There are some reasons for conjecturing that the commemoration of the Innocents was at first in association with the Epiphany. In the second half of the fourth century the poet Prudentius has some pretty lines on the Holy Innocents as martyrs in his hymn on the Epiphany[53]. And Leo the Great in more than one of his sermons on the Epiphany has laudatory passages on the martyrdom of the Innocents. Yet in estimating the weight that should attach to such references it should be remembered that Herod’s slaughter of the children at Bethlehem is in the Gospel narrative so closely connected with the visit of the Magi that it would not be unnatural for both poet and preacher to touch on that striking story, although there were no intentional commemoration of the Innocents attached by the Church to that day. In the Byzantine Kalendar the Fourteen Thousand Holy Infants are commemorated on Dec. 29. In the Armenian Kalendar the Fourteen Thousand Innocent Martyrs are commemorated on June 10. It deserves notice that in the Mozarabic Kalendars we find ‘St James the Lord’s Brother’ at Dec. 28; ‘St John Evangelist’ at Dec. 29; and ‘St James the Brother of John’ at Dec. 30. CHAPTER IV OTHER COMMEMORATIONS OF EVENTS IN THE LORD’S LIFE. PENTECOST The commemoration of the death and resurrection of Jesus Christ was in the nature of things a natural and inevitable outcome of the religious beliefs and feelings of the infant Church. The fixing of days for the commemoration of other events in the life of our Lord came with thought and reflection; they belong to the period of constructiveness, and we have no evidence to show that their appearance was very early. Tertullian is silent about other days than Sunday (the Lord’s Day), the Pasch (including the Passion and the Resurrection), and Pentecost[54]; and Origen particularises the Lord’s Day, the Parasceve (perhaps in the sense of the weekly Friday ‘station’), the Pasch, and Pentecost, as being days specially observed by Christians[55].