John Zonaras on the date of Easter

Most of us think of John Zonaras as a Byzantine epitomator of Cassius Dio.  This he certainly did, as part of composing his own history.  Even in brief, that history was pretty long, running up to the reign of Alexius I Comnenus.  We’re still dependent on the old Bonn CSHB text for access to this work.  A good chunk of it was translated recently into English by Thomas Banchich, covering the period from Alexander Severus up to Theodosius the Great.  I also today found a bunch of earlier material translated on the Sententiae Antiquae blog here.

But Zonaras also left us a work commenting on ecclesiastical canon law; and one part of that affects the life of millions, by way of the “Zonaras Proviso”.  I learned of this recently from a very interesting article on Easter at the OrthodoxWiki site.

In the Orthodox world, there is a subtle difference in the calculation of Easter: that Easter or Pascha must always follow the Jewish Passover.  This rule is unknown in the west, with the effect that Easter can sometimes precede Passover.  For a lucid explanation of this, let me refer the interested reader to an article at Roads of Emmaus blog.

But our interest is the text of Zonaras, Commentary on Apostolic Canons, canon 7, which appears in the PG 137, cols. 49-50, in the middle of a combined commentary by Theodore Balsamon, Zonaras and Aristenus.  The canon reads “If any bishop, presbyter or deacon celebrates the holy day of Pascha before the spring equinox with the Jews, let him be deposed.”

Here’s Zonaras:

ZONAR. Ἐαρινὴν ἰσημερίαν τινὲς τὴν κε᾽ φασὶ τοῦ Μαρτίου· τινὲς δἐ τὴν κε᾽ τοῦ Ἀπριλλίου. Οῖμαι δὲ μήτ᾽ ἐκείνην μήτε ταυτην τὸν κανόνα λέγειν· ὡς ὲπι τὸ πολὺ γὰρ τὸ Πάσχα πρὸ τῆς κε᾽ τοῦ Ἀπριλλίου ἑορτάζεσθαι είωθεν· ἔστι δὲ ὅτε καὶ πρὸ τῆσ κε᾽ τοῦ Μαρτίου, ὡς συμβαίνειν (εἰ οὔτως νοοϊτο ἡ ἐαρινὴ ἰσημερία) παρὰ τὸν κανόνα τοῦτον τὸ Πάσχα ἑορτάζεσθαι. Ἔοικεν οὐν ἄλλο τι ἐαρινὴν ἰσεμερίαν τοὺς συνετοὺς ἀποστόλους ὀνομάζειν. Ἡ δὲ πᾶσα τοῦ κανόνα, διαταγὴ τοῦτό ὲστι, τὸ μὴ μετὰ Ἰουδαίων (ἤγουν κατ᾽ αὐτὴν τὴν ἡμέραν) ἑορτάζειν τὀ Πάσχα Χριστιανούς. Χρὴ γὰρ προηγεϊσθαι τὴν ανέορτον ἐκείνων ἑορτὴν, καὶ οὕτω τὸ καθ᾽ ἡμᾶς τελεϊσθαι Πάσχα. Ὁ δὲ μὴ τοῦτο ποιῶν ἱερομένο, καθαιρεθήσεται. Τοὺτο δὲ καὶ ἡ ἐν Ἀντιοχείᾳ σύνοδος ἐν πρώτῳ κανόνι διετάξατο, λέγουσα τῆς ἐν Νικαίᾳ πρώτης συνόδου ὄρον εὶναι περὶ τῆς ἑορτῆς τοῦ Πάσχα· εἰ καὶ μὴ εὑρισκεται ὲν τοῖς κανόσι τῆσ ἐν Νικαίᾳ συνόδου τοιοῦτος κανών.

Helpfully the OrthodoxWiki writer has translated it, humbly adding, “Please note, this text has been translated into English from the Latin parallel translation found in Migne, PG 137.”  I’ve amended it in places.

ZONAR. Some say the Spring equinox is the 25th day of March; others, the 25th day of April. I deem that the canon refers to neither the one nor the other. For Pascha is often celebrated before the 25th of April.  There are even times when it is celebrated before the 25th of March; so that, (if “Spring equinox” were so understood) Pascha would happen in violation of this canon. Whence it appears that the wise apostles call something else the “Spring equinox.” So the whole thrust of the canon is this, that Christians should not celebrate Pascha with the Jews (that is, on the same day). For it is fitting that their feast (which is no feast) is done first; and thus we do our Pascha. If one consecrated to God does this even once, he is removed from orders. The synod in Antioch also ordered this, in their first canon, where they stated that this was decreed concerning the feast of Pascha by the synod of Nicea, although no such canon is found in the canons of the Nicene synod.

