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Rh are not to be continued; nevertheless it is lawful and necessary, upon special emergent occasions, to separate a day or days for public fasting or thanksgiving, as the several eminent and extraordinary dispensations of God’s providence shall administer cause and opportunity to his people.

Several attempts have been made at various times in western Europe to reorganize the festival system on some other scheme than the Christian. Thus at the time of the French Revolution, during the period of Robespierre’s ascendancy, it was proposed to substitute a tenth day (Décadi) for the weekly rest, and to introduce the following new festivals: that of the Supreme Being and of Nature, of the Human Race, of the French people, of the Benefactors of Mankind, of Freedom and Equality, of the Martyrs of Freedom, of the Republic, of the Freedom of the World, of Patriotism, of Hatred of Tyrants and Traitors, of Truth, of Justice, of Modesty, of Fame and Immortality, of Friendship, of Temperance, of Heroism, of Fidelity, of Unselfishness, of Stoicism, of Love, of Conjugal Fidelity, of Filial Affection, of Childhood, of Youth, of Manhood, of Old Age, of Misfortune, of Agriculture, of Industry, of our Forefathers, of Posterity and Felicity. The proposal, however, was never fully carried out, and soon fell into oblivion.

Mahommedan Festivals.—These are chiefly two—the ʽEed es-Sagheer (or minor festival) and the ʽEed el-Kebeer (or great festival), sometimes called ʽEed el-Kurban. The former, which lasts for three days, immediately follows the month Ramadan, and is generally the more joyful of the two; the latter begins on the tenth of Zu-l-Heggeh (the last month of the Mahommedan year), and lasts for three or four days. Besides these festivals they usually keep holy the first ten days of Moharram (the first month of the year), especially the tenth day, called Yom Ashoora; the birthday of the prophet, on the twelfth day of the third month; the birthday of El-Hoseyn, in the fourth month; the anniversary of the prophet’s miraculous ascension into heaven, in the seventh month; and one or two other anniversaries. Friday, called the day of El-Gumah (the assembly), is a day of public worship; but it is not usual to abstain from public business on that day except during the time of prayer.

Hindu and Buddhist Festivals.—In modern India the leading popular festivals are the Holí, which is held in March or April and lasts for five days, and the Dasahara, which occurs in October. Although in its origin Buddhism was a deliberate reaction against all ceremonial, it does not now refuse to observe festivals. By Buddhists in China, for example, three days in the year are especially observed in honour of the Buddha,—the eighth day of the second month, when he left his home; the eighth day of the fourth month, the anniversary of his birthday; and the eighth of the twelfth, when he attained to perfection and entered Nirvāna. In Siam the eighth and fifteenth days of every month are considered holy, and are observed as days for rest and worship. At Trut, the festival of the close of the year, visiting and play-going are universal. The new year (January) is celebrated for three days; in February is another holiday; in April is a sort of Lent, ushering in the rainy season; on the last day of June presents are made of cakes of the new rice; in August is the festival of the angel of the river, “whose forgiveness is then asked for every act by which the waters of the Meinam have been rendered impure.” See Bowring’s Siam and Carné’s Travels in Indo-China and the Chinese Empire. Copious details of the elaborate festival-system of the Chinese may be found in Doolittle’s Social Life of the Chinese.

—For Christian feasts see K. A. H. Kellner, Heortologie (Freiburg im Breisgau, 1906); Hippolyte Delehaye, Les Légendes hagiographiques (Brussels, 1905); J. Rendel Harris, The Cult of the Heavenly Twins (Cambridge, 1906); de Rossi-Duchesne, Martyrologium Hieronymianum.

FEATHER (O. Eng. fether, Ger. Feder, from an Indo-European root seen also in Gr. , and  , to fly), a horny outgrowth of the skin of birds homologous with the scale of the reptile. The body-covering of birds is, without exception, comprised of feathers, and by this character alone birds may be distinguished from all other animals.

The most perfect form of feather is made up of a long, tapering rod, fringed on either side, for the greater part of its length, by a secondary series of slender and tapering rods forming a more or less acute angle with the central axis. This fringe is known as the vexillum or “vane” (fig. 1 a). The central axis is divisible into two distinct parts,—a hollow, cylindrical, transparent calamus, or “quill,” the base of which is inserted into the skin, and a solid, quadrangular rhachis or “shaft” which supports the vane. At the lower end of the quill is a small hole—the lower umbilicus—through which the nutritive pulp passes during the growth of the feather: while at the upper end, where it passes into the shaft, a similar hole will be found,—the upper umbilicus—and from this the last remains of the capsules which contained the nutritive pulp may sometimes be seen protruding. If the quill is cut open a series of these capsules will be found fitting one into the other throughout the whole length of the tubular chamber.

The rods comprising the lateral fringe, or vane, are known as the rami or the “barbs,” and will be found, on microscopic examination, to be lath-shaped and to taper to a point. Further, each barb supports a double series of smaller outgrowths known as the radii, or “barbules”; so that each barb may be likened to a feather in miniature. These “barbules,” however, differ markedly in structure on the two sides of the barb, those pointing towards the tip of the feather—the “anterior barbules”—being ribbon-shaped from the base outwards for about half their length, when they become cut up to form a series of long and very delicate hooklets (fig. 1 d). On the opposite side of the barb the barbules are also ribbon-shaped for about half their length, but the ribbon is curved trough-fashion, so that the whole series of posterior barbules forms a number of deep valleys, and into these the hooklets are thrust so as to catch hold of the upper edges of the troughs, which are set so that the 