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Edward Sapir

Edward Sapir (January 26, 1884 – February 4, 1939) was an American anthropologist-linguist, who is widely considered to be one of the most important figures in the development of the discipline of linguistics in the United States.

Sapir was born in German Pomerania, in what is now northern Poland. His family emigrated to the United States of America when he was a child. He studied Germanic linguistics at Columbia, where he came under the influence of Franz Boas, who inspired him to work on Native American languages. While finishing his Ph.D. he went to California to work with Alfred Kroeber documenting the indigenous languages there. He was employed by the Geological Survey of Canada for fifteen years, where he came into his own as one of the most significant linguists in North America, the other being Leonard Bloomfield. He was offered a professorship at the University of Chicago, and stayed for several years continuing to work for the professionalization of the discipline of linguistics. By the end of his life he was professor of anthropology at Yale. Among his many students were the linguists Mary Haas and Morris Swadesh, and anthropologists such as Fred Eggan and Hortense Powdermaker.

With his linguistic background, Sapir became the one student of Boas to develop most completely the relationship between linguistics and anthropology. Sapir studied the ways in which language and culture influence each other, and he was interested in the relation between linguistic differences, and differences in cultural world views. This part of his thinking was developed by his student Benjamin Lee Whorf into the principle of linguistic relativity or the "Sapir–Whorf" hypothesis. In anthropology Sapir is known as an early proponent of the importance of psychology to anthropology, maintaining that studying the nature of relationships between different individual personalities is important for the ways in which culture and society develop.

Among his major contributions to linguistics is his classification of Indigenous languages of the Americas, upon which he elaborated for most of his professional life. He played an important role in developing the modern concept of the phoneme, greatly advancing the understanding of phonology.

Before Sapir it was generally considered impossible to apply the methods of historical linguistics to languages of indigenous peoples because they were believed to be more primitive than the Indo-European languages. Sapir was the first to prove that the methods of comparative linguistics were equally valid when applied to indigenous languages. In the 1929 edition of Encyclopædia Britannica he published what was then the most authoritative classification of Native American languages, and the first based on evidence from modern comparative linguistics. He was the first to produce evidence for the classification of the Algic, Uto-Aztecan, and Na-Dene languages. He proposed some language families that are not considered to have been adequately demonstrated, but which continue to generate investigation such as Hokan and Penutian.

He specialized in the study of Athabascan languages, Chinookan languages, and Uto-Aztecan languages, producing important grammatical descriptions of Takelma, Wishram, Southern Paiute. Later in his career he also worked with Yiddish, Hebrew, and Chinese, as well as Germanic languages, and he also was invested in the development of an International Auxiliary Language.

Childhood and youth
Sapir was born into a family of Lithuanian Jews in Lauenburg (now Lębork) in the Province of Pomerania where his father, Jacob David Sapir, worked as a cantor. The family was not Orthodox, and his father maintained his ties to Judaism through its music. The Sapir family did not stay long in Pomerania and never accepted German as a nationality. Edward Sapir's first language was Yiddish, and later English. In 1888, when he was four years old, the family moved to Liverpool, England, and in 1890 to the United States, to Richmond, Virginia. Here Edward Sapir lost his younger brother Max to typhoid fever. His father had difficulty keeping a job in a synagogue and finally settled in New York on the Lower East Side, where the family lived in poverty. As Jacob Sapir could not provide for his family, Sapir's mother, Eva Seagal Sapir, opened a shop to supply the basic necessities. They formally divorced in 1910. After settling in New York, Edward Sapir was raised mostly by his mother, who stressed the importance of education for upward social mobility, and turned the family increasingly away from Judaism. Even though Eva Sapir was an important influence, Sapir received his lust for knowledge and interest in scholarship, aesthetics, and music from his father. At age 14 Sapir won a Pulitzer scholarship to the prestigious Horace Mann high school, but he chose not to attend the school which he found too posh, going instead to DeWitt Clinton High School, and saving the scholarship money for his college education. Through the scholarship Sapir supplemented his mother's meager earnings.

Columbia
Sapir entered Columbia in 1901, still paying with the Pulitzer scholarship. Columbia at this time was one of the few elite private universities that did not limit admission of Jewish applicants with implicit quotas around 12 percent—approximately 40% of incoming students at Columbia were Jewish. Sapir earned both a B.A. (1904) and an M.A. (1905) in Germanic philology from Columbia, before embarking on his Ph.D. in Anthropology which he completed in 1909.

College

Sapir emphasized language study in his college years at Columbia, studying Latin, Greek, and French for eight semesters. From his sophomore year he additionally began to focus on Germanic languages, completing coursework in Gothic, Old High German, Old Saxon, Icelandic, Dutch, Swedish, and Danish. Through Germanics professor William Carpenter, Sapir was exposed to methods of comparative linguistics that were being developed into a more scientific framework than the traditional philological approach. He also took courses in Sanskrit, and complemented his language studies by studying music in the department of the famous composer Edward MacDowell (though it is uncertain whether Sapir ever studied with MacDowell himself). In his last year in college Sapir enrolled in the course "Introduction to Anthropology", with Professor Livingston Farrand, who taught the Boas "four field" approach to anthropology. He also enrolled in an advanced anthropology seminar taught by Franz Boas, a course that would completely change the direction of his career.

Influence of Boas
Although still in college, Sapir was allowed to participate in the Boas graduate seminar on American Languages, which included translations of Native American and Inuit myths collected by Boas. In this way Sapir was introduced to Indigenous American languages while he kept working on his M.A. in Germanic linguistics. Robert Lowie later said that Sapir's fascination with indigenous languages stemmed from the seminar with Boas in which Boas used examples from Native American languages to disprove all of Sapir's common-sense assumptions about the basic nature of language. Sapir's 1905 Master's thesis was an analysis of Johann Gottfried Herder's Treatise on the Origin of Language, and included examples from Inuit and Native American languages, not at all familiar to a Germanicist. The thesis criticized Herder for retaining a Biblical chronology, too shallow to allow for the observable diversification of languages, but he also argued with Herder that all of the world's languages have equal aesthetic potentials and grammatical complexity. He ended the paper by calling for a "very extended study of all the various existing stocks of languages, in order to determine the most fundamental properties of language" – almost a program statement for the modern study of linguistic typology, and a very Boasian approach.