I have never known anything about canon law.  I find that there is a volume on Greek canon law which tells us about this side of Zonaras.[1]  From this we learn the following details:

The work of commentary was completed after 1159, and Zonaras also included brief legal treatises within his text.  It is found in a “rich manuscript tradition”, sometimes combined with Balsamon, and sometimes by itself.  The work was translated into Old Slavonic.

The Zonaras material was edited by G. Beveregius, otherwise W. Beveridge, Synodikon sive Pandectae Canonum, Oxford 1672 in two volumes, and this was reprinted as we have seen in the PG, volumes 137 and 138.  There is, however, a newer edition by Rhalles-Potles in 6 volumes,[2] although, since this was printed in Athens, I imagine that few have access to it.

Apparently there are other works by Zonaras, which are theological, and remain largely unedited.

Clearly there is work to do on Zonaras.

  1. [1]Wilfried Hartmann, Kenneth Pennington, The History of Byzantine and Eastern Canon Law to 1500, Catholic University of America (2012), p.176-7.
  2. [2]Georgios A. Rhalles and Michael Potles, eds., Σύνταγμα τῶν θείων καὶ ἱερῶν κανόνων (6 volumes; Athens 1852–59, reprint Athens 1966).

An unexpected tale for Good Friday: The House on Lake Minnetonka That Never Existed

Today is Good Friday, and also the start of Passover; the slight divergence in the calculations this year makes for an unusual coincidence.   Good Friday is a bank holiday today, so there is peace and quiet here.  It is good to remember what the Lord did for us this day.

I thought that I would point you to an article that somehow seems appropriate to the season.  It comes from a rather unusual place, the “Captain Capitalism” blog.  The Captain is not a Christian, I should add.

The article is called The House on Lake Minnetonka That Never Existed.  It’s long, but it’s worth the read.

Many years ago, when the Captain was but a wee corporal, he was attending the University of Minnesota-Minneapolis.  Close to the campus was “the lakes.” “The lakes” included four lakes that were chained together and formed the “crown jewel” of the Minneapolis parks system.  These lakes were:

Cedar Lake
Lake of the Isles
Lake Calhoun, and
Lake Harriet.

These lakes served as the hub of nearly all outdoor summer activity in Minneapolis and to this day remain the most popular part of the Twin Cities to be during summer.  But of the four lakes “Lake of the Isles” was the most prestigious.  Here the “old money” captains of industry built their Minneapolis mansions in the 1880’s and 1900’s, and thus Lake of the Isles is perimetered by beautiful mansions and even some modern day ones as well.

Because of its proximity to the campus me and my friends would regularly bike and run around this lake.  Not only for the beauty of the lake, but the architecture of the houses that surrounded it.  And even though one would prefer to run around this lake during summer, one of my fonder memories of the Twin Cities was running around Lake of the Isles at night during winter.

Even though it may have been -5 outside, I still enjoyed running around Lake of the Isles because it gave me my goal, my inspiration, and my incentive to work hard and study hard in school.  I did not come from wealth, but at night (and not in a creepy, stalker type sense) many of the mansions would have their lights on allowing me to kind of peer into these homes and wonder about what life was like on the inside.

What was it like to have a nice warm home and not sleep in a basement?
What was it like to have so much wealth you didn’t have to worry about student loans?
Is that a wall oven I see?  Is the wife of that home making dinner?  Gosh, a home cooked meal would be great.
And forget dinner, I bet those people have nothing to worry about. They’re RICH.  They got it made.

It also helped that while running during winter it was usually Christmas time, allowing my mind to further wander and dream, speculating about awesome Christmas gifts, nuclear family meals, perhaps sitting down and watching the Charlie Brown Christmas Special.  And adding to this spectacle was that (at least in the 90’s) nearly every house would put up an impressive display of Christmas lights.  I may had been the only fool running around Lake of the Isles at 10PM in -5 degree weather, but it was and remains today one of my fondest memories….More



Debunking idiotic myths about Easter. No, it isn’t pagan. No the Easter bunny doesn’t signify anything

At Easter every year the web witnesses an upsurge of smug howling of idiotic anti-Christian nonsense, about Easter, Ishtar, the Easter Bunny and heaven knows what.  Most of us ignore it for the rubbish it is.

