ludford may have been partly responsible for the creation of the Caius Choirbook, which contains five Magnificats and ten Masses. More of Ludford's involvement with St Margaret's is documented in the Church Warden's accounts, which Ludford witnessed in 1537, 1542, 1547, 1549, 1551 and 1556.

The work was later re-scored in an alternative chamber version which was premiered in The Netherlands on Anne Frank's 80th birthday by the British violinist Daniel Hope and the American soprano Arianna Zukerman. He wrote a number of works for the late British tenor Robert Tear, with whom he also collaborated as librettist, including a festal setting of the Magnificat and Nunc Dimittis for King's College, Cambridge, a cantata for the St Endellion Festival and three Christmas carols. Other major works include the choral work Luminosity, scored for choir, viola, organ, tanpura and percussion and The Seven Heavens for choir and orchestra, which portrays the life of C.S.Lewis in the imagery of the medieval planets. The Seven Heavens was premiered at the Ulster Hall with the Belfast Philharmonic and the Ulster Orchestra.

Of this work Bardenhewer says that it "underwent a substantial revision at the hands of Eugenius II, Bishop of Toledo, in keeping with the wish of the Visigothic King Chindaswith; not only were the poetical form and the theology of the poem affected by this treatment, but probably also its political sentiments. It is this revision that was usually printed as Dracontii Elegia, until the edition of Arévalo (Rome, 1791, 362-402, and 901-32) made known the original text". He also wrote a treatise on the Trinity probably against the Arian Visigoths. Ferrera mentions a letter of Eugenius to the king and one to Protasius, the Metropolitan of Tarragona, promising if possible to write a mass of St. Hippolytus and some festal sermons, but disclaiming the ability to equal his former productions.

In 567, the Council of Tours "proclaimed the twelve days from Christmas to Epiphany as a sacred and festive season, and established the duty of Advent fasting in preparation for the feast." Christopher Hill, as well as William J. Federer, states that this was done in order to solve the "administrative problem for the Roman Empire as it tried to coordinate the solar Julian calendar with the lunar calendars of its provinces in the east." Ronald Hutton adds that, while the Council of Tours declared the 12 days one festal cycle, it confirmed that three of those days were fasting days, dividing the rejoicing days into two blocs. The Council held at Tours also spoke of a three-day fast at the beginning of January as an ancient custom, and ordered monks to observe it.

The Christ candle is coloured white because this is the traditional festal colour in the Western Church. Another interpretation states that the first candle is the Messiah or Prophecy candle (representing the prophets who predicted the coming of Jesus), the second is the Bethlehem candle (representing the journey of Joseph and Mary), the third represents the shepherds and their joy, and the fourth is the Angel's candle, representing peace. In many Catholic and Protestant churches, the most popular colours for the four surrounding Advent candles are violet and rose, corresponding with the colors of the liturgical vestments for the Sundays of Advent. For denominations of the Western Christian Church, violet is the historic liturgical color for three of the four Sundays of Advent: Violet is the traditional color of penitential seasons.

This was to no avail, however, as Damian issued festal letters and apologia to defend his book, and continued to criticise Peter. Peter issued a letter addressed to the Church of Alexandria to encourage its members to prevail upon Damian to resolve the dispute. According to Michael the Syrian, after Peter had invited him to meet to discuss their disagreement several times, Damian reluctantly agreed to meet at Paralos in Egypt to make arrangements for a formal debate between the two. However, Peter, in his letter to the monastery of the Antonines at the Enaton in Egypt, instead relayed that he had travelled to Egypt with his entourage without any prior agreement with Damian, and had planned to travel to Alexandria, but had been prevented from entering the city and made to stay at Paralos, only three days march from the city.

The first two Liturgies written by Stanković while his studying with professor Sechter did not accord with the folk tradition of church singing. Stanković therefore went to Sremski Karlovci (1855–1857) where, under the supervision of the patriarch Rajačić, he put into notation the melodies of virtually the whole church repertoire. By harmonizing the great number of notated church melodies for four-voice choir, he left the rich inheritance to his Serbian people: three published books of the Orthodox Church Chant of the Serbian People (Vienna 1862, 1863, 1864 and Belgrade 1994, as a facsimile edition), as well as the 17 manuscript volumes with four part choral settings and five volumes with about 400 pages with traditional church chants from the Octoich, the General and special chant, Festal chants from the Menaia, the Triodion and the Pentekostarion.

