That Easter was the special season for the baptism of those catechumens whose preparation had extended over the whole of the preceding year, is made prominent only at a comparatively later date, in special laws, when the catechumenate was already dying out, as, for example, in the seventh canon of the Roman Synod of 402, the fourth Canon of Gerunda, the eighteenth Canon of Auxerre, where it is expressly laid down that outside the Easter season, baptism must be given to none save the sick. By the time of the Second Synod of Maçon (585), the custom of baptising all the year round on any day had already become very common. This Synod, however, endeavoured to reinstate the ancient custom and also prescribed rest from work for the whole Easter week.[121] However, as late as the seventh and eighth centuries, Easter continued to be the regular season for baptism, at least in Rome, as the so-called scrutinies[122] show, and even the Synod of Neuching (772), in its eighteenth canon, wished to restrict baptism to only two dates in the year.[123] At an early date, Holy Week had already received a special name, _septimana major_, which appears already in the fourth century,[124] and which it still retains in liturgical books. The German name (Karwoche) comes from the old German _chara_ or _kara_, sadness or lamentation, and served to mark the character of the time, always and everywhere regarded in the Church as a time of sadness. The description of the liturgical ceremonies of Holy Week is best introduced by the account of a pilgrim from Gaul in the fourth century. To the account of her travels, written between 383 and 394, at the end of a pilgrimage extending over three years, she added a description of all that took place during Holy Week in Jerusalem at that period. There, the Holy places themselves suggested devotional practices which were imitated throughout the Church, and have partially survived to the present day, as, for example, the procession of palms and the _adoratio crucis_. Liturgical scholars, being ignorant of this source of information, formerly sought the origin of these practices in a wrong quarter: it is now beyond doubt that they originated in Jerusalem.