Calendar (New Style) Act 1750 (D.M) The Calendar (New Style) Act 1750 (c.23) (also known as Chesterfields Act after Philip Stanhope, 4th Earl of Chesterfield) was an Act of the Parliament of Great Britain. It reformed the calendar of England and British Dominions so that the new legal year began on 1 January rather than 25 March (Lady Day); and it adopted the Gregorian calendar, as used in most of western Europe. Reasons for change The Parliament held that the Julian calendar then in use, and the start of the year on 25 March, were “attended with divers inconveniences, not only as it differs from the usage of neighbouring nations, but also from the legal method of computation in Scotland, and from the common usage throughout the whole kingdom, and thereby frequent mistakes are occasioned in the dates of deeds and other writings, and disputes arise therefrom. England and Wales n England and Wales, the legal year 1751 was a short year of 282 days, running from 25 March to 31 December. 1752 began on 1 January. To align the calendar in use in England to that on the continent, the Gregorian calendar was adopted: and the calendar was advanced by 11 days: Wednesday 2 September 1752 was followed by Thursday 14 September 1752. The year 1752 was thus a short year (355 days) as well. As well as adopting the Gregorian rule for leap years, Pope Gregorys rules for the date of Easter were also adopted. However, with religious strife still on their minds, the British could not bring themselves to adopt the Catholic system explicitly: the Annexe to the Act established a computation for the date of Easter that achieved the same result as Gregorys rules, without actually referring to him. The algorithm, set out in the Book of Common Prayer as required by the Act, includes calculation of the Golden Number and the Sunday Letter, which (in the Easter section of the Book) were presumed to be already known. The Annexe to the Act includes the definition: Easter-day (on which the rest depend) is always the first Sunday after the Full Moon, which happens upon, or next after the Twenty-first Day of March. And if the Full Moon happens upon a Sunday, Easter-day is the Sunday after. The Annexe subsequently uses the terms Paschal Full Moon and Ecclesiastical Full Moon, making it clear that they only approximate to the real Full Moon. Scotland Scotland had already partly made the change: the year began on 1 January in 1600. As a result of the Act, Scotland adopted the Gregorian calendar in 1752. Reaction and effect Some history books say that some people rioted after the calendar change, asking that their eleven days be returned. However this is very likely a myth, based on only two primary sources: The World, a satirical journal of Lord Chesterfield, and a painting by William Hogarth. Chesterfield was behind the Act. He wrote to his son, Every numerous assembly is a mob, let the individuals who compose it be what they will. Mere sense is never to be talked to a mob; their passions, their sentiments, their senses and their seeming interests alone are to be applied to. Understanding have they collectively none. Here, he was boasting of his skill in having the Bill passed through the Lords; the mob in question was his fellow peers. When the son of the Earl of Macclesfield (who had been influential in passing the Act) stood for Parliament in Oxfordshire as a Whig in 1754, dissatisfaction with the calendar reform was one of a number of issues raised by his Tory opponents. In 1755, William Hogarth produced a painting (and an engraved print from the painting) loosely based on these elections, entitled An Election Entertainment, which shows a placard carrying the slogan Give us our Eleven Days (on floor at lower right). An example of the resulting incorrect history is by Ronald Paulson, author of Hogarth, His Life, Art and Times, who wrote that ...the Oxfordshire people...are specifically rioting, as historically the London crowd did, to preserve the Eleven Days the government stole from them in September 1752 by changing the calendar. Thus the calendar riot fiction was born. The election campaign depicted concluded in 1754, after a very lengthy contest between Court Whigs and Jacobite Tories. Every issue between the two factions was brought up, including the question of calendar reform. The Tories attacked the Whigs for every deviation, including their alleged favoritism towards foreign Jews and the Popish calendar. Hogarths placard, part of a satire on the character of the debate, was not an observation of actual crowd behaviour. There were, however, legitimate concerns about tax under the new calendar. Provision 6 (Times of Payment of Rents, Annuities) of the Act stipulated that monthly or yearly payments would not become due until the dates that they originally would have in the Julian calendar, or in the words of the Act [Times of Payment of Rents, Annuities] at and upon the same respective natural days and times as the same should and ought to have been payable or made or would have happened in case this Act had not been made. Several theories have been proposed for the odd beginning of the British tax year on 6 April. One is that from 1753 until 1799, the tax year began on 5 April, which corresponded to 25 March Old Style. After the twelfth skipped Julian leap day in 1800, it was changed to 6 April, which still corresponded to 25 March Old Style. However it was not changed when a thirteenth Julian leap day was skipped in 1900, so the tax year in the United Kingdom still begins on 6 April. However Poole thought that quarter days, such as Lady Day on 25 March, marked the end of the quarters of the financial year.:note 77 Thus, although 25 March Old Style marked the beginning of the civil year, the next day, 26 March Old Style was until 1752 the beginning of the tax year. After removing eleven days in 1752, this corresponded to 6 April New Style, where it remains today. Although Pooles theory is supported by one dictionary, the Oxford English Dictionary and another dictionary as well as other sources state that quarter days mark the beginning of their respective quarters. Popular culture references In the Doctor Who Eighth Doctor Adventures series, it was revealed that the Eighth Doctors enemies, Faction Paradox, a cult of time-travelling voodooists who worship paradox, have established a base in the eleven days that were missing from the calendar after the change-over, the Faction exploiting their manipulation of perception and contradiction to take the days that everyone believed were missing and make them real. The lost days feature in the plot of Robert Rankins book The Brentford Chainstore Massacre, where a monk from the borough of Brentford made such a protest about the lost days after the change-over that the Church eventually decided to award Brentford two extra days a year if they were really wanted. The scrolls containing this proclamation were subsequently hidden for centuries until they were discovered by the protagonists of Jim Pooley and John Omally, the two men using the extra days that Brentford has accumulated over the years in order to celebrate the Millennium two years ahead of schedule, allowing the mysterious Professor Slocombe to perform a ritual that will bring about peace on Earth if the appropriate celebrations take place at that time. The lost days are also the subject of conversation in Episode 19 of Thomas Pynchons novel, Mason & Dixon. In Emma Donoghues book Slammerkin the calendar riots are referred to in the first pages, as how Cob Saunders is imprisoned.
Posted on: Wed, 03 Sep 2014 00:37:00 +0000
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