Several dozen Seattle neighborhoods have one or more annual street fairs, and many have an annual parade or foot race. The largest of the street fairs feature hundreds of craft and food booths and multiple stages with live entertainment, and draw more than 100,000 people over the course of a weekend; the smallest are strictly neighborhood affairs with a few dozen craft and food booths, barely distinguishable from more prominent neighborhoods' weekly farmers' markets. Other significant events include numerous Native American pow-wows, a Greek Festival hosted by St. Demetrios Greek Orthodox Church in Montlake, and numerous ethnic festivals associated with Festal at Seattle Center. As in most large cities, there are numerous other annual events of more limited interest, ranging from book fairs and specialized film festivals to a two-day, 8,000-rider Seattle-to-Portland bicycle ride.

The Epistle of James was first explicitly referred to and quoted by Origen of Alexandria, and possibly a bit earlier by Irenaeus of Lyons as well as Clement of Alexandria in a lost work according to Eusebius, although it was not mentioned by Tertullian, who was writing at the end of the Second century. It is also absent from the Muratorian fragment, the earliest known list of New Testament books. The Epistle of James was included among the twenty-seven New Testament books first listed by Athanasius of Alexandria in his Thirty-Ninth Festal Epistle (AD 367) and was confirmed as a canonical epistle of the New Testament by a series of councils in the fourth century. In the first centuries of the Church the authenticity of the Epistle was doubted by some, including Theodore of Mopsuestia in the mid-fifth century.

Set times for prayer during the day were established (based substantially on Jewish models), and a festal cycle throughout the Church year governed the celebration of feasts and holy days pertaining to the events in the life of Jesus, the lives of the saints, and aspects of the Godhead. A great deal of emphasis was placed on the forms of worship, as they were seen in terms of the Latin phrase lex orandi, lex credendi ("the rule of prayer is the rule of belief")—that is, the specifics of one's worship express, teach, and govern the doctrinal beliefs of the community. According to this view, alterations in the patterns and content of worship would necessarily reflect a change in the faith itself. Each time a heresy arose in the Church, it was typically accompanied by a shift in worship for the heretical group.

Aboagye-Mensah, Robert. "Bishop Athanasius: His Life, Ministry and Legacy to African Christianity and the Global Church", Seeing New Facets of the Diamond, (Gillian Mary Bediako, Bernhardt Quarshie, J. Kwabena Asamoah-Gyadu, ed.), Wipf and Stock Publishers, 2015 Athanasius' list is similar to the Codex Vaticanus in the Vatican Library, probably written in Rome, in 340 by Alexandrian scribes for Emperor Constans, during the period of Athanasius' seven-year exile in the city. The establishment of the canon was not a unilateral decision by a bishop in Alexandria, but the result of a process of careful investigation and deliberation, as documented in a codex of the Greek Bible and, twenty-seven years later, in his festal letter. Pope Damasus I, the Bishop of Rome in 382, promulgated a list of books which contained a New Testament canon identical to that of Athanasius.

It is a commonly held fallacy that the main functions of the nave and aisles of a church are to seat as many people as possible. That had certainly not been the case in medieval times, when the nave and aisles were regarded not as an auditorium filled with a static body of people in fixed seats, but as a liturgical space in which there was movement and drama (for example the festal processions on high days and holy days, and the penitential processions in Lent). Though benches were not uncommon in medieval times, fixed seating as a generality came about only after the Reformation, and the arrangements in early nineteenth-century Catholic chapels were little different from those of Nonconformist ones, with seating often running right across the width of the building, and with galleries to provide extra accommodation. Pugin would have no such "protestantisms" at Cheadle.

In this particular copy of the Hadrianum the "Missa greca" was obviously intended as proper mass chant for Pentecost, because the cherubikon was classified as offertorium and followed by the Greek Sanctus, the convention of the divine liturgy, and finally by the communio "Factus est repente", the proper chant of Pentecost. Other manuscripts belonged to the Abbey Saint-Denis, where the Missa greca was celebrated during Pentecost and in honour of the patron within the festal week (octave) dedicated to him.Michel Huglo (1966) described the different sources of the cherubikon with musical notation, a Greek mass was held for Saint Denis at the abbey of Paris, the Carolingian mausoleum. Since the patron became identified with the church father Pseudo-Dionysius the Areopagite in the time of Abbot Hilduin, when Byzantine legacies had been received to improve the diplomatic relationship between Louis the Pious and Michael II, a Greek mass was held to honour the patron.

