The Asiatics, it would seem, began to celebrate the festival of the Pascha on the fourteenth day of the moon of the Hebrew month Nisan, the day upon which the Jews put away all leaven from their houses and slew the lamb of the Passover. On the whole, the evidence seems to make for the Asiatic Christians terminating the preceding fast on the evening of that day, and on the same evening celebrating the Paschal feast consisting of the Eucharist, accompanied, perhaps, by the Agape. It was on the fourteenth Nisan, according to the prevailing Asiatic belief, that the Lord suffered death upon the cross, and in His sacrifice became the true representative of the Paschal lamb which had been his antitype. Foreign as it must be to us with our habits of thought to conceive of a festival being kept on the day of the Crucifixion (that is, on the evening which was regarded as the beginning of the following day), we must suppose that the realisation of the blessings of the redemption purchased by the Saviour’s blood _overtoned_ (to borrow a term from the art of music) the imaginative presentment of the historical sufferings of the Cross. Our own English term, ‘Good Friday,’ seems to have originated with a similar way of regarding the facts[141]. From what has been said, it will be apparent that, as the fourteenth day of the moon might fall upon any day in the week, the commemoration of the Resurrection, three days later, might also fall upon any day of the week. At Rome, and in various other places, the festival of the Resurrection was always observed on a Sunday, because it was on the first day of the week that the Saviour rose from the dead. The Asiatics laid stress on the day of the _month_—the lunar month—on which the Saviour suffered: the Roman Church insisted that the sixth day of the _week_, Friday, was the proper day for commemorating the Crucifixion, and that the following Sunday should be kept as the feast of the Resurrection. Those who made the fourteenth day of the moon to be necessarily the day for the celebration of the Pascha were known as ‘Quartodecimans[142].’ The dispute was further complicated by the difference with regard to the observance of the fast. The Asiatics terminated their fast on the evening of the day of the Crucifixion. The Romans continued it till the morning of the day of the Resurrection. The Asiatics claimed St John and St Philip, the Apostles, as the originators of the usage which they followed; and at the close of the second century they were able to recite a long list of holy bishops and martyrs who had never deviated from the practice of their Churches.