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he was unknown; but when in time he became distinguished from this, he had many imitators, and especially Phrygians and Galatians, for whom it was a native custom to celebrate this feast in this way. But later, having openly seceded from those 7.18.7 who followed him, he accepted the episcopate, as will be told in due course. But it occurs to me to marvel at this man and his followers, that they introduced these innovations, when the Hebrews of old, as Eusebius relates on the testimony of Philo and Josephus and Aristobulus and many others, sacrificed the passover after the vernal equinox, when the sun is traversing the first twelfth portion, which the Greeks call Aries, and when the moon is on its course at the fourteenth 7.18.8 day. For even the Navatians themselves, who care for accuracy, maintain that this was not the custom previously, either for them or for the founder of the heresy, but was innovated by those assembled at Pazoucome; and that even now their co-religionists in the elder Rome celebrate with the other Romans, whom past time has never convicted of celebrating otherwise, using the tradition of the apostles Peter and Paul. 7.18. Moreover, the Samaritans too, who happen to be the most zealous for the law of Moses, do not tolerate celebrating this feast before the new fruit is brought to maturity; for, they say, the law calls it a feast of new things; and it is not right to celebrate before these have appeared, so that it necessarily precedes the 7.18.10 spring equinox. It is surprising that, in imitating the Jews in this matter, they did not rather approve of the antiquity among them. But, as it seems, except for these and those in Asia called Quartodecimans, those from the other heresies also keep this feast in the same way as the Romans and Egyptians; but some celebrate on the fourteenth day itself with the 7.18.11 Jews, whence they are so named. But the Navatians observe the day of the resurrection; but these too follow the Jews, and end up in the same position as the Quartodecimans; except if the first day of the week happens to coincide with the fourteenth day of the moon, they come after the Jews, by as many days as the following Sunday happens to be after the fourteenth day of the moon. 7.18.12 But the Montanists, whom they call Pepuzites and Phrygians, introducing a certain strange method, celebrate the Passover according to it. For they find fault with those who for this purpose busy themselves with the course of the moon, and say that those who correctly regulate these things should follow only the solar cycles; and