increasing in magnitude, are being made on those admirable and truly venerable Societies for Promoting Christian Knowledge, and for Propagating the Gospel in Foreign Parts; both have, we rejoice to see, been making steady and rapid advances. Meetings are held, sermons preached, associations formed; in short, a new principle of vitality seems to have been infused into them, and the results have been, as may well be imagined, corresponding.

A singular and very important fact has lately come to our knowledge. His Majesty the King of Prussia, convinced that apostolical order was wanting in the Reformed Continental Churches, sent to the Archbishop of Canterbury and the Bishop of London, to ask if they would consecrate bishops for the Prussian dominions: they willingly agreed, but when the proposition was laid before the Council of State, it was unfortunately lost by one vote. There seems, however, a chance that an Apostolic Church may soon be organized in Prussia, and the beneficial effects of such an event, in the religion of the continent, can hardly be calculated.

FEASTS AND FASTS IN JANUARY.

1. Circumcision. 6. Epiphany. 8. St. Lucian. 10. Plough-Monday. 11. Hilary Term begins. 13. St. Hilary. Fabian. 21. St. Agnes. 22. St. Vincent. 30. King Charles the Martyr.

18. St. Prisca. 20. St. 25. Conversion of St. Paul.

THE first day of January, or New Year's Day, is set apart as a festival, in commemoration of the Circumcision of our Lord Jesus Christ, who, on the eighth day after his nativity, received the name of JESUS, on submitting to that rite, for which has since been substituted the sacrament of baptism. The title of Circumcision, as applicable to this festival, cannot be traced to an earlier period than A. D. 1090; nor was it generally observed as such by the members of our Church until the year 1550, when it was included in the Liturgy. The first of January was kept as a high festival by the heathens, who offered sacrifices on that day to Janus. In such veneration was it held by the Roman people in particular, that, although their festivities were marked by excesses of every description, not only were the most deadly animosities suspended, but enemies, however inveterate, mutually refrained on this day from even passing a reflection on the character or conduct of each other. It was also the chosen period at which every work of art, of science, or of labour, was commenced. The primitive Christians, on the contrary, desirous of evincing their aversion to every thing connected with heathen superstition, observed the first of January as a solemn fast; and it continued to be so noticed until A. D. 487. The Greeks celebrated, with festivities of every description, the completion of the sun's annual course; and the Romans maintained the same custom, from the earliest period of their empire until its final overthrow. The Britons naturally followed the example of the Romans. The interchange of presents was formerly usual on this day, and the custom is still not wholly discontinued, as a mark of affectionate attention towards children and among friends. It can be clearly traced to the Romans, who were in the habit of interchanging presents, under the name of "strena," at the commencement of their annual solemnities. In the early periods of the Roman empire, small gifts (as honey, figs, dates, &c.) were presented by the clients to those senators under whose protection they were placed. The value of such presents gradually increased; and, after the extinction of the republic, the people flocked together in immense numbers, bearing gifts to their emperors; and even the senate of Rome did not hesitate to offer the

'strenæ' to Augustus Cæsar, by whom they were graciously accepted. Our forefathers seem to have acquired the custom from the earliest period of the establishment of the Romans in Britain; and to such an extent was the practice afterwards carried in this country, that the favour of magistrates, and even of judges, was corruptly purchased by the presentation of valuable gifts at the commencement of the year. The acceptance of such gifts by judges, however, was prohibited in the year 1290, when four of the judges, with the whole of their clerks, were committed to the Tower, and afterwards fined, for bribery and injustice. Under the title of tokens, these annual offerings continued to be received by the monarchs and nobles of this country so late as the reign of James II.; and it is on record that the venerable Bishop Latimer, on presenting the New Testament as a token to King Henry VIII., once ventured, by means of a Latin inscription* on the cover, to reprove his royal master for those vices with which he was so notoriously tainted. From "Nichols's Progresses of Queen Elizabeth," we learn, that the wardrobe and jewellery of that princess were principally supported by new-year's gifts, which, according to her method of managing them, might be truly styled annual contributions, or rather a yearly tax levied on her wealthier subjects. In that work are printed, from the original rolls in vellum, some very copious lists of new-year's gifts, annually presented, by her courtiers, to this popular Sovereign; with the returns made, in plate and other articles, by Her Majesty; from which it may be observed, that she always took sufficient care that the balance should be in her own favour: hence, as the custom was found to be lucrative, and had, indeed, been practised with success by her predecessors on the throne, it was encouraged and rendered fashionable to an extent unprecedented in this kingdom. In the country, however, with the exception of the extensive households of the nobility, this interchange was conducted on the pure basis of reciprocal kindness and goodwill, and without any view of securing patronage or support; it was, indeed, frequently the channel through which charity delighted to exert her holy influence, and, though originating in the heathen world, became sanctified by Christian virtues.

