mies, and, receiving assurances of their concurrence, he published in 1582 his new kalendar, in which ten days of this year were retrenched, the 5th of October being accounted the 15th. This was the epoch of the introduction of the New Style; but as it was not at first generally received, the dates employed in different countries did not correspond. The following brief survey of its progress through Europe, will assist in comparing the dates of one nation with those of another.

In Spain, Portugal, and part of Italy, the retrenchment was made on the same day as at Rome, but in France it did not take place until the December following, when the 10th was accounted the 20th, conformably to letters patent of Henry III, issued Nov. 3, 1582.

The same year, the Duc d'Alençon, as sovereign of the Low Countries, ordered that, after the approaching 14th of December, the following day should be taken to be the 25th, and held as Christmas Day, and that the year should terminate six days after Christmas Day. Brabant, Flanders, Artois and Holland, obeyed this decree, but Guelderland, Zutphen, Utrecht, Friesland, Gronningen and Over Yssell, continued to follow the Old Style. Philip II, king of Spain, on the 10th of January, 1583, commanded the seventeen provinces to receive the new kalendar, and to account the 12th of February the 22nd, and the day following to be Ash Wednesday, which would otherwise have been the 13th: "Let us," he says, "commute the letter F into B, so that the month of February shall contain only 18 days instead of 28, although we inclusively count 28." On July 24, 1700, the province of Utrecht adopted the new kalendar; and the style soon afterwards became uniform in the Netherlands.

In Germany, the catholic states received the new kalendar in 1583, but the protestants adhered to the old kalendar. Strasburg adopted the Gregorian style Feb. 5, 1582. The body of protestants adopted a modified kalendar, which agreed with the Gregorian in all respects, but in determining Easter and the Moveable Feasts.

In Switzerland, the Gregorian kalendar was received in Feb., 1585, by some of the states, but the style did not become uniform till the year 1724. In Poland, King Stephen Battori having endeavoured, in 1586, to establish the Gregorian kalendar, was opposed by the inhabitants of Riga, who rose in a body against its introduction. The sedition was repressed, and the new kalendar prevailed.

In Sweden it was enforced by a royal edict, 24th March, 1752, and began to be used March 1, 1753.

In Denmark it was adopted in 1582, but reformed in 1699, and their kalendar made to agree with that of the German protestants.

In England, it was ordered by act of parliament, in 1751, that the year 1752 and the following years should begin with Jan. 1, in the Old Style; but in order to reduce English chronology to the New Style, the same act ordained that Sept. 3 should be accounted the 14th of the same month-so that the French and English year does not perfectly coincide until Sept 14, 1752; and the year 1753 was the first in which the two chronologies commence on precisely the same day. This reform, like all others, met with great opposition in England.

In the East, the Gregorian kalendar was universally rejected.-See L'Art de verifier les Dates, t. I, p. xxxi.

The reception of the new kalendar had the effect of altering the Dominical Letters-thus, in England the letter D was changed to A, and the year 1752, a leap year, had in consequence three Sunday letters: E, from Jan. 1 to Feb. 29; D, from March 1 to Sept. 2; and A, from Sept. 3 to Dec. 31. In France, the Letter G was changed to C in 1582.

Gregoire, Gregorius, GregoRY.-March 12: G. 401; V. 424; T. 437; E. 451; L. 463. This pope and saint is commonly called Gregory the Great. He instituted the Litania Septiformis to avert a plague, and renewed the stations at Rome. When the Patriarch of Constantinople assumed the title of Ecumenicus, he called himself "servus servorum." Hildebrand observes, that though very prone to superstition, there has not been a better pope since his time (De Diebus Sanctis, p. 57). He was ordained on Sunday, Sept. 3, 590, whence the Ordinacio S. Gregorii, in E. 457. His death took place in 504, March 12, the day consecrated to him; but he does not occur in the kalendar of Arras. He is the first pope who, in his dates, counts the days of the month in our manner, and not in the Roman, but has been imitated by few of his successors (Verif. des Dates, t. III, p. 279). Gregory is the patron of scholars; but the custom of making presents to boys on his day, to incite them to a love of study, is derived or continued from the Quinquatria of the Romans, a festival held for five days in March, when scholars made presents (called Minervalia) to their masters, who in return gave them wafers, or thin cakes:

"Crustula blandula

Dant præceptores pueris."

Horat.

Though he preferred to count days in their numerical order, his festival is used as a date: "Anno Regni Edw. filii Edw. 15. Nich. le Vieille Mercator de Amydas, admitted and sworn freeman, in the Hustings of Pleas of Land, die Lunæ prox. post Festum Sancti Gregorii Papæ, before the Mayor, &c. (MS. Lib. Alb. Papyr. in Arch. Lond.) Wretyn at Norwyche on Seynt Gregorys day" (Paston Letters, 1449, vol. I, p. 30). There was another Gregory, Dec. 19 (G. 420), who was bishop of Auxerre (Petr. de Natal., l. XI, c. ult., n. 15). The following do not occur in the kalendars: 1, G. Thaumaturgus, 270, Nov. 17; 2, G. of Spoleto, 304, Dec. 24; 3, G. IIluminator, 325, Sept. 30; 4, G. Nazianzen, 373, Jan. 1; 5, G. the younger, bp., 389, May 9; 6, G., bp. of Nyssa, 396, March 9; 7, G., bp. of Langres, 539, Jan. 4; 8, G., bp. of Tours, 596, Nov. 17; 9, G., bp. & conf. of Utrecht, 776, Aug. 25; 10, G. III, pope, 741, Nov. 27 or 28; 11, G. VII, 1085, May 25; 12, G. X, 1272, Jan. 27 or Feb. 16; and, 13, G. Louis Barbadigo, card. bp., 1697, June 15.