A couple of months ago I came across some extremely capable responses to this from a certain Adrian Bott, who blogs at and tweets as @cavalorn.  Paradoxically his thoughts are captured far better in the series of tweets than in his blog posts, or his article at the Guardian.  I believe that he posts something on this every year; so let’s help a bit, by adding this to the Google search results.

His first Twitter thread concerned how we know that Easter was not a hijacked pagan festival. (Twitter link).

“Let’s start with the basics. How do we know Easter was not a hijacked pagan festival? Paradoxically, we can do this by trying to prove that it *was.*”

Now, we know there was no one people known as ‘the pagans’. There was, rather, an abundance of non-Christian polytheistic belief systems, differing from region to region. The Anglo-Saxon pagans, for example, would not have worshipped the same Gods as the ancient Irish pagans.

So the first question is, if Easter is a stolen pagan festival, then which specific pagans was it stolen from? Going by the name – Easter, allegedly derived from the Anglo-Saxon goddess Eostre – the only possible candidate is the Anglo-Saxons.

Logically, then, the earliest possible date on which Easter can have been stolen from the pagans is 596, since that was the date on which the first Christian missionaries began to convert the Anglo-Saxons. See Bede’s Ecclesiastical History of the English People, written in 791 CE.

And that’s where our theory falls apart; because Easter was already being celebrated long before 596, under its original name of Pesach. In fact, Easter had been celebrated since the 2nd Century. (See Melito of Sardis, Homily on the Pascha.)

In fact, Pascha was already so well established by the time the missionaries arrived in pagan England that the chief missionary, Augustine, had a major spat with the neighbouring ‘Celtic’ Church about the proper date to celebrate it on. (Also Bede.)

Okay, so why do we call it Easter? That was the name of a Goddess, right? Surely that’s evidence that the Church nicked the name of an existing festival in order to make conversion easier?

Granted, we have documentary evidence that Gregory the Great (who sent the missionaries to England) did indeed recommend a policy of acculturation – but he did *not* recommend the adoption of pagan festivals, and as we’ve seen, Pesach was already long established.

Gregory recommends that well-built pagan temples should be repurposed for Christian use, & converts should be allowed to keep on slaughtering and eating animals on sacred occasions, just not as a sacrifice. But both these things were governed by the existing Christian calendar.

Furthermore, mere missionaries simply did not have the authority to add new festivals to the Church calendar. Regardless of how helpful they might have found it to hijack the feast day of Garthog the Colossally Endowed and rebrand it as Twinklemas, they were not allowed to.

And the Pope did not add a new festival to the Church calendar without adding it for the ENTIRE Church. So why should Christians in, say, Rome have a new festival added for the sake of the new converts in Kent?

Here’s the reason why we English call Pascha ‘Easter’. According to Bede, the Anglo-Saxons DID have a festival called Eostur in honour of the Goddess Eostre. It happened in the fourth lunar month of the year.

Bede doesn’t explicitly say so, but it’s highly likely that the full moon of that lunar month marked the opening of the six months of summer; we know that the full moon of the month Winterfilleth opened winter, and the Eostur-month is six months away.

So the Anglo-Saxons are accustomed to getting together on the full moon of the fourth lunar month for a major festival that they call Eostur. It’s a feast over multiple days; a very big deal to them.

Now, the Christian celebration of Pascha is also linked to the full moon, according to a system of calculation that comes down via an entirely different route, and has its roots in Passover. (The old Hebrew calendar used lunar months, too.)

So the English converts call Pascha ‘Eostur’ through sheer force of habit. It’s ‘the big get-together on the fourth full moon of the year, when we do some religion then eat lots of roast ox.’ (The English are still eating roast meat on Easter to this day; quite pagan of us.)

But why would the English people call a Christian festival by a different name to that which their priests called it? Well, the official language of the Church was Latin, and we spoke Old English. So it makes sense that we’d go on using our old familiar name.

Not everyone in Britain did call Pascha ‘Easter’, of course. In some places it was called ‘Pace’, a much more obvious derivation of Pascha. Hence ‘pace-egging’. So no, Easter wasn’t ‘hijacked’. We English are just creatures of habit. End of thread. Thankyouverymudge.

This, I think we can all agree, expresses concisely exactly what most people need to hear.

