mean the forty days preceding Easter. Scholars used to
maintain that this season of penance was of apostolic origin; but,
modern scholars noting the diversity of practice and the diversity of
duration in different churches and the Easter controversy, hold that it
is not of apostolic origin, and that it dates from the third century or
even from the fourth century. It is not mentioned in the Didascalia
(circa 250 A.D.), but was enjoined by St. Athanasius upon his flock
in 331.

EASTER AND PASCHAL TIME.

Easter is the chief festival of Christendom, the first and oldest of all
festivals, the basis on which the Church's year is built, the connecting
link with the festivals of the old covenant and the central point on
which depends the date of the other movable feasts. Some of the very
early Christian writers call it feast of feasts (festum festorum).

The English word Easter is from _Eastre_, the goddess of spring. In the
liturgy we never find the word _Pascha_, always the words _dominica
resurrectionsis_. Pascha has no connection with the Greek [Greek:
Pascho], but is the Aramaic form of _pesach_.

Some points regarding this festival are to be noted, its antiquity, its
connection with Jewish feasts and Christian feasts, its preparation,
character and duration.

_Antiquity_. No mention of this feast is in the _Didache_, in Justin's
Dialogue with Trypho, or in his apologies. But in the year 198 A.D. an
exchange of letters between Pope Victor, Bishop Narcissus of Jerusalem,
Polycrates of Ephesus, shows that the feast had been for years in
existence. Many references are found in Tertullian and writers of his
time to this festival.

_Connection of the Christian Festival with the Jewish_. "The connection
between the Christian and the Jewish feasts is both historical and
ideal--historical because our Lord's death happened on the 15th Nisan,
the first day of the Jewish feast; ideal, because what took place had
been prefigured in the Old Testament by types, of which itself was the
antitype. The Jewish rites and ceremonies (Exodus XII.) are referred to
in the prophecies of the Messias. Thus, Isaias calls Him the Lamb chosen
by God, who bears the iniquities of others. The Baptist called Jesus,
the Lamb of God. The Evangelist refers to the typical character of the
Passover rites, when he applies, 'a bone of it shall not be broken'
(Exod. XII. 46), to Christ on the Cross. Justin and Tertullian see in
the Christian sacrifice the