Both doctors and masters wore black gowns with sleeve stripes and facing; for masters the velvet was always black, and for doctors the velvet was always purple. Columbia also approved a scarlet gown for doctors’ use on “festal” occasions.Stephen Wolgast, "King's Crowns: The History of Academic Dress at King's College and Columbia University," Transactions of the Burgon Society 9 (2009), p. 96 and Fig. 2, p. 97. Earlier, three stripes adorned the sleeve of a gown depicted in an invitation to Class Day ceremonies at Columbia in 1865.Stephen Wolgast, "King's Crowns: The History of Academic Dress at King's College and Columbia University," Transactions of the Burgon Society 9 (2009), p. 96. When New York University adopted its own academic dress in 1891, like Columbia it added the three sleeve stripes but permitted them to be worn in the university’s faculty colors. It also adopted the Edinburgh shape in the ([s4] in the Groves classification system) for its hoods.

Daniel has found a prophesy in the texts that indicates that Cyrus is the anointed of the Lord and will imminently overthrow Babylon and release the Jews from their captivity (Air:Thus saith the Lord to Cyrus, his anointed). The Jews praise God for His mercy (Sing, O ye Heav'ns, for the Lord hath done it!) The Palace Ishtar Gate, Babylon Belshazzar, with his mother, Babylonians and Jews present, is celebrating the feast of Sesach by uproariously drinking copious amounts of wine (Air:Let festal joy triumphant reign). His mother Nitocris rebukes him for his riotous excess (Air:The leafy honours of the field). Belshazzar responds that getting drunk on the feast of Sesach is the custom, in fact a duty, and noticing the Jews around him, orders the sacred vessels from the temple of Jerusalem that were brought as tribute to Babylon to be brought to him so he can continue to drink from them.

Mass for Four Voices, or the Four-Part Mass, which according to Joseph Kerman was probably the first to be composed, is partly modelled on John Taverner's Mean Mass, a highly regarded early Tudor setting which Byrd would probably have sung as a choirboy. Taverner's influence is particularly clear in the scale figures rising successively through a fifth, a sixth and a seventh in Byrd's setting of the Sanctus. All three Mass cycles employ other early Tudor features, notably the mosaic of semichoir sections alternating with full sections in the four-part and five-part Masses, the use of a semichoir section to open the Gloria, Credo, and Agnus Dei, and the head-motif which links the openings of all the movements of a cycle. However, all three cycles also include Kyries, a rare feature in Sarum Rite mass settings, which usually omitted it because of the use of tropes on festal occasions in the Sarum Rite.

The female priest in fillets leads > the Vestal chorus; for her alone is it right to look upon the Minerva > brought from Troy. Then came those who conserve the gods' utterances (fata > deorum, that is, the priestly college of the quindecimviri) and the arcane > chants (carmina) and who call back Cybele after she has been bathed in the > little Almo; and the learned augur who observes birds in flight on the left; > and the septemvir who presents festal banquets, and the sodality of the > Titii, and the Salian priest bearing the sacred shield gladly on his > shoulder, and the flamen towering in his conical hat with the well-born > point. Lucan follows the procession with the sacrifice of a bull, whose entrails reveal dire omens, and a prophetic speech by Nigidius Figulus based on his astronomical observations. It is unclear whether this Amburbium was a crisis rite actually held in 49 BC, or "a figment of his poetic imagination".

Mother Mary and Ware, Kallistos, "The Festal Menaion", p. 41. St. Tikhon's Seminary Press, 1998. The Twelve Great Feasts are as follows (note that the liturgical year begins with the month of September): #The Nativity of the Theotokos, #The Exaltation of the Cross, #The Presentation of the Theotokos, #The Nativity of Christ (Christmas), #The Baptism of Christ (Theophany, also called Epiphany), #The Presentation of Jesus at the Temple (Candlemas), #The Annunciation, #The Entry into Jerusalem (Flowery/Willow/Palm Sunday), the Sunday before Easter #The Ascension of Christ, forty Days after Easter #Pentecost, fifty Days after Easter #The Transfiguration of Jesus, #The Dormition of the Theotokos, Besides the Twelve Great Feasts, the Orthodox Church knows five other feasts that rank as great feasts, yet without being numbered among the twelve. They are: the Circumcision of Christ (), the Nativity of St. John the Baptist (), the Feast of Saints Peter and Paul (), the Beheading of St John the Baptist (), and the Intercession of the Theotokos ().

The ceiling of the portico is curved similar to the shape of a segmented barrel. The rock around the doorway leading inside the tomb to the chapel was smoothed and flattened, on which a fourteen line inscription is giving the list of the festal days for the services of funeral offerings, called percheru, along with the name and titles of Khnumhotep II. The floor of the main chamber (also referred to as the chapel) is sunk into the ground below the level of the open outer court and is descended into by three steps. The chapel is the main chamber cut straight back into the cliff almost symmetrical with 4 columns and two large shafts (that lead to burial chambers) are cut into the floor. These four main columns support a ceiling that is divided by three segmented barrel shapes.An illustration of this by George Willoughby Fraser is available in Newberry’s book.