Guardian Angels (our).-Oct. 2.

Gregorian Kalendar.-See Kalendar Gregorian.

GRIMBALD, Priest.-July 8: T. 441.

GRISOGONUS.-Nov. 24: E. 459. See CHRISOGONUS.

GUIDO, GUY.-March 30. An abbot of Pomposia in Ravenna, who died 1046.-Hospin. de Fest. Christ., fo. 55 b.

Guili.-A name of the lunar months in Bede: "Menses guili a conversione solis in auctum diei quia unus eorum præcedit, alius subsequitur, nomina accipiunt.-De Rat. Temp., c. 13.

Gula Augusti, Gule of August-In the Constitutions of Walter de Wykewane, abbot of Winchelscumbe, for the government of the monastery, the clerk of the church is directed to collect the tithes, "a gula Augusti usque ad festum S. Michaelis," in the year 1309 (Monast. Angl., t. II, p. 308). It is the title of the 1st of August, whence the festival of St. Peter ad Vincula is often termed, in charters and chronicles of the middle ages, Festum S. Petri in Gula Augusti. Thomas Wikes, ad an. 1273, indicating August 6, has "Dominicam proximam post gulam Augusti" (Gale, t. II, p. 99). In our French statutes, it is La Goule d'August. Some account of the origin of the name has been given in vol. I, p. 334. Hearne, after some remarks on the gehul, gole, gule, and yule, by which our ancestors designated Christmas Day, observes that "some make the Gule of August to be a corruption of the British word Gwyl Awst, signifying the feast of August. But for my own part, I do not look upon it as originally a British expression, but Latin, being really the same with Gula Augusti, that occurs very frequently in old writings, both of our own and other countries. Hence Du Fresne (the same with Du Cange): Gula Augusti-Le Gule d'August in St. Ed. III, an. 31, c. 14. Averagium æstivale fieri debet inter Hokdai et Gulam Augusti.' Utitur Willelmus Armonicus in Philippo Augusto an. 1219.'-Now if gula were here, and in other places, nothing but a feast, why were not other feasts or festivals also so called, as the Gule of St. Luke, &c.? Du Fresne gives an instance from antiquity, that Gula Fluvii was the mouth of a river. But here the same question arises again (allowing it to be so)why, then, are not the beginnings of other months distinguished in the same manner?" This consideration induces Hearne to agree with Spelman and Dr. Cowel in the opinion, that it is gula, the throat.-Rob. of Glouc., p. 680.

GUNIBERT.-See CUTHBERT. GUTHLAC, Anchoret.-April 11: V. 424; T. 438. In the Menol. Sax., it is said that his deposition took place on this day in Britain, and that his body rests in a place called Cruwland; and that his name is in Latin Bellimunus. Orderic Vitalis says that he died in 715 (lib. IV, p. 540); but Petrus Blesensis, the continuator of Ingulf's History (Gale, t. I, p. 109), places his death in 714: "Idem sanctus pater transivit ad Dominum completis annis vitæ suæ 40, 4a feria in Septimana paschæ scil. A. D. 714. Indict. 12, cyclo decennale per XI currente, &c." This agrees with the day, for Wednesday in Easter week, 714, fell on April 11; but there is a mistake as to the indiction. It also agrees with the Chron. Sax. and Flor. Wigorn. ad ann. The difference arises from the different commencements of the year adopted by these writers, the one beginning it with March or Easter, and the other with Christmas.

GYLE LE ABBE.-Sept. 1: L. 469. See EGIDIUS.

Habens Legionem.-See Dominica de habente Legionem.
HEDDA, Bp.-July 7: V. 428; T. 441. See HEDDA.

thus Bede, in Ephemer.,

Halcyon Days.-The seven days before and the seven after the winter solstice; II id. Decemb. Halcyonia per dies quatuordecem" (Oper., t. I, p. 264). The halcyon is said at this time, invited by the calmness of the weather, to have laid her eggs in nests, built in the rocks, close by the brink of the sea, and thus to have given rise to the name of these fourteen days.

Halig Monath.-September: V. 430. The following is the account of this month in the Saxon Menology: On Sæm nigopan monbe on geare bip .XXX. daga. Se monap hatte on leden septembris. 7 on ure zeþeode halig monap. Foɲþon þe uɲe ÿldran þa þa hi hapene pæɲon on þam monpe hi guldon hiopa deofulgeldum-[In the 9th month of the year are 30 days. The month is called in Latin Septembris, and in our language Halig Monath (holy month), because our ancestors, when they were heathens, in this month sacrificed to their idols].-Cott. MS., Julius, A. X, fo. 147.