His next thread deals with the supposed symbolism of the Easter Bunny. (Twitter link)

It’s funny how nobody ever says ‘the money the Tooth Fairy brings symbolises the rich wisdom of adulthood’, or ‘the Tooth Fairy symbolises the benevolent Goddess’. It’s as if people instinctively know that all these assertions of symbolic meaning are inherently bollocks.

The Easter Bunny does not symbolise a damn thing. None of the egg-bringing animals of legend are in any way ‘symbolic’ any more than the Tooth Fairy is. Not symbolic of ‘fertility’ nor of anything else.

But there is a reason why people are now conditioned to read ‘symbolism’ into things like the Easter Bunny, and it’s worth saying a few words about that reason, because there is an asston of class privilege and erasure involved.

Back in the last century, there was a mania for writing oh-so-learned interpretations of folk customs. It was a superb racket to be in, because the basic premise was that the original meaning of the customs had long been forgotten.

So you, the scholarly researcher, could make up – sorry, cleverly deduce – whatever ‘symbolism’ you liked, and there were no ancient pagans around to tell you you were wrong. Of course, if the silly commoners who actually PRACTICED the customs told you you were wrong…

… then you could condescendingly put them in their place. This actually happened. See Hutton’s ‘Triumph of the Moon’.

So what, you may ask, was the chief obsession of the folklorists? What themes did they persistently read into the folk customs, regardless of what the working class celebrants actually told them?

If you answered ‘pagan survivals’ and ‘fertility’ then congratulations. Have a bun.

So there you go. The reason we are currently drowning in this ‘omg it’s all symbolic of pagan fertility’ stuff is that a bunch of arrogant, well-intentioned, scholarly, superior bods not only believed they knew better than the regular people, but said so again and again.

If you want a good way of deconstructing this stuff and showing just how daft it all is, try reading ‘symbolic meanings’ into any everyday phenomenon. It’s easy to do and yields convincing results.

Here’s Ron Hutton again, from ‘Triumph of the Moon’, which anyone interested in this stuff ought to read.

In 1937, the very learned S L Hooke delivered a presidential address to the Folk-Lore Society in which he proposed that football matches on Shrove Tuesday were actually descended from a ritual combat between the forces of light and darkness.

That is the background to all these ‘Easter was pagan because symbolism!!’ assertions. It’s like a farce. But people eagerly swallowed it and we are collectively still feeling the effects to this day.

(Heckler) So why is there an Easter bunny?

Because parents didn’t want children to know who was really responsible for leaving the decorated eggs for them to find.

Why a bunny? Well, it was originally a hare, probably because hares leave nest-like forms in fields.

Deeply interesting.

Finally Adrian address the question: “why do we care?” (Twitter link)

Here are several reasons why I think it’s important to counter the ‘Easter was pagan’ rubbish with properly sourced & attributed facts. 1. Bogus history obscures real history, and the real history is not just rich and interesting, it tells us who we are and how we got here.

2. The ‘pagan Easter’ tropes diminish, deny or outright ignore the influence of Passover on Easter, and that’s been held up as anti-Semitic.

3. Much of the misunderstanding of Easter’s actual lore and history comes from assuming the English name for the festival – Easter – defines the whole event. That’s an absurd degree of Anglocentrism.

4. The bogus Ishtar/Easter connection was originally made in the context of an anti-Catholic rant (The Two Babylons). So there’s anti-Catholicism baked into the whole ‘Easter was pagan’ argument too.

5. Claiming Easter is all about indigenous Anglo-Saxon (thus Germanic) deities is characteristic of certain strains of hard right-wing thought.

6. The myth of pagan Easter is used in some fundamentalist Christian circles to discourage believers from celebrating it.

7. The insistence that ‘the Church hijacked pagan festivals to make it easier to convert and oppress the population’ paints a ludicrously unbalanced and ill-informed picture of how the early Church worked.

8. Facts good. Bullshit bad.

The ‘Easter was pagan’ myth manages to be anti-Semitic, anti-Catholic, anti-Christian and anti-pagan (because it peddles a false version of pagan belief) which is quite an achievement, really.

Which speaks for itself.

Thank you Adrian for trying to stem the flow of crud every Easter.


Why does the date of Easter move about so much?

Very few people seem to understand how the date of Easter is calculated, or why.  I am not among that select group!  I am deeply ignorant of the details.  But I thought that I would share what I do understand, because most people don’t even know as much as I do.  And it is Good Friday, and an Easter post seems appropriate.