Rabbi Zacuto applied himself with great diligence to the study of the Kabbalah under Ḥayyim Vital's pupil Benjamin ha-Levi, who had come to Italy from Safed; and this remained the chief occupation of his life. He established a seminary for the study of the Kabbalah, and his favorite pupils, Benjamin ha-Kohen and Abraham Rovigo, often visited him for months at a time at Venice or Mantua, to investigate kabalistic mysteries. He composed forty-seven liturgical poems, chiefly Kabbalistic, enumerated by Landshuthl.c. pp. 216 et seq. Some of them have been printed in the festal hymns Hen Kol Hadash, edited by Moses Ottolenghi (Amsterdam, 1712), and others have been incorporated in different prayer-books. He also wrote penitential poems (Tikkun Shovavim, Venice, 1712; Leghorn, 1740) for the service on the evening before Rosh Hodesh, as well as prayers for Hosha'na Rabbah and similar occasions, all in the spirit of the Kabbalah.

Ancient sources tell of another favorite, Bagoas; a eunuch "in the very flower of boyhood, with whom Darius was intimate and with whom Alexander would later be intimate."Rufus, VI.5.23. Plutarch recounts an episode (also mentioned by Dicaearchus) during some festivities on the way back from India in which his men clamor for him to kiss the young man: "We are told, too, that he was once viewing some contests in singing and dancing, being well heated with wine, and that his favorite, Bagoas, won the prize for song and dance, and then, all in his festal array, passed through the theatre and took his seat by Alexander's side; at sight of which the Macedonians clapped their hands and loudly bade the king kiss the victor, until at last he threw his arms about him and kissed him tenderly." Athenaeus tells a slightly different version of the story — that Alexander kissed Bagoas in a theater and, as his men shouted in approval, he repeated the action.

All semi-double feasts became simples, and all semi-double Sundays became doubles. Feasts ranked as simples prior to 1955 were reduced to commemorations; however, on ferias per annum on which the commemoration of a saint, formerly of simple rank, happened to fall, the celebrant was permitted to say the Mass of the commemorated saint in full as a festal Mass, while saying the Office of the feria with commemoration of the saint. (In 1960 John XXIII completely replaced the traditional manner of ranking feasts by abolishing the double, with its various grades, and the simple, and classifying feasts instead as first, second, third, or fourth class.) In Masses for the dead that were not funeral Masses, the sequence Dies Irae was no longer required to be said before the Gospel; on All Souls' Day, on which it was customary for priests to say three separate Masses, priests were required to say the Dies Irae only at their first Mass of the day. Greater limitations were placed upon the use of prefaces.

A statue of Athanasius in alt= Athanasius was born to a Christian family in the city of Alexandria or possibly the nearby Nile Delta town of Damanhur sometime between the years 293 and 298. The earlier date is sometimes assigned due to the maturity revealed in his two earliest treatises Contra Gentes (Against the Heathens) and De Incarnatione (On the Incarnation), which were admittedly written about the year 318 before Arianism had begun to make itself felt, as those writings do not show an awareness of Arianism. However Cornelius Clifford places his birth no earlier than 296 and no later than 298, based on the fact that Athanasius indicates no first hand recollection of the Maximian persecution of 303, which he suggests Athanasius would have remembered if he had been ten years old at the time. Secondly, the Festal Epistles state that the Arians had accused Athanasius, among other charges, of not having yet attained the canonical age (30) and thus could not have been properly ordained as Patriarch of Alexandria in 328.

There are some doubtful similarities between passages in the Johannine epistles and the writings of Polycarp and Papias,Schnackenburg, 274 but the earliest definitive references to the epistles come from the late second century.Brown, 5 Irenaeus in Adversus Haereses 3.16.8 (written c. 180), quotes 2 John 7 and 8, and in the next sentence 1 John 4:1, 2, but does not distinguish between 1 and 2 John; he does not quote from 3 John.Brown, 9–10 The Muratorian Canon seems to refer to two letters of John only,Dodd, xiv though it is possible to interpret it as referring to three.Marshall, 48–49 1 John is extensively cited by Tertullian, who died in 215, and Clement of Alexandria, in addition to quoting 1 John, wrote a commentary on 2 John in his Adumbrationes.Brown, 10 All three Johannine epistles were recognized by the 39th festal letter of Athanasius, the Synod of Hippo and the Council of Carthage (397). Additionally Didymus the Blind wrote a commentary on all three epistles, showing that by the early 5th century they were being considered as a single unit.