Halimas, Hallamas.-A compound of halıg, holy, and mass, and name of All Saints Day. In the Perth Encyclopædia, it is erroneously explained to be All Souls' Day (see All Hallowemas). The words halwes and hallows were employed for saints, long after the language had ceased to be comparatively pure Saxon:

"I vowe to Seynt Michael, and tille all halwes that are."

Robt. of Brunne, p. 182.

In the will of Lady Torbocke, date March 7, 1466, she says, I bequethe my sawle to all myhtie gode and to our lady Seynt Mary and to all the hallows of heven."-Harl. MS. 2176, fo. 27 b.

Hall Days.-Days of administering justice in manorial or baronial halls or courts; the same as the French Jours de Palais, the German Gericht Tage, and the Laghdays of our earlier ancestors.

Halloween, Hallow Even.-See All Hallowe'en.

Halowance.-Hallamas: "And othyr maners that may be sparyd to thencresse of hys lyfelode yn thys land, and thys coven'ntys to be engroced wythynne shorth tyme as by all Halowance in case your lordshyp be agreed."-Paston Letters, vol. IV, p. 300.

Halowenmas.-See All Hallowenmas. Hiluna messa occurs in the Runic kalendar.Ol. Worm. Fast. Dan., p. 146

Halwethurs Tide. The tide or time of Holy Thursday. Robt. of Brunne (p. 21), mentioning the defeat of the Danes in 766, says:

"The tother gere, the thrid day after Halwethurs tide,
The Danes, throgh Gode's grace, were on the wers side."

Halyday. The sabbath day, whether Saturday or Sunday, in an ancient sermon on Midlent Sunday, in which the commandments are repeated: þe prydde is p" schalte holde pine halyday, pt is p" schalte bene as erly vppe & as late doune & ben alid also on þe halyday to serue god as þ" arte on þe workeday to serue þe worlde."-Cott. MS., Claud., A. II, 47 b.

VOL. II.

CC

Handsel Monday.-In Scotland, the first Monday after New Year's Day. Hanging Month.-A term ludicrously given to November: Bishop Warburton writes to his friend Hurd from Bedford Row, Oct. 28, 1749, "I am now got hither to spend the month of November, when the little wretches hang and drown themselves, and the great ones sell themselves to the court and the devil."-Hone, E, D. Book, vol. I, col. 1419.

Harvest Month.-Autumn, including the latter end of August and the beginning of September: pen on þyrrum geaɲe for Eadpdard cyning mid fÿrde on ufan hæruest to Dælpæle (Chron. Sax. an. 923). Florence of Worcester says, 66 Atumnali tempore rex invictissimus Eadwardus ad Tealweale profectus est." And in the Saxon treatise on the Vernal Equinox, Autumnus ir hæppert (Cott. MS., Tib., A. III, fo. 64b; Tib., B. V, fo. 25)-Autumn is the harvest. Brydfyrth of Ramsey still more distinctly says, the third season of the year is called Autumnus in Latin, and harvest in English: Se pridda tima ir autumnur on lyden gecpiden. 7 on englise hærfest. In the following passage, the harvest month is August:

"This emperour was so gret fame,

That, for Juli the emperour (that bi fore hym was er)
Hadde aftur hym y clepad a moneth in the ger

The next moneth afterward, that heruest month ys,
He let clepe aftur hym August y wys."

Robt. of Glouc., p. 61.

And in the following, it takes the Saxon wider signification :

"The ferth day of Septembre, in the heruest tide."

Robt. of Brunne, p. 17.

Hawk and Buzzard (Between).-Twilight. See Inter Lupum et Canem. Hay, or Hey Month.-According to Verstegan, July among the Saxons, because, he says, therein they usually mowed and made their hay-harvest. Head of Lent.-Ash Wednesday; the same as Caput Jejunii, the head of the Fast, in a homily on Ash Wednesday :-" Now good frendys, þat ze schalle cum to cherche-for hit ys þe Hed & the begynnynge of alle pis holy fastynge of Lent."-Harl. MS. 2383, fo. 85 b.

Heaving Days.-Easter Monday and Tuesday in Warwickshire, from the custom of men lifting the women and women the men on these days. In Lancashire they are called Lifting Days.

Hebdomada, Hebdomadas.-The week, in the middle ages, instead of hebdomas: A period of seven days, from the Greek numeral; but it is sometimes a period of seven years—thus Varro, in his book of Hebdomades, informs us that he had then entered upon his twelfth week of years. In vulgar language, a week comprises a period of seven years, in the phrase, a week of Sundays. The seventh day was sacred in Hesiod's time, 'ε¤doμn, Epo 'nuap [the seventh, or sacred day]-an appellation which was also given to it by Homer.

Hebdomada Authentica.-Holy Week, which precedes Easter.

Hebdomada Albæ, Albaria, or in Albis.-The week following Easter and Pentecost. The latter, commencing on Saturday in Albis, and ending on the Saturday following, consisted of eight days. It was so called (viz. the