In 1906 he finished his coursework, having focused the last year on courses in anthropology and taking seminars such as Primitive Culture with Farrand, Ethnology with Boas, Archaeology and courses in Chinese language and culture with Berthold Laufer. He also maintained his Indo-European studies with courses in Celtic, Old Saxon, Swedish, and Sanskrit. Having finished his coursework, Sapir moved on to his doctoral fieldwork, spending several years in short-term appointments while working on his dissertation.

Early fieldwork
Sapir's first fieldwork was on the Wishram Chinook language in the summer of 1905, funded by the Bureau of American Ethnology. This first experience with Native American languages in the field was closely overseen by Boas, who was particularly interested in having Sapir gather ethnological information for the Bureau. Sapir gathered a volume of Wishram texts, published 1909, and he managed to achieve a much more sophisticated understanding of the Chinook sound system than Boas. In the summer of 1906 he worked on Takelma and Chasta Costa. Sapir's work on Takelma became his doctoral dissertation, which he defended in 1908. The dissertation foreshadowed several important trends in Sapir's work, particularly the careful attention to the intuition of native speakers regarding sound patterns that later would become the basis for Sapir's formulation of the phoneme.

In 1907–1908 Sapir was offered a position at the University of California at Berkeley, where Boas' first student Alfred Kroeber was the head of a project under the California state survey to document the Indigenous languages of California. Kroeber suggested that Sapir study the nearly extinct Yana language, and Sapir set to work. Sapir worked first with Betty Brown, one of the language's few remaining speakers. Later he began work with Sam Batwi, who spoke another dialect of Yana, but whose knowledge of Yana mythology was an important fount of knowledge. Sapir described the way in which the Yana language distinguishes grammatically and lexically between the speech of men and women.

The collaboration between Kroeber and Sapir was made difficult by the fact that Sapir largely followed his own interest in detailed linguistic description, ignoring the administrative pressures to which Kroeber was subject, among them the need for a speedy completion and a focus on the broader classification issues. In the end Sapir didn't finish the work during the allotted year, and Kroeber was unable to offer him a longer appointment.

Disappointed at not being able to stay at Berkeley, Sapir devoted his best efforts to other work, and did not get around to preparing any of the Yana material for publication until 1910, to Kroeber's deep disappointment.

Sapir ended up leaving California early to take up a fellowship at the University of Pennsylvania, where he taught Ethnology and American Linguistics. At Pennsylvania he worked closely with another student of Boas, Frank Speck, and the two undertook work on Catawba in the summer of 1909. Also in the summer of 1909, Sapir went to Utah with his student J. Alden Mason. Intending originally to work on Hopi, he studied the Southern Paiute language; he decided to work with Tony Tillohash, who proved to be the perfect informant. Tillohash's strong intuition about the sound patterns of his language led Sapir to propose that the phoneme is not just an abstraction existing at the structural level of language, but in fact has psychological reality for speakers.

Tillohash became a good friend of Sapir, and visited him at his home in New York and Philadelphia. Sapir worked with his father to transcribe a number of Southern Paiute songs that Tillohash knew. This fruitful collaboration laid the ground work for the classical description of the Southern Paiute language published in 1930, and enabled Sapir to produce conclusive evidence linking the Shoshonean languages to the Nahuan languages – establishing the Uto-Aztecan language family. Sapir's description of Southern Paiute is known by linguistics as "a model of analytical excellence".

At Pennsylvania, Sapir was urged to work at a quicker pace than he felt comfortable. His "Grammar of Southern Paiute" was supposed to be published in Boas' Handbook of American Indian Languages, and Boas urged him to complete a preliminary version while funding for the publication remained available, but Sapir did not want to compromise on quality, and in the end the Handbook had to go to press without Sapir's piece. Boas kept working to secure a stable appointment for his student, and by his recommendation Sapir ended up being hired by the Canadian Geological Survey, who wanted him to lead the institutionalization of anthropology in Canada. Sapir, who by then had given up the hope of working at one of the few American research universities, accepted the appointment and moved to Ottawa.

In Ottawa
In the years 1910–25 Sapir established and directed the Anthropological Division in the Geological Survey of Canada in Ottawa. When he was hired, he was one of the first full-time anthropologists in Canada. He brought his parents with him to Ottawa, and also quickly established his own family, marrying Florence Delson, who also had Lithuanian Jewish roots. Neither the Sapirs nor the Delsons were in favor of the match. The Delsons, who hailed from the prestigious Jewish center of Vilna, considered the Sapirs to be rural upstarts and were less than impressed with Sapir's career in an unpronounceable academic field. Edward and Florence had three children together: Herbert Michael, Helen Ruth, and Philip.

Canada's Geological Survey
As director of the Anthropological division of the Geological Survey of Canada, Sapir embarked on a project to document the Indigenous cultures and languages of Canada. His first fieldwork took him to Vancouver Island to work on the Nootka language. Apart from Sapir the division had two other staff members, Marius Barbeau and Harlan I. Smith. Sapir insisted that the discipline of linguistics was of integral importance for ethnographic description, arguing that just as nobody would dream of discussing the history of the Catholic Church without knowing Latin or study German folksongs without knowing German, so it made little sense to approach the study of Indigenous folklore without knowledge of the indigenous languages. At this point the only Canadian first nation languages that were well known were Kwakiutl, described by Boas, Tshimshian and Haida. Sapir explicitly used the standard of documentation of European languages, to argue that the amassing knowledge of indigenous languages was of paramount importance. By introducing the high standards of Boasian anthropology, Sapir incited antagonism from those amateur ethnologists who felt that they had contributed important work. Unsatisfied with efforts by amateur and governmental anthropologists, Sapir worked to introduce an academic program of anthropology at one of the major universities, in order to professionalize the discipline.

