Notes on the Kalendars of some of the separated Churches of the East will be found in Appendix III.
APPENDIX I
THE PASCHAL QUESTION IN THE CELTIC CHURCHES
The controversies as to the calculation of Easter between the Roman ecclesiastics, on the one hand, and, on the other, the ecclesiastics of Ireland (Scotia), Scotland (Alban), and Wales, arose from the fact that our native Churches continued to follow a cycle which had, at the beginning of the fourth century, prevailed at Rome, but which was afterwards abandoned by the Church of that city. An admirable account of the matter will be found in Prof. Bury’s Life of St Patrick, 371-374. The improved Roman computation was eventually adopted in the south of Ireland about A.D. 650; in the north of Ireland in A.D. 703; among the Picts of Scotland in A.D. 710; at Iona in A.D. 716; and in South Wales in A.D. 802.
APPENDIX II
NOTE ON THE KALENDARS OF THE SEPARATED CHURCHES OF THE EAST
I. The Armenians. The year is counted from the year 551 of our era, when the Catholicos, Moses II, who reformed the Kalendar, ascended the patriarchal throne. Thus A.D. 1910 is the year 1359 among the Armenians.
One noteworthy feature of the Armenian observance is that, with the exception of the Nativity (Jan. 6), the Circumcision, the Presentation of the Lord in the Temple, and the Annunciation, various important festivals are transferred to the following Sunday. Certain minor Holy Days, if they fall on Wednesday, Friday, or Sunday, are in some cases omitted, while others are transferred to the following Saturday. In regard to days of fasting, in addition to Lent, the most remarkable feature is ‘the fast of Nineveh,’ kept for two weeks, one month before the beginning of Lent. The days of the week following Pentecost are fast days (see p. 91 f.). For details see E. F. K. Fortescue’s Armenian Church, and Nilles, op. cit. (vol. II.).