ancient pagan festival of the Parilia;(933) that the festival of St. John the Baptist in June has succeeded to a heathen Midsummer festival of water;(934) that the festival of the Assumption of the Virgin in August has ousted the festival of Diana;(935) that the feast of All Souls in November is a continuation of an old heathen feast of the dead;(936) and that the Nativity of Christ himself was assigned to the winter solstice in December because that day was deemed the Nativity of the Sun;(937) we can hardly be thought rash or unreasonable in conjecturing that the other cardinal festival of the Christian church—the solemnization of Easter—may have been in like manner, and from like motives of edification, adapted to a similar celebration of the Phrygian god Attis at the vernal equinox.(938) (M222) At least it is a remarkable coincidence, if it is nothing more, that the Christian and the heathen festivals of the divine death and resurrection should have been solemnized at the same season and in the same places. For the places which celebrated the death of Christ at the spring equinox were Phrygia, Gaul, and apparently Rome, that is, the very regions in which the worship of Attis either originated or struck deepest root. It is difficult to regard the coincidence as purely accidental. If the vernal equinox, the season at which in the temperate regions the whole face of nature testifies to a fresh outburst of vital energy, had been viewed from of old as the time when the world was annually created afresh in the resurrection of a god, nothing could be more natural than to place the resurrection of the new deity at the same cardinal point of the year. Only it is to be observed that if the death of Christ was dated on the twenty-fifth of March, his resurrection, according to Christian tradition, must have happened on the twenty-seventh of March, which is just two days later than the vernal equinox of the Julian calendar and the resurrection of Attis. A similar displacement of two days in the adjustment of Christian to heathen celebrations occurs in the festivals of St. George and the Assumption of the Virgin. However, another Christian tradition, followed by Lactantius and perhaps by the practice of the Church in Gaul, placed the death of Christ on the twenty-third and his resurrection on the twenty-fifth of March.(939) If that was so, his resurrection coincided exactly with the resurrection of Attis.