Sapir enlisted the assistance of fellow Boasians: Frank Speck, Paul Radin and Alexander Goldenweiser, who with Barbeau worked on the peoples of the Eastern Woodlands: the Ojibwa, the Iroquois, the Huron and the Wyandot. Sapir initiated work on the Athabascan languages of the Mackenzie valley and the Yukon, but it proved too difficult to find adequate assistance, and he concentrated mainly on Nootka and the languages of the North West Coast.

During his time in Canada, together with Speck, Sapir also acted as an advocate for Indigenous rights, arguing publicly for introduction of better medical care for Indigenous communities, and assisting the Six Nation Iroquois in trying to recover eleven wampum belts that had been stolen from the reservation and were on display in the museum of the University of Pennsylvania. (The belts were finally returned to the Iroquois in 1988.) He also argued for the reversal of a Canadian law prohibiting the Potlatch ceremony of the West Coast tribes.

Work with Ishi

In 1915 Sapir returned to California, where his expertise on the Yana language made him urgently needed. Kroeber had come into contact with Ishi, the last native speaker of the Yahi language, closely related to Yana, and needed someone to document the language urgently. Ishi, who had grown up without contact with European-Americans, was monolingual in Yahi and was the last surviving member of his people. He had been adopted by the Kroebers, but had fallen ill with tuberculosis, and was not expected to live long. Sam Batwi, the speaker of Yana who had worked with Sapir, was unable to understand the Yahi variety, and Krober was convinced that only Sapir would be able to communicate with Ishi. Sapir traveled to San Francisco and worked with Ishi over the summer of 1915, having to invent new methods for working with a monolingual speaker. The information from Ishi was invaluable for understanding the relation between the different dialects of Yana. Ishi died of his illness in early 1916, and Kroeber partly blamed the exacting nature of working with Sapir for his failure to recover. Sapir described the work: "I think I may safely say that my work with Ishi is by far the most time-consuming and nerve-racking that I have ever undertaken. Ishi's imperturbable good humor alone made the work possible, though it also at times added to my exasperation".

Moving on

The First World War took its toll on the Canadian Geological Survey, cutting funding for anthropology and making the academic climate less agreeable. Sapir continued work on Athabascan, working with two speakers of the Alaskan languages Kutchin and Ingalik. Sapir was now more preoccupied with testing hypotheses about historical relationships between the Na-Dene languages than with documenting endangered languages, in effect becoming a theoretician. He was also growing to feel isolated from his American colleagues. From 1912 Florence's health deteriorated due to a lung abscess, and a resulting depression. The Sapir household was largely run by Eva Sapir, who did not get along well with Florence, and this added to the strain on both Florence and Edward. Sapir's parents had by now divorced and his father seemed to develop psychosis, which made it necessary for him to leave Canada for Philadelphia, where Edward continued to support him financially. Florence was hospitalized for long periods both for her depressions and for the lung abscess, and she died in 1924 due to an infection following surgery, providing the final incentive for Sapir to leave Canada. When the University of Chicago offered him a position, he happily accepted.

During his period in Canada, Sapir came into his own as the leading figure in linguistics in North America. Among his substantial publications from this period were his book on Time Perspective in the Aboriginal American Culture (1916), in which he laid out an approach to using historical linguistics to study the prehistory of Native American cultures. Particularly important for establishing him in the field was his seminal book Language: An Introduction to the Study of Speech (1921), which was a layman's introduction to the discipline of linguistics as Sapir envisioned it. He also participated in the formulation of a report to the American Anthropological Association regarding the standardization of orthographic principles for writing Indigenous languages.

While in Ottawa, he also collected and published French Canadian Folk Songs, and wrote a volume of his own poetry. His interest in poetry led him to form a close friendship with another Boasian anthropologist and poet, Ruth Benedict. Sapir initially wrote to Benedict to commend her for her dissertation on "The Guardian Spirit", but soon realized that Benedict had published poetry pseudonymously. In their correspondence the two critiqued each other's work, both submitting to the same publishers, and both being rejected. They also were both interested in psychology and the relation between individual personalities and cultural patterns, and in their correspondences they frequently psychoanalyzed each other. However, Sapir often showed little understanding for Benedict's private thoughts and feelings, and particularly his conservative gender ideology jarred with Benedict's struggles as a female professional academic. Though they were very close friends for a while, it was ultimately the differences in worldview and personality that led their friendship to fray.

Before departing Canada, Sapir had a short affair with Margaret Mead, Benedict's protégé at Columbia. But Sapir's conservative ideas about marriage and the woman's role were anathema to Mead, as they had been to Benedict, and as Mead left to do field work in Samoa, the two separated permanently. Mead received news of Sapir's remarriage while still in Samoa, and burned their correspondence there on the beach.

Chicago years
Settling in Chicago reinvigorated Sapir intellectually and personally. He socialized with intellectuals, gave lectures, participated in poetry and music clubs. His first graduate student at Chicago was Li Fang-Kuei. The Sapir household continued to be managed largely by Grandmother Eva, until Sapir remarried in 1926. Sapir's second wife, Jean Victoria McClenaghan, was sixteen years younger than he. She had first met Sapir when a student in Ottawa, but had since also come to work at the University of Chicago's department of Juvenile Research. Their son Paul Edward Sapir was born in 1928. Their other son J. David Sapir became a linguist and anthropologist specializing in West African Languages, especially Jola languages. Sapir also exerted influence through his membership in the Chicago School of Sociology, and his friendship with psychologist Harry Stack Sullivan.

At Yale
From 1931 until his death in 1939, Sapir taught at Yale University, where he became the head of the Department of Anthropology. He was invited to Yale to found an interdisciplinary program combining anthropology, linguistics and psychology, aimed at studying "the impact of culture on personality". While Sapir was explicitly given the task of founding a distinct anthropology department, this was not well received by the department of sociology who worked by William Graham Sumner's "Evolutionary sociology", which was anathema to Sapir's Boasian approach, nor by the two anthropologists of the Institute for Human Relations Clark Wissler and G. P. Murdock. Sapir never thrived at Yale, where as one of only four Jewish faculty members out of 569 he was denied membership to the faculty club where the senior faculty discussed academic business.