they define each month to be of thirty days, and the first to begin from the vernal equinox, which would be said according to the Romans to be the ninth day before the Kalends of April, since, he says, the two luminaries were created then, by which the seasons 7.18.13 and the years are indicated. And this is shown by the fact that the moon comes together with the sun in an eight-year cycle and the new moon happens for both at the same time, seeing that the eight-year cycle of the lunar course is completed in ninety-nine months, or two thousand nine hundred and twenty-two days, in which the sun completes its eight courses, reckoning for each year three hundred and sixty-<five> 7.18.14 days and additionally a quarter of one day. From the ninth day before the Kalends of April, then, as being the beginning of the sun's creation and of the first month, they reckon the fourteenth day mentioned in the holy scriptures, and they say that this is the eighth day before the Ides of April, on which they always celebrate the Passover, if the day of the resurrection should also happen to coincide with it; <but if not,> they celebrate on the following Sunday. For it is written, they say, from the fourteenth until the twenty-first. 7.1.1 These, then, are the differences concerning this feast. But I think that Victor, the bishop of Rome at that time, and Polycarp of Smyrna very wisely put an end to the contention that had long existed about this. For since the priests in the west did not think it necessary for Paul

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ἐλάνθανεν· ὡς δὲ τῷ χρόνῳ ἐντεῦθεν ἐπίσημος ἐγένετο, πολλοὺς τοὺς ζηλοῦντας ἔσχεν, καὶ μάλιστα Φρύγας καὶ Γαλάτας, οἷς πάτριον ὧδε ταύτην τὴν ἑορτὴν ἐπιτελεῖν. ὕστερον δὲ εἰς τὸ προφανὲς ἀποστὰς τῶν 7.18.7 αὐτῷ πειθομένων τὴν ἐπισκοπὴν ἀνεδέξατο, ὡς ἐν καιρῷ λελέξεται. ἐμοὶ δὲ θαυμάζειν ἔπεισι τοῦδε τοῦ ἀνδρὸς καὶ τῶν ἑπομένων αὐτῷ, ὅτι τάδε ἐνεωτέρισαν, ῾Εβραίων τῶν πάλαι, ὡς ἱστορεῖ Εὐσέβιος ὑπὸ μάρτυσι Φίλωνί τε καὶ ᾿Ιωσήπῳ καὶ ᾿Αριστοβούλῳ καὶ ἑτέροις πλείστοις, μετὰ ἐαρινὴν ἰσημερίαν τὰ διαβατήρια θυόντων, ἡλίου τὸ πρῶτον δωδεκατημόριον τμῆμα ὁδεύοντος, ὃ κριὸν ῞Ελληνες καλοῦσιν, ἐν διαμέτρῳ δὲ τῆς σελήνης τεσσα7.18.8 ρεσκαιδεκαταίας τὴν πορείαν ποιουμένης. ἐπεὶ καὶ αὐτοὶ οἱ Ναυατιανοὶ οἷς ἀκριβείας μέλει ἰσχυρίζονται, ὡς οὔτε αὐτοῖς οὔτε τῷ ἀρχηγῷ τῆς αἱρέσεως τοῦτο πρότερον ἦν ἔθος, ἀλλ' ὑπὸ τῶν ἐν Παζουκώμῃ συνεληλυθότων ἐνεωτερίσθη· εἰσέτι τε νῦν τοὺς ἐν τῇ πρεσβυτέρᾳ ῾Ρώμῃ ὁμοδόξους αὐτοῖς σὺν τοῖς ἄλλοις ῾Ρωμαίοις ἑορτάζειν, οὓς οὔποτε ἄλλως ἑορτάσαι ὁ παρελθὼν χρόνος ἤλεγξε, Πέτρου καὶ Παύλου τῶν ἀποστόλων τῇ παραδόσει