Shorter and more to the point is the explanation given by Martin, Bishop of Dumio (561-572), who died Bishop of Braga in 580. In his treatise _De Paschate_,[118] he says many people only add to the confusion by their unsuccessful attempts to explain why the date of Easter is fixed by the moon, after the Jewish custom. So, too, the attempts recently made by many bishops of Gaul to celebrate the Resurrection on a fixed day (the 25th March) cannot be approved. Now the passion of Christ is the redemption of the creature. The creation of the world took place in Spring (c. 4), and, consequently, the renewal of the world must also take place in Spring, in the first month of the year. Two things had to be taken into consideration with regard to this festival—the day of the week and the phase of the moon. In order to be right in both, ecclesiastical antiquity had appointed that Easter should not be kept before the 23rd March or after the 21st April (c. 7). The most important passage in this treatise bearing upon the history of Easter is the remark that many Gallic bishops about 570 commenced their celebration of the festival on the 25th March as an immovable feast. This is also confirmed by Bede,[119] who had a distinctly clearer insight into the nature of the question, and thus expresses himself concerning the dispute about Easter. “Originally the Apostles kept Easter on the full moon in March, on whatever day it fell. After their death different customs prevailed in different provinces. The Gauls kept the festival on the 25th of March. In Italy, some fasted twenty days, others seven, but the Easterns remained faithful to the custom of the Apostles.” To remedy this state of things, Pope Victor put himself in communication with Theophilus of Cæsarea, who held a Synod which decided that the Resurrection should be commemorated on a Sunday, so fixing the day of the week on which it was to be kept. 5. _The Liturgical Celebration of Holy Week and Easter_