At Yale, Sapir's graduate students included Morris Swadesh, Benjamin Lee Whorf, Mary Haas, Charles Hockett, and Harry Hoijer, several of whom he brought with him from Chicago. Sapir came to regard a young Semiticist named Zellig Harris as his intellectual heir, although Harris was never a formal student of Sapir. (For a time he dated Sapir's daughter.) In 1936 Sapir clashed with the Institute for Human Relations over the research proposal by anthropologist Hortense Powdermaker, who proposed a study of the black community of Indianola, Mississippi. Sapir argued that her research should be funded instead of the more sociological work of John Dollard. Sapir eventually lost the discussion and Powdermaker had to leave Yale.

During his tenure at Yale, Sapir was elected to the American Academy of Arts and Sciences, the United States National Academy of Sciences, and the American Philosophical Society.

In the summer of 1937 while teaching at the Linguistic Institute of the Linguistic Society of America in Ann Arbor, Sapir began having problems with a heart condition that had been diagnosed a couple of years earlier. In 1938, he had to take a leave from Yale, during which Benjamin Lee Whorf taught his courses and G. P. Murdock advised some of his students. After Sapir's death in 1939, G. P. Murdock became the chair of the anthropology department. Murdock, who despised the Boasian paradigm of cultural anthropology, dismantled most of Sapir's efforts to integrate anthropology, psychology, and linguistics.

Anthropological thought
Sapir's anthropological thought has been described as isolated within the field of anthropology in his own days. Instead of searching for the ways in which culture influences human behavior, Sapir was interested in understanding how cultural patterns themselves were shaped by the composition of individual personalities that make up a society. This made Sapir cultivate an interest in individual psychology and his view of culture was more psychological than many of his contemporaries. It has been suggested that there is a close relation between Sapir's literary interests and his anthropological thought. His literary theory saw individual aesthetic sensibilities and creativity to interact with learned cultural traditions to produce unique and new poetic forms, echoing the way that he also saw individuals and cultural patterns to dialectically influence each other.

Breadth of languages studied
Sapir's special focus among American languages was in the Athabaskan languages, a family which especially fascinated him. In a private letter, he wrote: "Dene is probably the son-of-a-bitchiest language in America to actually know...most fascinating of all languages ever invented." Sapir also studied the languages and cultures of Wishram Chinook, Navajo, Nootka, Colorado River Numic, Takelma, and Yana. His research on Southern Paiute, in collaboration with consultant Tony Tillohash, led to a 1933 article which would become influential in the characterization of the phoneme.

Although noted for his work on American linguistics, Sapir wrote prolifically in linguistics in general. His book Language provides everything from a grammar-typological classification of languages (with examples ranging from Chinese to Nootka) to speculation on the phenomenon of language drift, and the arbitrariness of associations between language, race, and culture. Sapir was also a pioneer in Yiddish studies (his first language) in the United States (cf. Notes on Judeo-German phonology, 1915).

Sapir was active in the international auxiliary language movement. In his paper "The Function of an International Auxiliary Language", he argued for the benefits of a regular grammar and advocated a critical focus on the fundamentals of language, unbiased by the idiosyncrasies of national languages, in the choice of an international auxiliary language.

He was the first Research Director of the International Auxiliary Language Association (IALA), which presented the Interlingua conference in 1951. He directed the Association from 1930 to 1931, and was a member of its Consultative Counsel for Linguistic Research from 1927 to 1938. Sapir consulted with Alice Vanderbilt Morris to develop the research program of IALA.

title: Edward Sapir


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Easter egg

Easter eggs, also called Paschal eggs, are eggs that are decorated for the Christian holiday of Easter, which celebrates the resurrection of Jesus. As such, Easter eggs are commonly used during the season of Eastertide (Easter season). The oldest tradition, which continues to be used in Central and Eastern Europe, is to dye and paint chicken eggs.

Although eggs, in general, were a traditional symbol of fertility and rebirth, in Christianity, for the celebration of Eastertide, Easter eggs symbolize the empty tomb of Jesus, from which Jesus was resurrected. In addition, one ancient tradition was the staining of Easter eggs with the colour red "in memory of the blood of Christ, shed as at that time of his crucifixion."

This custom of the Easter egg, according to many sources, can be traced to early Christians of Mesopotamia, and from there it spread into Eastern Europe and Siberia through the Orthodox Churches, and later into Europe through the Catholic and Protestant Churches. Additionally, the widespread usage of Easter eggs, according to mediaevalist scholars, is due to the prohibition of eggs during Lent after which, on Easter, they are blessed for the occasion.

A modern custom in some places is to substitute chocolate eggs wrapped in coloured foil, hand-carved wooden eggs, or plastic eggs filled with confectionery such as chocolate.

History
The practice of decorating eggshells is quite ancient, with decorated, engraved ostrich eggs found in Africa which are 60,000 years old. In the pre-dynastic period of Egypt and the early cultures of Mesopotamia and Crete, eggs were associated with death and rebirth, as well as with kingship, with decorated ostrich eggs, and representations of ostrich eggs in gold and silver, were commonly placed in graves of the ancient Sumerians and Egyptians as early as 5,000 years ago. These cultural relationships may have influenced early Christian and Islamic cultures in those areas, as well as through mercantile, religious, and political links from those areas around the Mediterranean.

Eggs in Christianity carry a Trinitarian symbolism as shell, yolk, and albumen are three parts of one egg. According to many sources, the Christian custom of Easter eggs started among the early Christians of Mesopotamia, who stained them with red colouring "in memory of the blood of Christ, shed at His crucifixion". The Christian Church officially adopted the custom, regarding the eggs as a symbol of the resurrection of Jesus, with the Roman Ritual, the first edition of which was published in 1610 but which has texts of much older date, containing among the Easter Blessings of Food, one for eggs, along with those for lamb, bread, and new produce. "Lord, let the grace of your blessing + come upon these eggs, that they be healthful food for your faithful who eat them in thanksgiving for the resurrection of our Lord Jesus Christ, who lives and reigns with you forever and ever."