χρωμέ7.18. νους. προσέτι δὲ καὶ Σαμαρεῖται, οἳ τοῦ Μωσέως νόμου τὰ μάλιστα ζηλωταὶ τυγχάνουσι, πρὶν τὸν νέον τελεσφορεῖσθαι καρπὸν οὐκ ἀνέχονται ταύτην ἐπιτελεῖν τὴν ἑορτήν· νέων γάρ, φασίν, αὐτὴν ἑορτὴν ὁ νόμος καλεῖ· μήπω τε τούτων φανέντων ἑορτάζειν οὐ θέμις, ὡς ἐξ ἀνάγκης φθάνειν τὴν 7.18.10 ἐν τῷ ἦρι ἰσημερίαν. τοὺς μὲν ᾿Ιουδαίους περὶ τοῦτο μιμουμένους θαυμαστὸν ὅτι μὴ τὴν παρ' αὐτοῖς ἀρχαιότητα μᾶλλον ἐπῄνεσαν. ὡς ἔοικε δέ, πλὴν τούτων καὶ τῶν ἐπὶ τῆς ᾿Ασίας καλουμένων Τεσσαρεσκαιδεκατιτῶν, ὁμοίως ῾Ρωμαίοις καὶ Αἰγυπτίοις καὶ οἱ ἀπὸ τῶν ἄλλων αἱρέσεων ταύτην τὴν ἑορτὴν ἄγουσιν· ἀλλ' οἱ μὲν ἐν αὐτῇ τῇ τεσσαρεσκαιδεκαταίᾳ σὺν τοῖς 7.18.11 ᾿Ιουδαίοις ἑορτάζουσι, ὅθεν ὧδε ὀνομάζονται. οἱ δὲ Ναυατιανοὶ τὴν ἀναστάσιμον ἡμέραν ἐπιτηροῦσιν· ᾿Ιουδαίοις δὲ καὶ οὗτοι ἕπονται, καὶ εἰς ταὐτὸν τοῖς Τεσσαρεσκαιδεκατίταις καταστρέφουσιν· πλὴν εἰ μὴ τύχῃ τῇ τεσσαρεσκαιδεκάτῃ τῆς σελήνης ἡ πρώτη τοῦ σαββάτου ἡμέρα συμπεσοῦσα, κατόπιν γίνονται τῶν ᾿Ιουδαίων, ὅσαις ἂν ἡμέραις συμβαίη τὴν ἐχομένην κυριακὴν ὑστερίζειν τῆς τεσσαρεσκαιδεκαταίας τῆς σελήνης. 7.18.12 Μοντανισταὶ δέ, οὓς Πεπουζίτας καὶ Φρύγας ὀνομάζουσι, ξένην τινὰ μέθοδον εἰσάγοντες κατὰ ταύτην τὸ πάσχα ἄγουσι. τοῖς μὲν γὰρ ἐπὶ τούτῳ τὸν τῆς σελήνης δρόμον πολυπραγμονοῦσι καταμέμφονται, φασὶ δὲ χρῆναι μόνοις τοῖς ἡλιακοῖς ἕπεσθαι κύκλοις τοὺς ὀρθῶς ταῦτα κανονίζοντας· καὶ μῆνα μὲν ἕκαστον εἶναι ἡμερῶν τριάκοντα ὁρίζουσιν, ἄρχεσθαι δὲ τὸν πρῶτον ἀπὸ τῆς ἐαρινῆς ἰσημερίας, ἣ ῥηθείη ἂν κατὰ ῾Ρωμαίους πρὸ ἐννέα καλανδῶν ᾿Απριλλίων, ἐπειδή, φησί, τότε οἱ δύο φωστῆρες ἐγένοντο, οἷς οἱ καιροὶ 7.18.13 καὶ οἱ ἐνιαυτοὶ δηλοῦνται. καὶ τοῦτο δείκνυσθαι τῷ τὴν σελήνην διὰ ὀκταετηρίδος τῷ ἡλίῳ συνιέναι καὶ ἀμφοῖν κατὰ ταὐτὸν νουμηνίαν συμβαίνειν, καθότι ἡ ὀκταετηρὶς τοῦ σεληνιακοῦ δρόμου πληροῦται ἐννέα καὶ ἐνενήκοντα μησίν, ἡμέραις δὲ δισχιλίαις ἐνακοσίαις εἰκοσιδύο, ἐν αἷς ὁ ἥλιος τοὺς ὀκτὼ δρόμους ἀνύει, λογιζομένων ἑκάστῳ ἔτει τριακοσίων ἑξήκοντα <πέντε> ἡμε7.18.14 ρῶν καὶ προσέτι τετάρτου ἡμέρας μιᾶς. ἀπὸ γοῦν τῆς πρὸ ἐννέα καλανδῶν ᾿Απριλλίων, ὡς ἀρχῆς οὔσης κτίσεως ἡλίου καὶ πρώτου μηνός, ἀναλογίζονται τὴν εἰρημένην ταῖς ἱεραῖς γραφαῖς τεσσαρεσκαιδεκαταίαν, καὶ ταύτην εἶναι λέγουσι τὴν πρὸ ὀκτὼ εἰδῶν ᾿Απριλλίων, καθ' ἣν ἀεὶ τὸ πάσχα ἄγουσιν, εἰ συμβαίη καὶ τὴν ἀναστάσιμον αὐτῇ συνδραμεῖν ἡμέραν· <εἰ δὲ μή,> ἐπὶ τῇ ἐχομένῃ κυριακῇ ἑορτάζουσι. γέγραπται γάρ, φασίν, ἀπὸ τεσσαρεσκαιδεκάτης μέχρις εἰκοστῆς πρώτης. 7.1.1 Αἵδε μὲν περὶ ταύτης τῆς ἑορτῆς αἱ διαφοραί. σοφώτατα δέ πως οἶμαι καταλῦσαι τὴν συμβᾶσαν πάλαι περὶ ταύτης φιλονικίαν τοὺς ἀμφὶ Βίκτορα τὸν τότε τῆς ῾Ρώμης ἐπίσκοπον καὶ Πολύκαρπον τὸν Σμυρναῖον. ἐπεὶ γὰρ οἱ πρὸς δύσιν ἱερεῖς οὐκ ᾤοντο δεῖν Παύλου