[156] H.E. I. 9.
[157] In the opinion of Duchesne the controversy dealt with in A.D. 325 was between the system of Antioch, which celebrated Easter on the Sunday next after the Jewish Pascha, and the system of Alexandria, which insisted on Easter being always after the vernal equinox. See Christian Worship, E. tr., 237.
[158] Eusebius, Vita Const. III. 18: Socrates H.E. I. 9.
[159] In French there is a trace of the more extended meaning in the phrase ‘quinzaine de Pâques,’ meaning ‘Holy week and Easter week.’ In Scotland and the north of England gifts of ‘pasch eggs’ (pronounced ‘paise eggs’), hard-boiled eggs stained with various colours, at Easter are still not unknown.
[160] Hefele, Councils, E. tr. II. 67.
[161] For the history of the paschal controversies in the time of Pope Leo see Bruno Krusch, Studien zur christlich-mittelalterlichen Chronologie. Der 84 jährige Ostercyclus und seine Quellen (Leipzig, 1880).
[162] See Appendix I.
[163] See Bruno Krusch, Studien, p. 32 f.
[164] The student who desires further details of the history of the controversies about the date of Easter, prior to the time of Dionysius Exiguus, may consult with profit the dissertation of Adrian Baillet in the ninth volume of his Les Vies des Saints (ed. 1739).
[165] The author died before his work was presented to the Pope, a duty performed by his brother Antonio Lilio, who was also a physician. Now and then we find the Gregorian Kalendar spoken of as the Lilian Kalendar.