Sociology professor Kenneth Thompson discusses the spread of the Easter egg throughout Christendom, writing that "use of eggs at Easter seems to have come from Persia into the Greek Christian Churches of Mesopotamia, thence to Russia and Siberia through the medium of Orthodox Christianity. From the Greek Church the custom was adopted by either the Roman Catholics or the Protestants and then spread through Europe." Both Thompson, as well as British orientalist Thomas Hyde state that in addition to dyeing the eggs red, the early Christians of Mesopotamia also stained Easter eggs green and yellow.

Peter Gainsford maintains that the association between eggs and Easter most likely arose in western Europe during the Middle Ages as a result of the fact that Catholic Christians were prohibited from eating eggs during Lent, but were allowed to eat them when Easter arrived.

Influential 19th century folklorist and philologist Jacob Grimm speculates, in the second volume of his Deutsche Mythologie, that the folk custom of Easter eggs among the continental Germanic peoples may have stemmed from springtime festivities of a Germanic goddess known in Old English as Ēostre (namesake of modern English Easter) and possibly known in Old High German as *Ostara (and thus namesake of Modern German Ostern 'Easter'). However, despite Grimm's speculation, there is no evidence to connect eggs with a speculative deity named Ostara. The use of eggs as favors or treats at Easter originated when they were prohibited during Lent. A common practice in England in the medieval period was for children to go door-to-door begging for eggs on the Saturday before Lent began. People handed out eggs as special treats for children prior to their fast.

Although one of the Christian traditions are to use dyed or painted chicken eggs, a modern custom is to substitute chocolate eggs, or plastic eggs filled with candy such as jelly beans; as many people give up sweets as their Lenten sacrifice, individuals enjoy them at Easter after having abstained from them during the preceding forty days of Lent. These eggs can be hidden for children to find on Easter morning, which may be left by the Easter Bunny. They may also be put in a basket filled with real or artificial straw to resemble a bird's nest.

Lenten tradition
The Easter egg tradition may also have merged into the celebration of the end of the privations of Lent. Traditionally, eggs are among the foods forbidden fast days, including all of Lent, an observance which continues among the Eastern Christian Churches but has fallen into disuse in Western Christianity.

Historically, it has been traditional to use up all of the household's eggs before Lent began.

This established the tradition of Pancake Day being celebrated on Shrove Tuesday. This day, the Tuesday before Ash Wednesday when Lent begins, is also known as Mardi Gras, a French phrase which translates as "Fat Tuesday" to mark the last consumption of eggs and dairy before Lent begins.

In the Orthodox Church, Great Lent begins on Clean Monday, rather than Wednesday, so the household's dairy products would be used up in the preceding week, called Cheesefare Week.

During Lent, since chickens would not stop producing eggs during this time, a larger than usual store might be available at the end of the fast. This surplus, if any, had to be eaten quickly to prevent spoiling. Then, with the coming of Easter, the eating of eggs resumes. Some families cook a special meatloaf with eggs in it to be eaten with the Easter dinner.

To avoid waste, it was common for families to hard boil or pickle eggs that their chickens produced during lent, and for this reason the Spanish dish hornazo (traditionally eaten on and around Easter) contains hard-boiled eggs as a primary ingredient. In Spain it is common for godparents to give a Easter mona to their godchildren during Easter period. In Hungary, eggs are used sliced in potato casseroles around the Easter period.

Symbolism and related customs
Some Christians symbolically link the cracking open of Easter eggs with the empty tomb of Jesus.

In the Orthodox churches, Easter eggs are blessed by the priest at the end of the Paschal Vigil (which is equivalent to Holy Saturday), and distributed to the faithful. The egg is seen by followers of Christianity as a symbol of resurrection: while being dormant it contains a new life sealed within it.

Similarly, in the Roman Catholic Church in Poland, the so-called święconka, i.e. blessing of decorative baskets with a sampling of Easter eggs and other symbolic foods, is one of the most enduring and beloved Polish traditions on Holy Saturday.

During Paschaltide, in some traditions the Pascal greeting with the Easter egg is even extended to the deceased. On either the second Monday or Tuesday of Pascha, after a memorial service people bring blessed eggs to the cemetery and bring the joyous paschal greeting, "Christ has risen", to their beloved departed (see Radonitza).

In Greece, women traditionally dye the eggs with onion skins and vinegar on Thursday (also the day of Communion). These ceremonial eggs are known as kokkina avga. They also bake tsoureki for the Easter Sunday feast. Red Easter eggs are sometimes served along the centerline of tsoureki (braided loaf of bread).

In Egypt, it is a tradition to decorate boiled eggs during Sham el-Nessim holiday, which falls every year after the Eastern Christian Easter.

Coincidentally, every Passover, Jews place a hard-boiled egg on the Passover ceremonial plate, and the celebrants also eat hard-boiled eggs dipped in salt water as part of the ceremony.

Colouring
The dyeing of Easter eggs in different colours is commonplace, with colour being achieved through boiling the egg in natural substances (such as, onion peel (brown colour), oak or alder bark or walnut nutshell (black), beet juice (pink) etc.), or using artificial colourings.

A greater variety of colour was often provided by tying on the onion skin with different coloured woollen yarn. In the North of England these are called pace-eggs or paste-eggs, from a dialectal form of Middle English pasche. King Edward I's household accounts in 1290 list an item of 'one shilling and sixpence for the decoration and distribution of 450 Pace-eggs!', which were to be coloured or gilded and given to members of the royal household. Traditionally in England, eggs were wrapped in onion skins and boiled to make their shells look like mottled gold, or wrapped in flowers and leaves first in order to leave a pattern, which parallels a custom practised in traditional Scandinavian culture. Eggs could also be drawn on with a wax candle before staining, often with a person's name and date on the egg. Pace Eggs were generally eaten for breakfast on Easter Sunday breakfast. Alternatively, they could be kept as decorations, used in egg-jarping (egg tapping) games, or given to Pace Eggers. In more recent centuries in England, eggs have been stained with coffee grains or simply boiled and painted in their shells.

