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Eadfrid, Bishop of Ljndisfame. See Cuthbert, Saint; Lindisfarxe Gospels.

Eadmer, precentor of Canterbury and historian, b. 1064 (?); d. 1124 (?). Brought up at Christ Church 06 infanlid, he became after St. Anselni's conse- cration, in 1079, his intimate companion. After .\nselm's death his chief occupation was writing. He had made notes of the saint's doings and dis- courses and of the affairs in which he had been en- gaged, and from these he compiled his chief works, the "Historia Xovorum" and the "Vita S. Anselmi" (ed. M. Rule, 1SS4, in Rolls Series). Eadmer's " Opus- cula" comprise verses on Sts. Dunstan and Edward, the lives of Sts. Wilfrid, Odo, Dunstan, Oswald, Breg- win (printed in Wharton, Anglia Sancta). Of his theological works the most noteworthy is the "De conceptione Sanctae Mari;?", a tract of much impor- tance for the development of the doctrine of the Im- maculate Conception (see Thurston's ed., Freiburg, 1904. and "The Month", July and August, 1904, for the discussion of the date of his death). In 1121 he was elected to the See of St. Andrews, but by refusing to be ordained except by the Archbishop of York, he put an insuperable bar to his own promo- tion.

Notices of this important writer are found in all treatises on English and on ecclesiastical writers. Besides the works cited above, see : Liebermanx, L'ngedruckte anglo-normanniscJie Geschichtsquellen (Strasburg, 1879); Ragey, Eadmer (Paris, 1892).

J. H. Pollen.

Eanbald, the name of two Archbishops of York. — Eanbald I, date of birth unknown; d. 10 August, 796. Most of his life was probably spent in the monastery of York. As one of the officials in the monasten,', he, conjointly with Alcuin, superintended the rebuilding of the minster. Albert, in his declining years, chose Eanbald to be his coadjutor and successor. He suc- ceeded to the archbishopric in 7S2 (some say 778). His first care was to obtain the pallimn and .\lcuin went to Rome to bring it; on his return Eanbald was solemnly confirmed in his office. He lived in troub- lous times. Nevertheless Eanbald carried on the School of York and treasured its great library. In .\ugust, 791, he consecrated Baldulf Bishop of Uhitherne. His last public act was on 25 June, 796, when he crowned Eardulf King of Northimibria. He died at the monasterj- of Etlete or Edete. His body was taken to York and buried in the minster.

Eanbald II, date of birth unknown; died 810 or 812. He received his education in the famous School of York where he was Aleuin's pupil. On the death of Eanbald I he was chosen his successor. On 8 Sept., 797, having received the pallium from Rome, he was solemnly confirmed in the archbishopric.

He a.«;sisted Ethelard, Archbishop of Canterbury, to recover the prerogatives of which he had been despoiled by Offa. In 798 he assembled his clergj' in synod at Pinchenheale (Finchale. near Durham) and there enacted a mnnber of wise regulations relating to the ecclesiastical courts and the observance of Easter. Some think he was the author of a volume of decrees and that he was the first to introduce the Roman Rit- ual in the church of York.

Eaiib.il.i 1: Raise. Fn>li £'6orarcn.w.« (Ix)ndon. 1863). I, 106 sqo.: Anilo-Snxon Chronielr. nd ann. 7S0. 791, 795. 796: SvM- lli.'l. li.viim in R. «.. II. .W.— Ean

bald II: Kaine, Fasti Kboraci

(London, 1863). I. 109 .sqq.:

Anglo-Saxon Chronicle, ad ann. 796; Lingabd, Hislory of Eng- land (London, 1854), I, 73, 81; Alcuini Opera (li77), I, 62-3, 217, 231, 233-^.

G. E. Hind. Earth, Age of the. See Man.

Easter. — The English term, according to the Yen. Bede (De temporum ratione, I. v). relates to Eostre, a Teutonic goddess of the rising light of day and spring, which deity, however, is otherwise unknown, even in the Edda (Simrock, Mj-thol., 362) ; Anglo-Saxon, edster, eastron; Old High German, ostra. ustrara, dstrarUn; German, Ostern. April was called easter-monadh. The plural eAstron is used, because the feast lasts seven days. Like the French plural Paques, it is a transla- tion from the Latin Festo. Paschalia. the entire octave of Easter. The Greek term for Easter, Trdaxa, has nothing in common with the verb Tricrxeiv, "to suf- fer", although by the later sj-mbolic writers it was connected with it; it is the Aramaic form of the He- brew word pesacli {transitus. passover). The Greeks call Easter the Triaxa drao-T-do-ifioi'; Good Friday the Trdcrx"' <!Ta.vpili(yi.iiiiv. The respective terms used by the Latins are Pascha resurrectionis and Pasclta crucifix- iot>is. In the Roman and Monastic Breviaries the feast bears the title Dominica Resurrectionis; in the Mozarabic Bre%'iarj', In Lcctatione Did Pasclue Resur- rectionis; in the AJnbrosian Bre\'iarj', In Die Sancto Pasclue. The Romance languages have adopted the Hebrew-Greek term: Latin. Pascha; Italian, Pasqua; Spanish, Pascua: French, PAques. Also some Celtic and Teutonic nations use it: Scotch. Pask; Dutch, Paschen: Danish, Paaske; Swedish, Pask; even in the German provinces of the Lower Rhine the people call the feast Paisken not Ostern. The word is. principally in Spain and Italy, identified with the word "solem- nity" and extended to other feasts, e. g. Sp., Pascua florida, PalmSunday ; Pascua de Peniecostes, Pentecost; Pascua de la Xatividad, Christmas; Pascua de Epi- jania, Epiphany. In some parts of France also First Communion is called Paques, whatever time of the year administered.

The Fe.\st. — Easter is the principal feast of the ecclesiastical year. Leo I (Sermo xlvii in Exodum) calls it the greatest feast (festum jcstorum), and says that Christmas is celebrated only in prepara- tion for Easter. It is the centre of the greater part of the ecclesiastical year. The order of Sundays from Septuagesima to the last Sunday after Pen- tecost, the feast of the Ascension, Pentecost, Corpus Christi, and all other movable feasts, from that of the Prayer of Jesus in the Garden (Tuesday after Septuagesima) to the feast of the Sacred Heart (Friday after the octave of Corpus Christi), de- pend upon the Easter date. Commemorating the slaj-ing of the true Lamb of God and the Resur- rection of Christ, the corner-stone upon which faith is built, it is also the oldest feast of the Christian Church, as old as Christianity, the connecting link between the Old and New Testaments. That the Apostolic Fathers do not mention it and that we first hear of it principally through the controversy of the Quartodecimans are purely accidental. The con- nexion between the Jewish Pa.ssovcr and the Christian feast of Easter is real and ideal. Real, since Christ died on the first Jewish Easter D:iy: ideal, like the rela- tion between tj-pe and reality, because Christ's death and Resurrection had its figures and types in the Old 24