Easter is the anniversary of the resurrection of Jesus Christ from the dead.  The following is the sequence of events:

  • Thursday night – the Jewish passover  began at dusk.  Jesus ate the “Last Supper” – which was actually the passover meal – with his disciples.  He then went out to the Mount of Olives, and was arrested.
  • Friday – Jesus was tried and executed, and died before the sabbath began at dusk; in fact the Romans made sure that he was dead before the sabbath.
  • Saturday – the Jewish sabbath.
  • Sunday – the resurrection.

As we can see, the date of the resurrection is very closely connected with the Jewish festivals.  Because Jesus was a Jew, and was carrying out and fulfilling the Jewish law, you do want to connect your anniversary with these events.

The problem is, you can’t.  And it’s the Jews’ fault, and you can’t fix this unless the Jews change their calendar.

This is because the Jewish calendar is a lunar calendar.  It doesn’t relate to the solar calendar that we have.  It has 13 months.  So any date on that lunar calendar moves around, by about a month, when you look at it on our solar calendar.  This is why Easter keeps moving around between March and April in our (solar) calendar.

In fact the Jewish calendar doesn’t even relate that well to itself.  Because the Sabbath is on a Saturday.  But the passover moves around on days of the week.  Thus the passover does not usually start on Thursday night, immediately before the sabbath.

Now the date of passover, which is specified in Leviticus, is the 14th of the Jewish month of Nisan.  This should be on the first full moon of spring (note the lunar element to this).  The first full moon of spring is defined as being the full moon after the spring equinox.  And the spring equinox is the day on which the day and night are of the same length.

But even so the calendar doesn’t really work.  Sometimes an extra month is inserted.  I am told that, in fact, sometimes the rabbis had to adjust the calendar manually to get the passover to appear in the spring at the right point.

So the Jewish calendar is a pain to use.  On the other hand … if you don’t use it, you lose the connection with passover.

Now the decisions had to be made back in the first century AD.  At that time, the situation on calendars was not as simple as it is today.

Firstly, the Jewish calendar is a very ancient thing.  Defective as it is – as all calendars of that period were – it was used wherever the Jews had a synagogue, and so in every city in the Roman world.  It was universal.  So you could follow it anywhere in the Roman empire, or indeed outside.  Your local synagogue would provide the dates.

You could, if you wanted, use the Roman calendar instead.  You’d always know when Sunday was.  But the Roman solar calendar – the Julian calendar – was not used nearly as universally.  Cities would often use the Macedonian months, instead of the Roman ones.  The year would start and stop at different dates.  The main means of dating an event was from the election of annual magistrates.  So in your city, you might not have the choice of saying “23 March”; if, locally, nobody used March to reckon time.  In the east, indeed, nobody did use the Roman months.

The Christians of the 1st and 2nd century AD therefore faced some difficult decisions.

In this awful situation, what are the options?

You can celebrate the Sunday, on the Julian calendar, always on the same solar date.  This is simple – so long as your city uses the Julian calendar! – but then you lose all the connections with the Jewish passover.  This isn’t good, because passover is what Jesus was actually doing when he was arrested and executed.  Passover is the first holy communion.  Jesus sacrificed himself, as a perfect passover sacrifice for sin, once for all.  You want these links, because the meaning of Easter is about that sacrifice.

Or you can follow the Jewish pattern, and have the Easter celebration based on passover.  That’s simple enough; you hold it on 14 Nisan, and ask your local rabbi when that is.   But in that case, it won’t be on a Sunday.  And the resurrection did actually happen on a Sunday, the day after the Sabbath.  So you lose your anniversary.  Worse yet, your celebration date is being determined by some Jewish rabbi.  Now Christianity is illegal.  That rabbi probably hates you all.  He may even have denounced you to the authorities a few months earlier.  How can you possibly have someone like that deciding when Easter is?

So it’s really difficult.

Stepping back a little from this, the anniversary is the anniversary, not of Jesus’ death, on the passover, but of his resurrection.  If you have to choose, surely that is the more important?

Well, the ancients took a middle path between all this, and tried to hold to as much as they could.  They decided that the anniversary of the resurrection would be celebrated on the first Sunday after the date on which the passover should happen; and if the passover was on a Sunday, then Easter would be the next Sunday.

They also decided that they were just as capable of working out when the passover ought to occur as any Jewish rabbi, so they did their own calculation of this.  It wasn’t good for Christians – an illegal group – to be that much at the mercy of the hostile Jewish establishment.