In the Orthodox and Eastern Catholic Churches, Easter eggs are dyed red to represent the blood of Christ, with further symbolism being found in the hard shell of the egg symbolizing the sealed Tomb of Christ—the cracking of which symbolized his resurrection from the dead. The tradition of red easter eggs was used by the Russian Orthodox Church. The tradition to dyeing the easter eggs in an Onion tone exists in the cultures of Armenia, Bulgaria, Georgia, Lithuania, Ukraine, Belarus, Russia, Czechia, Romania, Serbia, Slovakia, Slovenia, and Israel. The colour is made by boiling onion peel in water.

Patterning
When boiling them with onion skins, leaves can be attached prior to dyeing to create leaf patterns. The leaves are attached to the eggs before they are dyed with a transparent cloth to wrap the eggs with like inexpensive muslin or nylon stockings, leaving patterns once the leaves are removed after the dyeing process. These eggs are part of Easter custom in many areas and often accompany other traditional Easter foods. Passover haminados are prepared with similar methods.

Pysanky are Ukrainian Easter eggs, decorated using a wax-resist (batik) method. The word comes from the verb pysaty, "to write", as the designs are not painted on, but written with beeswax. Lithuanians create intricately detailed margučiai using a hot wax application and dipping method, and also by dipping the eggs first and then etching designs into the shells.

Decorating eggs for Easter using wax resistant batik is a popular method in some other eastern European countries.

Use of Easter eggs in decorations
In some Mediterranean countries, especially in Lebanon, chicken eggs are boiled and decorated by dye and/or painting and used as decoration around the house. Then, on Easter Day, young kids would duel with them saying "Christ is resurrected, Indeed, He is", breaking and eating them. This also happens in Georgia, Bulgaria, Cyprus, Greece, North Macedonia, Romania, Russia, Serbia and Ukraine. In Easter Sunday friends and family hit each other's egg with their own. The one whose egg does not break is believed to be in for good luck in the future.

In Germany, eggs decorate trees and bushes as Easter egg trees, and in several areas public wells as Osterbrunnen.

There used to be a custom in Ukraine, during Easter celebrations to have krashanky on a table in a bowl with wheatgrass. The number of the krashanky equalled the number of departed family members.

Egg hunts
An egg hunt is a game in which decorated eggs, which may be hard-boiled chicken eggs, chocolate eggs, or artificial eggs containing candies, are hidden for children to find. The eggs often vary in size, and may be hidden both indoors and outdoors. When the hunt is over, prizes may be given for the largest number of eggs collected, or for the largest or the smallest egg.

Some Central European nations (Czechs, Slovaks, etc.) have a tradition of men gathering eggs from women in return for whipping them with an easter whip and splashing them with water. The ritual is traditionally believed to preserve the women's health and beauty.

Cascarones, a Latin American tradition now shared by many US States with high Hispanic demographics, are emptied and dried chicken eggs stuffed with confetti and sealed with a piece of tissue paper. The eggs are hidden in a similar tradition to the American Easter egg hunt and when found the children (and adults) break them over each other's heads.

In order to enable children to take part in egg hunts despite visual impairment, eggs have been created that emit various clicks, beeps, noises, or music so that visually impaired children can easily hunt for Easter eggs.

Egg rolling
Egg rolling is also a traditional Easter Egg game played with eggs at Easter. In the United Kingdom, Germany, and other countries children traditionally rolled eggs down hillsides at Easter. This tradition was taken to the New World by European settlers, and continues to this day each Easter with an Easter egg roll on the White House lawn. Rutherford B. Hayes started the tradition of the Easter Egg Roll at the White House. The Easter Monday Egg Roll was normally held at the United States Capitol, however, by the mid-1870s, Congress passed a law forbidding the Capitol's grounds to be used for the activity due to the toll it was taking on the landscape. The law was enforced in 1877, but the rain that year canceled all outdoor activities. In 1878, Hayes was approached by many young Easter Egg rollers who asked for the event to be held at the White House. He invited any children who wanted to roll eggs to come to the White House in order to do so. The tradition still occurs every year on the South Lawn of the White House. Now, there are many other games and activities that take place such as "Egg Picking" and "Egg Ball". Different nations have different versions of the Easter Egg roll game.

Egg tapping
In the North of England, during Eastertide, a traditional game is played where hard boiled pace eggs are distributed and each player hits the other player's egg with their own. This is known as "egg tapping", "egg dumping", or "egg jarping". The winner is the holder of the last intact egg. The annual egg jarping world championship is held every year over Easter in Peterlee, Durham.

It is also practiced in Italy (where it is called scuccetta), Poland, Bulgaria, Hungary, Croatia, Latvia, Lithuania, Lebanon, North Macedonia, Romania, Serbia, Slovenia (where it is called turčanje or trkanje), Ukraine, Russia, and other countries. In parts of Austria, Bavaria and German-speaking Switzerland it is called Ostereiertitschen or Eierpecken. In parts of Europe it is also called epper, presumably from the German name Opfer, meaning "offering" and in Greece it is known as tsougrisma. In South Louisiana, this practice is called pocking eggs and is slightly different. The Louisiana Creoles hold that the winner eats the eggs of the losers in each round.

In the Greek Orthodox tradition, red eggs are also cracked together when people exchange Easter greetings.

Egg dance
Egg dance is a traditional Easter game in which eggs are laid on the ground or floor and the goal is to dance among them without damaging any eggs which originated in Germany.

Pace egg plays
The Pace Egg plays are traditional village plays, with a rebirth theme. The drama takes the form of a combat between the hero and villain, in which the hero is killed and brought back to life. The plays take place in England during Easter.

Chocolate
Chocolate eggs first appeared at the court of Louis XIV in Versailles and in 1725 the widow Giambone in Turin started producing chocolate eggs by filling empty chicken egg shells with molten chocolate. In 1873, J.S. Fry & Sons produced the first hollow chocolate egg using egg moulds. Manufacturing their first Easter egg in 1875, Cadbury created the modern chocolate Easter egg after developing a pure cocoa butter that could be moulded into smooth shapes.