"In the second yeere of Queene Elizabeth, 1560 (says Stowe, the antiquary), her silke-woman, Mistris Mountague, presented her majestye, for a new-yeere's gift, a paire of black knit silke stockings, the which, after a few days' wearing, pleasing her highnesse so well, that she sent for Mistris Mountague, and asked her where she had them, and if she could help her to any more; who answered, saying, 'I made them very carefully of purpose only for your majestye; and, seeing these please you so well, I will presently set more in hand.' Do so (quoth the queene), for, indeed, I like silke stockings so well, because they are pleasant, fine, and delicate, that henceforth I will wear no more cloth stockings;' and, from that time until her death, the queene never more wore any cloth hose, but only silke stockings; for you shall understand that King Henry the Eighth did weare only cloth hose, or hose cut out of ell-broade taffaty, or that by great chance there came a pair of Spanish silke stockings from Spain.

"King Edward the Sixth had a payre of long Spanish silke stockings sent him for a great present."

An anecdote which is related of the great Sir Thomas More may also be adduced, as corroborative of the prevalence of the practice, and illustrative of the integrity and good-humour of the unfortunate Chancellor :

"A Mrs. Croaker, having obtained a decree in the Court of Chancery against Lord Arundel, availed herself of the first new-year's day after her success, to present Sir Thomas, then Lord Chancellor, with a pair of gloves, containing forty pounds in angels, as a token of her gratitude. But * " Fornicatores et adulteros judicavit Dominus."

Sir Thomas, though he accepted the gloves, as an offering of the heart, returned the gold, mildly observing, It would be against good manners to forsake a gentlewoman's new-year's gift, and I therefore accept your gloves-their lining you will be pleased otherwise to bestow.""

Presents of gloves were at one period of our history so frequent, as to give rise to the term glove-money, found in ancient records; and, in like manner, the custom of giving pinst as new-year's gifts, may be cited as the origin of the term pin-money, which was formerly so frequent in marriage settlements, and which, though now disused in legal instruments, is still employed colloquially, as signifying a stipulated sum appropriated to the exclusive use of the wife.

The next festival observed by the Reformed Church is the Epiphany, which falls on the sixth day of January, more commonly called Twelfth Day. The word Epiphany is derived from a Greek word of very similar sound (epáveia, Epiphaneia), which signifies, in English, an appearance, or manifestation; and hence it is very appropriately applied to a festival held in commemoration of the " Manifestation of our Lord Jesus Christ to the three Magi, or Wise Men of the East. It is also used, in an extended sense, to signify Christ's appearance in the world, or the nativity of our Saviour. The primitive Christians celebrated the nativity during twelve days, the first and last of which (in imitation of a custom of the Jews in their feasts) were observed with peculiar solemnity, and called the greater and lesser Epiphany. The word is also used as expressive of the manifestation of the divine nature by the descent of the Holy Ghost, in the form of a dove, at our Lord's baptism, and of his miraculous power at the marriage at Cana, in Galilee, by turning water into wine. It is called Twelfth Day from its being the twelfth day after that on which our Saviour's nativity is celebrated. By a regulation ordered by Alfred the Great, with relation to holidays, the twelve days after Christmas Day were made festivals; this was the twelfth, or last of them, and has been distinguished by all kinds of joviality and merriment, from that early period to the present time. One of the chief popular amusements of this day, or rather eve, has been the providing of what is called twelfth-cake, and the choosing of king and queen-a custom supposed to be derived, by some authors, from the offerings made by the Wise Men, in consequence of an idea, which seems to have been generally prevalent, that the eastern Magi were kings. Hence, this festival is still called, by the French, la Fête des Rois; and, by many old writers, the Feast of the Three Kings. Other authorities, § however, argue strenuously for a more classical origin,

Gloves were first introduced into this country about the end of the sixteenth century, but it was long after that period before they were worn by any but the higher orders of society. Hence, a pair of gloves was anciently a present of some value.

+Pins were introduced into England in the fourteenth century. Until that period, the apparel of females had been fastened by means of small wooden skewers. The first mention of pins that occurs in the English statute-book, is found in the statute of Richard III, 1485, prohibiting foreign manufactures; and it appears, from the manner in which pins are described in a statute of the 34th and 35th of Henry VIII., and the labour and time which the manufacture of them would require, that they were then a new invention in this country, and probably but lately brought from France. However, in about three years' time, the present ingenious and expeditions manner of making them was adopted. One of the articles of the statutes of the ancient pin-makers of Paris was, that no master should open more than one shop for the sale of his wares, except on new-year's day, and the eve thereof.

Collier's Ecclesiastical History.

Brady's Clavis Calendaria.