Based on this, the early Christians worked out the calculation that we use today.


Is Easter really Astarte, a Babylonian goddess (or festival)?

It is terribly easy for the learned and scholarly readers of this blog – and even its author – to forget that most people in this world honestly have no idea about history at all.  To the ordinary man, the present fills almost his entire field of view.  To him history is a kind of cloud, somewhere far away and not at all important, in which float about Greeks and Romans and knights in armour and the like.  But to the educated man the world is like an onion, of successive layers, with the present growing out of the past.

These thoughts, which if I recall correctly are from C.S.Lewis somewhere, were prompted by seeing twitter posts asserting that Easter was Babylonian, or indeed the name of Astarte.  Only those utterly ignorant could suppose this.  But I wondered from where this came.

A little searching brought me to a curious anti-Catholic book by Alexander Hislop named The Two Babylons.  This seems to be the origin of it.

Consider this passage:

Then look at [the festival of] Easter. What means the term Easter itself? It is not a Christian name. It bears its Chaldean origin on its very forehead. Easter is nothing else than Astarte, one of the titles of Beltis, the queen of heaven, whose name, as pronounced by the people of Nineveh, was evidently identical with that now in common use in this country. That name, as found by Layard on the Assyrian monuments, is Ishtar.* The worship of Bel and Astarte was very early introduced into Britain, along with the Druids, “the priests of the groves.” Some have imagined that the Druidical worship was first introduced by the Phenicians …

But the unequivocal traces of that worship are found in regions of the British Islands where the Phenicians never penetrated, and it has everywhere left indelible marks of the strong hold which it must have had on the early British mind. From Bel, the first of May is still called Beltane in the Almanac;+ and we have customs still lingering at this day among us, which prove how exactly the worship of Bel or Moloch (for both titles belonged to the same god) had been observed even in the northern parts of this island.

“The late Lady Baird of Fern Tower, in Perthshire,” says a writer in ‘Notes and Queries,’ thoroughly versed in British Antiquities++ “told me, that every year, at Beltane (or the first of May), a number of men and women assemble at an ancient Druidical circle of stones, on her property near Crieff. They light a fire in the centre, each person puts a bit of oat cake in a shepherd’s bonnet; they all sit down and draw blindfold a piece from the bonnet. One piece has been previously blackened, and whoever gets that piece has to jump through the fire in the centre of the circle, and pay a forfeit. This is, in fact, a part of the ancient worship of Baal, and the person on whom the lot fell was previously burnt as a sacrifice. Now the passing through the fire represents that, and the payment of the forfeit redeems the victim.”

If Baal was thus worshipped in Britain, it will not be difficult to believe that his consort Astarte was also adored by our ancestors; and that from Astarte, whose name in Nineveh was Ishtar, the religious solemnities of April, as now practised, are called by the name of Easter—that month, among our Pagan ancestors, having been called Easter-monath. The festival of which we read in Church history, under the name of Easter, in the third or fourth centuries, was quite a different festival from that now observed in the Romish Church, and at that time was not known by any such name as Easter.* It was called Pasch, or the Passover, and though not of Apostolic institution,+ was very early observed by many professing Christians, in commemoration of the death and resurrection of Christ.

++ The Right Hon. Lord John Scott.
* The name of Easter is peculiar to the British Islands.
+ Socrates, the ancient ecclesiastical historian, after a lengthened account of the different ways in which Easter was observed in different countries in his time, i.e., the fifth century, sums up in these words: “ Thus much already laid down may seem a sufficient treatise, to prove that the celebration of the feast of Easter began everywhere more of custom than by any commandment either of Christ or any Apostle.” (Hist. Ecclesiast, lib. v., cap. 22).

 The author then goes on to discuss the idea of Lent, and to make a series of claims about the origins of this which need not detain us.

The argument above is simple, once we remove the verbiage, and so let’s examine it:

  1. There is a folk custom of celebrating “Beltane”, according to a 19th century almanac.
  2. The name must refer to the Babylonian god Bel or Ba`al.  (Why?)
  3. This is confirmed by a piece of folk-lore where people in Scotland burn something. (If this story is true, why does it relate in any way?)
  4. If Bel was here, then Astarte must be too.  (Why?)
  5. If the pagans of whatever period is mentioned worshipped Bel and Astarte, then Eosturmonath – the name of the spring season, given by Bede and nowhere else – must refer to Astarte.  (Why?)
  6. So the inhabitants of Babylon must pronounce Astarte in the same way as Britons of 19th century England pronounce Easter. (Why?)