In Western cultures, the giving of chocolate eggs is now commonplace, with 80 million Easter eggs sold in the UK alone. Formerly, the containers Easter eggs were sold in contained large amounts of plastic, although in the United Kingdom this has gradually been replaced with recyclable paper and cardboard.

In Brazil, Argentina, Chile Uruguay and Paraguay, hollow chocolate eggs known as Ovos de Páscoa or Huevos de Páscua (Easter eggs) are popular and are commonly sold around Easter in supermarkets. Variations of this dessert containing fillings such as pistachio cream, hazelnut cream, furrundu or doce de leite, are known as Ovos de Páscoa de colher (Spoon Easter eggs) or Ovos de colher (Spoon eggs).

Marzipan eggs
In the Indian state of Goa, the Goan Catholic version of marzipan is used to make easter eggs. In the Philippines, mazapán de pili (Spanish for "pili marzipan") is made from pili nuts.

Artificial eggs
The jewelled Easter eggs made by the Fabergé firm for the two last Russian Tsars are regarded as masterpieces of decorative arts. Most of these creations themselves contained hidden surprises such as clock-work birds, or miniature ships.

In Bulgaria, Poland, Romania, Russia, Ukraine, and other Central European countries' folk traditions, Easter eggs are carved from wood and hand-painted, and making artificial eggs out of porcelain for ladies is common.

Easter eggs are frequently depicted in sculpture, including a 27 ft sculpture of a pysanka standing in Vegreville, Alberta.

Christian traditions
While the origin of Easter eggs can be explained in the symbolic terms described above, among followers of Eastern Christianity the legend says that Mary Magdalene was bringing cooked eggs to share with the other women at the tomb of Jesus, and the eggs in her basket miraculously turned bright red when she saw the risen Christ.

A different, but not necessarily conflicting legend concerns Mary Magdalene's efforts to spread the Gospel. According to this tradition, after the Ascension of Jesus, Mary went to the Emperor of Rome and greeted him with "Christ has risen," whereupon he pointed to an egg on his table and stated, "Christ has no more risen than that egg is red." After making this statement it is said the egg immediately turned blood red.

Red Easter eggs, known as (κόκκινα αυγά) in Greece and krashanki in Ukraine, are an Easter tradition and a distinct type of Easter egg prepared by various Orthodox Christian peoples. The red eggs are part of Easter custom in many areas and often accompany other traditional Easter foods. Passover haminados are prepared with similar methods. Dark red eggs are a tradition in Greece and represent the blood of Christ shed on the cross. The practice dates to the early Christian church in Mesopotamia. In Greece, superstitions of the past included the custom of placing the first-dyed red egg at the home's iconostasis (place where icons are displayed) to ward off evil. The heads and backs of small lambs were also marked with the red dye to protect them.

Parallels in other faiths

The egg is widely used as a symbol of the start of new life, just as new life emerges from an egg when the chick hatches out.

Painted eggs are used at the Iranian spring holidays, the Nowruz that marks the first day of spring or Equinox, and the beginning of the year in the Persian calendar. It is celebrated on the day of the astronomical Northward equinox, which usually occurs on March 21 or the previous/following day depending on where it is observed. The painted eggs symbolize fertility and are displayed on the Nowruz table, called Haft-Seen together with various other symbolic objects. There are sometimes one egg for each member of the family. The ancient Zoroastrians painted eggs for Nowruz, their New Year celebration, which falls on the Spring equinox. The tradition continues among Persians of Islamic, Zoroastrian, and other faiths today. The Nowruz tradition has existed for at least 2,500 years. The sculptures on the walls of Persepolis show people carrying eggs for Nowruz to the king.

The Neopagan holiday of Ostara occurs at roughly the same time as Easter. While it is often claimed that the use of painted eggs is an ancient, pre-Christian component of the celebration of Ostara, there are no historical accounts that ancient celebrations included this practice, apart from the Old High German lullaby which is believed by most to be a modern fabrication. Rather, the use of painted eggs has been adopted under the assumption that it might be a pre-Christian survival. In fact, modern scholarship has been unable to trace any association between eggs and a supposed goddess named Ostara before the 19th century, when early folklorists began to speculate about the possibility.

There are good grounds for the association between hares (later termed Easter bunnies) and bird eggs, through folklore confusion between hares' forms (where they raise their young) and plovers' nests.

In Judaism, a hard-boiled egg is an element of the Passover Seder, representing festival sacrifice. The children's game of hunting for the afikomen (a half-piece of matzo) has similarities to the Easter egg hunt tradition, by which the child who finds the hidden matzah will be awarded a prize. In other homes, the children hide the afikoman and a parent must look for it; when the parents give up, the children demand a prize for revealing its location.

title: Easter egg


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Easter

Easter, also called Pascha (Aramaic, Greek, Latin) or Resurrection Sunday, is a Christian festival and cultural holiday commemorating the resurrection of Jesus from the dead, described in the New Testament as having occurred on the third day of his burial following his crucifixion by the Romans at Calvary c. 30 AD. It is the culmination of the Passion of Jesus Christ, preceded by Lent (or Great Lent), a 40-day period of fasting, prayer, and penance.

Easter-observing Christians commonly refer to the week before Easter as Holy Week, which in Western Christianity begins on Palm Sunday (marking the entrance of Jesus in Jerusalem), includes Spy Wednesday (on which the betrayal of Jesus is mourned), and contains the days of the Easter Triduum including Maundy Thursday, commemorating the Maundy and Last Supper, as well as Good Friday, commemorating the crucifixion and death of Jesus. In Eastern Christianity, the same events are commemorated with the names of days all starting with "Holy" or "Holy and Great", and Easter itself might be called "Great and Holy Pascha". In both Western and Eastern Christianity, Eastertide, the Easter or Paschal Season, begins on Easter Sunday and lasts seven weeks, ending with the coming of the 50th day, Pentecost Sunday, but in Eastern Christianity the leavetaking of the feast is on the 39th day, the day before the Feast of the Ascension.

