In consequence of what we have said, it seems natural that Jewish converts to Christianity in apostolic times in the East should have fixed the date of Easter by Jewish methods, without departing, in this respect, from Jewish customs, especially as they formed the majority in the Church. This was all the more natural since in Syria and in many parts of Asia Minor, a Calendar drawn up on similar principles to the Semitic, was in use alongside the Greek (_i.e._ Roman) Calendar. This custom, however, although retained by the Quartodecimans, was never widespread, and did not long survive. The principal consideration, which demanded a departure from Jewish methods, was, that from the Christian point of view, the Resurrection, and not the day of Christ’s death, formed the chief feature of the commemoration; the latter, although a day to be had in remembrance, could not well be kept as a joyous festival. But the Resurrection took place on the Sunday after the 15th Nisan, and so this Sunday came to be the chief day of the Christians’ feast. Through the gradual spread of Christianity in non-Semitic lands in the West, the necessity must soon have arisen of fixing the day of the Resurrection by the Julian Calendar, and of deciding according to it the day on which Easter had to be celebrated. But, as we have said, it is very difficult to transfer a date from the Jewish to the Julian Calendar, and, in most cases, quite impossible when the date is that of an event already long past. Let us apply all this to the point in question. If it was asked, “On what day did Christ die?” the answer was, “On the 15th Nisan.” But if it was asked again, “On which day of the Roman Calendar does the 15th Nisan fall?” the reply must be, “Who can tell? In one year it may fall in March, in another in April; sometimes on one day of our Calendar, sometimes on another.”