Each claim is open to a simple objection – that the claim made is not evidenced, and that there is no special reason to believe it.  Each and every step in this argument is open to the very same objection.  Yet unless all of them are true, the argument collapses.

And the claims are simply ridiculous.

Why should a modern Scottish folk custom relate to Bel of Babylon?  Why should a modern Scottish custom relate to the nomenclature of the Anglo-Saxons a millennium earlier?

Which people precisely are supposed to have adopted Bel – the beaker folk?  The celts?  The Romano-British?  The picts? For there has been much movement of peoples in Britain.

The claim to know how the ancient Babylonians pronounced Astarte … where does Hislop get his information? Time travel?

But it is pointless to go on with beating this drivel to death.  Hislop has no evidence, his argument is just a sequence of claims, none of them at all probable.  It’s drivel and nothing else.

As a final note, let’s return to Hislop’s footnote about Socrates:

Socrates, the ancient ecclesiastical historian, after a lengthened account of the different ways in which Easter was observed in different countries in his time, i.e., the fifth century, sums up in these words: “ Thus much already laid down may seem a sufficient treatise, to prove that the celebration of the feast of Easter began everywhere more of custom than by any commandment either of Christ or any Apostle.” (Hist. Ecclesiast, lib. v., cap. 22)

The HE of Socrates is online, and book 5 chapter 22 is here.  We may note that Hislop’s words are not to be found in it.  In fact Socrates doesn’t discuss that issue, but instead says that the exact date of celebrating Easter, and the fasts connected to it, were not specified by the apostles; not that celebrating it was not specified.


From my diary

It’s the evening of Easter Saturday.  I don’t use my computer on Sundays, so this is my opportunity to wish you all a happy Easter.  With or without chocolate eggs, bunnies, or whatever!

All over the world, Christian bloggers are wracking their brains on what to say about today.  I have nothing original to say.

Yesterday Christ died for us, denounced by a false friend, arrested and condemned on a charge which all concerned knew to be false, and executed in a manner unnecessarily cruel.  He warned those who follow him that, if he was hated, we should expect to be.  There’s been plenty of that in the news this week.  It is possible to become very depressed by the savagery and unconcealed bile directed towards harmless people.  I remember days when much of what is going on would have been unthinkable.

But God is in charge.  Times of peace may be nice, but this world is not our home.  In times of peace and plenty, morality decays.  It is remarkably hard to be pleasure-seeking, when fighting for your very existence!  This is why God allows wars and suffering; to prevent human society putrefying out of sheer self-indulgence.  After 50 years of peace, we can hardly complain if it is our turn.

It looks very much as if, over the next few years, God will now winnow the church with fire, separating the sheep from the goats.  There will be the fake Christians, who conform, and are rather contemptuously flattered by the world for dancing to its tune.  There will be the real Christians, who will not deny the gospel, and will be at risk of being imprisoned and having their property seized.  We must all pray to be among the number of the latter.

At the moment the issue chosen by the wicked men of the world is whether we endorse unnatural vice.  We shall be tempted to pay lip service to this absurd demand, for a quiet life.  We must refuse.  We should remember that the early Christians were persecuted for three centuries for refusing to burn a pinch of incense to Caesar – seemingly a small thing, which nobody else took seriously.  But that small thing was chosen, by the powers of this world, precisely because Christians could not do it in good conscience.  That is how persecution works; find an issue on which your enemy cannot give way, and use it to torment him.  We must never suppose that some “small issue” is not important.  It may be another “pinch of incense”.  Trotsky mocked Stalin for his show trials, for collecting “dead souls”.  That is the risk in conformity.

Tomorrow we shall be reminded that the powers of hell could not prevail.  Christ is risen, and those who thought themselves important, and wrote him off found themselves forgotten, except as footnotes to his life and victory.  So will it be with the great ones of our age.

In the mean time, we must remember to pray (and to check whether God answered, and to give him thanks when we find he does; and when we find that he did not).  We must find ways to evade the demands of the wicked, for we are under no obligation to make their evil task easier.  We must share the good news – that all this rubbish in ourselves and in the world is only temporary, that he can forgive our failings, and that if we give our lives to Christ, we can hope to see an end to it all and better days.

Happy Easter to you all.  Christ is Risen!