§ Brand's Popular Antiquities—Fosbioke's Encyc. Antiquities,

and derive the practice from a custom that existed among the ancient Greeks and Romans, who, on the festival days of Saturn (the saturnalia of the Romans), about this season of the year, drew lots, with beans, for kings; and, like kings, exercised their temporary authority. This account seems strongly supported by the fact that, in our Universities, where the custom of drawing king and queen was formerly common, the lots were decided by beans found in the divided cake. "The coincidence of the election by beans having been common to both customs (says Mr. Fosbroke), leaves scarcely the possibility of doubt that ours is a continuation of the heathen practice, under another name; though some of the observances of this day are, unquestionably, the remains of druidical and other superstitious ceremonies." By the fortuitous division of the cake, which formerly contained a bean, or piece of coin, a king and¡queen were always elected; and he and she to whom these symbols of distinction fell, immediately formed their court and ministers from the company around, and maintained their state and character until midnight. The practice of drawing by beans is still retained in some parts of England; and the festive observance of this day prevails throughout the whole of Europe, with the variations naturally arising from national propensities or prejudices. There is, or rather was, not a public ceremony observed by the Monarch of this kingdom on Twelfth Day. The Sovereign, either in person or by the Chamberlain, offers gold, frankincense, and myrrh, at the altar of the Chapel Royal, St. James's. The ceremonies anciently observed by royalty, on this occasion, are described as extremely splendid and imposing. "As for the Twelfth Day, (says the "Book of Ceremonies and Services at Court," in the reign of Henry VII.) the kinge must go crowned, and in his robes, rialle, kirtille, syrcot, and his furred hood about his necke, and his mantelle with a long trayne, and his lasse (cutlas) before him, and his armyllis upon his armes, of gold set full of rich stones; and no temporalle man to touch it byt the kinge himselfe; and the sqyre for the body must bring it to the kinge in a faire kerchiefe, and the kinge must put it on himselve; and he must have a septur in his right hand, the ball with the crosse in his lefte hand, and the crowne upon his hede; and he must offer that day gold, myrre, and sens (frankincense).”. According to the same authority, he was to go the same day to matins, with the cap of estate on his head, instead of the crown; and in the like manner to even-song, having on his kirtle and surcoat, and his hood laid upon his shoulders, his tippet and hood being clasped together before his breast with a rich jewel. The voyde, or entertainment at night, was to be in the hall, and "as for the waissaile, the steward, the trezourer, and the controllere, shall come for it with staves in their handes; the kinge's sewer, and the quene's, having faire towelles about their neckes, and dishes in their hands, siche as the kinge and quene shall eat off." The ushers were then to come into the chamber with a pile of cups, the king's cups and the queen's, with the butlers and wine to the cupboard. A squire to the body was to bear the king's cup. The chapel (i.e. the choir of the chapel) was to stand at the side of the hall; and when the steward came in at the hall-door with the wassail, he was to cry, thrice, "wassail," and "then anon was the chapelle to answer it with a good song," &c. This sort of ceremonial frequently took place at Westminster Hall, when the King kept his Christmas in town.

The next day noticed in the reformed calendar is the eighth of January, against which is found the name of Lucian, who was a Romish saint, and suffered martyrdom on the rack, for having recited an eulogy on the Christian religion before the Emperor Maximinianus Galerius.

The next day marked in the calendar is Plough-Monday, which is always the first Monday after the Epiphany, and was so named by our

ancestors from the fact that a plough-the most important instrument of husbandry-was formerly drawn about in procession on this day, as indicating a return of the period for renewing rural labours after the festivities of Christmas, which generally lasted, among all ranks, until after Twelfth Day. The most common mode of celebrating this day was by dragging a plough from door to door, soliciting plough-money, in consideration of the inclemency of the season; which, in the north of England in particular, too frequently prevented its application to a more legitimate use. The custom is not yet wholly obsolete; and, in many parts of England, Plough-Monday is still celebrated with merriment and feasting, as a sort of farewell holiday.

The four seasons of the year in which the courts of law open, are denominated Terms. By the sixth section of an Act of Parliament very recently passed (1 Gul. ÍV. chap. 70), entitled "An Act for the more effectual Administration of Justice in England and Wales," it is provided, that "In the year of our Lord 1831, and afterwards, Hilary Term shall begin on the eleventh, and end on the thirty-first, day of January; that Easter Term shall begin on the fifteenth day of April, and end on the eighth day of May; that Trinity Term shall begin on the twenty-second day of May, and end on the twelfth day of June; and that Michaelmas Term shall begin on the second, and end on the twenty-fifth, day of November." A proviso, however, follows, to prevent the fixing imperatively when Easter Term shall end, or Trinity Term begin and end. It is to the following effect:-"Provided that if the whole, or any number of the days intervening between the Thursday before and the Wednesday next after Easter Day shall fall within Easter Term, the said term shall, in such case, be prolonged and continue for such number of days of business as shall be equal to the number of the intervening days before mentioned (exclusive of Easter Day); and the commencement of the ensuing Trinity Term shall, in such case, be postponed, and its continuance prolonged for an equal number of days of business." As, in 1831, Easter falls on the third of April, the Terms for that year are not affected by the proviso quoted. The total number of days comprehended in the four Terms is rather less than a fourth part of the year. The winter vacation was ordained for the celebration and festivities of Advent and Christmas; the spring vacation, for those of Lent and Easter; the third vacation, for those of Pentecost; while the fourth, or long vacation, as it is called, which extends from the end of June to the beginning of November, is supposed to derive its origin and protracted duration from the approaching harvest, and other agricultural considerations. Terms are kept in the English Universities, as well as in other courts of justice; which are observed under the same titles, but vary as to the periods of their commencement and termination: viz.