Along with this generally observed custom of commemorating in the Church the passion and death of our Lord, repeated attempts were made to discover and establish a fixed date for the solemnity. Already in the third century it was thought this had been successfully achieved, and in Tertullian we find 782 U.C. given as the year of Christ’s death, and the 15th Nisan identified with the 25th March. This date would be incorrect in any case, even if 782 were really the year of Christ’s death, for in that year, the Jewish passover could only have fallen on either the 19th March or the 17th April of the Julian Calendar. Nevertheless the 25th March met with no small acceptance, being accepted, amongst others, by Hippolytus, Augustine, and Perpetuus of Tours, who accordingly marked the 27th March in his Calendar as the true day of the Resurrection. It appears also in the spurious acts of Pilate. In the Carolingian period this date constantly occurs in the martyrologies, as, for instance, in the _Gellonense_ of 804, in that of Corbie of 826, in Wandelbert of Prüm, in the different recensions of the so-called martyrology of Jerome, and others. Whether this day was liturgically observed, or had merely an historic interest, cannot be decided from the Calendars, but the former is probable. Finally, it may not be without interest to observe how in subsequent centuries attempts were made to explain the fact that Easter, unlike other festivals, was movable. It is conceivable that in course of time, the true explanation, viz., the connection of the Christian with the Jewish feast and its consequent dependence on the Jewish Calendar, was forgotten, and attempts began to be made to account for the fact on other grounds, typical or otherwise. After the observance had everywhere become well established, it must have struck people that the day of our Lord’s death was very differently commemorated in the Church from the day of His birth, viz. as a movable feast. Among the questions which Januarius submitted to St Augustine, there was one bearing on this point. Augustine[117] replied that our Lord’s birthday was merely a commemorative festival, while Easter had a mystical connection with the Jewish passover, as also its name is of Hebrew, not Greek, origin. Easter is the fulfilment of our redemption which consists in an inward renewal of mankind, and with this idea of renewal, the first month of the Jewish and ancient Roman year corresponds. Afterwards, however, Augustine forsakes this safe path and loses himself in the symbolism of numbers and in forced astronomical interpretations.