This work is the ultimate reference tool for the calendar. It is divided into two parts. In the first part on Calendar Customs we have a rich but not exhaustive chronology of the days of the year (from pages 1-544) recording historic events which occurred on specific dates as well as notable holidays. This is followed by material covering the seasons, months, days, Western moveable feasts, Orthodox moveable feasts and miscellaneous holidays that were not incorporated in the main chronology, e.g Handsel Monday.

The second part of the work deals with Calendars and Chronology. This section consists of several important world calendars (such as the Hindu, Jewish, Zoroastian and even the French Republican, etc. - yet certain noteworthy calendars like that of the Hopi Indians are absent). There is also information pertaining to the date of Easter, appendices, a glossary, bibliography as well as an index.

There is a great deal of information contained in this volume. However, the authors' main speciality is classics. Whilst reasonable coverage of folk customs is provided, neither of these prestigious authors are folklorists. This is evident from the lack of certain material. For instance, in the analysis of the days of the week (pp. 571-582), while after each day there are a few phrases like Fig Sunday and Mothering Sunday, these phrases could well have been increased. For example, even though there is a reference to Simnel cakes (once brought to one's mother on Mothering Sunday) there is no reference here to Simnel Sunday. Likewise there is no mention of Sugar Cup Sunday, Spanish Sunday or Shaking Sunday (all synonyms of Palm Sunday - the etymologies of which would have made interesting details). Neither is Stir up Sunday recorded (the is the last Sunday before Advent when traditionally Christmas puddings were prepared - 'stirred'). Also excluded are Refreshment Sunday (a synonym of Mothering Sunday)and Peasen Sunday (a synonym of Carling Sunday - yet this latter term is recorded - so called since peas or 'carlings' were eaten). Moreover, there is no mention of Plague Sunday (last Sunday in August) or Pig Face Sunday in Avening, Stroud (after September 14th). Analogous phrases after the other days of the week are similarly unrepresented.

On the subject of the days of ther week, it must be noted that the bibliography does not constitute a complete list of works cited. It is merely a collection of published works suggested for further reading. On the whole the text is not annotated and the bibliography does not include all the important articles which have provided the authors with information for this work. For instance, on p. 577 with reference to Tuesday, the authors are correct in observing that in Greece this day not Friday is the unlucky day. This point is followed by an obscure allusion to Digenes Akritas which is only marginally of relevance. The only English-language source of this association (though not acknowledged in the text or bibliography) is a brief article taken from 'FLS News' (newsletter of the English Folklore Society) about 'Tuesday (not Friday) the Thirteenth'(FLS News, No. 21, June 1995). This article should have been cited since it was obviously used ; and in the rare event that this information was taken directly from Greek-language sources (e.g. the folklore journal 'Laographia'), then if this were the case such a reference is likewise missing in the bibliography.

In a work of such mammoth proportions compiled by just two (rather than a whole team of) distinguished authors, it is inevitable that a certain amount of pertinent material has been excluded or overlooked. Nevertheless I still give this work a five-star rating and (until it is reprinted in larger improved editions)this will still remain the best (or rather only) work of its kind.