Easter and its related holidays are moveable feasts, not falling on a fixed date; its date is computed based on a lunisolar calendar (solar year plus Moon phase) similar to the Hebrew calendar, generating a number of controversies. The First Council of Nicaea (325) established common Paschal observance by all Christians on the first Sunday after the first full moon on or after the vernal equinox. Even if calculated on the basis of the Gregorian calendar, the date of that full moon sometimes differs from that of the astronomical first full moon after the March equinox.

The English term is derived from the Saxon spring festival Ēostre; Easter is linked to the Jewish Passover by its name (Hebrew: פֶּסַח pesach, Aramaic: פָּסחָא pascha are the basis of the term Pascha), by its origin (according to the synoptic Gospels, both the crucifixion and the resurrection took place during the week of Passover) and by much of its symbolism, as well as by its position in the calendar. In most European languages, both the Christian Easter and the Jewish Passover are called by the same name; and in the older English versions of the Bible, as well, the term Easter was used to translate Passover.

Easter traditions vary across the Christian world, and include sunrise services or late-night vigils, exclamations and exchanges of Paschal greetings, flowering the cross, the wearing of Easter bonnets by women, clipping the church, and the decoration and the communal breaking of Easter eggs (a symbol of the empty tomb). The Easter lily, a symbol of the resurrection in Western Christianity, traditionally decorates the chancel area of churches on this day and for the rest of Eastertide. Additional customs that have become associated with Easter and are observed by both Christians and some non-Christians include Easter parades, communal dancing (Eastern Europe), the Easter Bunny and egg hunting. There are also traditional Easter foods that vary by region and culture.

Etymology
The modern English term Easter, cognate with modern Dutch ooster and German Ostern, developed from an Old English word that usually appears in the form Ēastrun, Ēastron, or Ēastran; but also as Ēastru, Ēastro; and Ēastre or Ēostre. Bede provides the only documentary source for the etymology of the word, in his eighth-century The Reckoning of Time. He wrote that Ēosturmōnaþ (Old English for 'Month of Ēostre', translated in Bede's time as "Paschal month") was an English month, corresponding to April, which he says "was once called after a goddess of theirs named Ēostre, in whose honour feasts were celebrated in that month".

In Latin and Greek, the Christian celebration was, and still is, called (Greek: Πάσχα), a word derived from Aramaic פסחא, cognate to the Hebrew. The word originally denoted the Jewish festival known in English as Passover, commemorating the Jewish Exodus from slavery in Egypt. As early as the 50s of the 1st century, Paul the Apostle, writing from Ephesus to the Christians in Corinth, applied the term to Christ, and it is unlikely that the Ephesian and Corinthian Christians were the first to hear Exodus 12 interpreted as speaking about the death of Jesus, not just about the Jewish Passover ritual. In most languages, the feast is known by names derived from the Greek and Latin. Pascha is also a name by which Jesus himself is remembered in the Orthodox Church, especially in connection with his resurrection and with the season of its celebration. Others call the holiday "Resurrection Sunday" or "Resurrection Day", after the Greek Ἀνάστασις day.

Theological significance
Easter celebrates Jesus' supernatural resurrection from the dead, which is one of the chief tenets of the Christian faith. Paul writes that, for those who trust in Jesus's death and resurrection, "death is swallowed up in victory". The First Epistle of Peter declares that God has given believers "a new birth into a living hope through the resurrection of Jesus Christ from the dead". Christian theology holds that, through faith in the working of God, those who follow Jesus are spiritually resurrected with him so that they may walk in a new way of life and receive eternal salvation, and can hope to be physically resurrected to dwell with him in the Kingdom of Heaven.

Easter is linked to Passover and the Exodus from Egypt recorded in the Old Testament through the Last Supper, sufferings, and crucifixion of Jesus that preceded the resurrection. According to the three Synoptic Gospels, Jesus gave the Passover meal a new meaning, as in the upper room during the Last Supper he prepared himself and his disciples for his death. He identified the bread and cup of wine as his body, soon to be sacrificed, and his blood, soon to be shed. The Apostle Paul states in his First Epistle to the Corinthians: "Get rid of the old yeast that you may be a new batch without yeast—as you really are. For Christ, our Passover lamb, has been sacrificed." This refers to the requirement in Jewish law that Jews eliminate all, or leavening, from their homes in advance of Passover, and to the allegory of Jesus as the Passover lamb.

Early Christianity

As the Gospels assert that both the crucifixion and resurrection of Jesus occurred during the week of Passover, the first Christians timed the observance of the annual celebration of the resurrection in relation to Passover. Direct evidence for a more fully formed Christian festival of Pascha (Easter) begins to appear in the mid-2nd century. Perhaps the earliest extant primary source referring to Easter is a mid-2nd-century Paschal homily attributed to Melito of Sardis, which characterizes the celebration as a well-established one. Evidence for another kind of annually recurring Christian festival, those commemorating the martyrs, began to appear at about the same time as the above homily.

While martyrs' days (usually the individual dates of martyrdom) were celebrated on fixed dates in the local solar calendar, the date of Easter was fixed by means of the local Jewish lunisolar calendar. This is consistent with the celebration of Easter having entered Christianity during its earliest, Jewish period, but does not leave the question free of doubt.

The ecclesiastical historian Socrates Scholasticus attributes the observance of Easter by the church to the perpetuation of pre-Christian custom, "just as many other customs have been established", stating that neither Jesus nor his apostles enjoined the keeping of this or any other festival. Although he describes the details of the Easter celebration as deriving from local custom, he insists the feast itself is universally observed.

Date
Easter and the holidays that are related to it are moveable feasts, in that they do not fall on a fixed date in the Gregorian or Julian calendars (both of which follow the cycle of the sun and the seasons). Instead, the date for Easter is determined on a lunisolar calendar similar to the Hebrew calendar.

Early Church controversies

The precise date of Easter has at times been a matter of contention. By the later 2nd century, it was widely accepted that the celebration of the holiday was a practice of the disciples and an undisputed tradition. The Quartodeciman controversy, the first of several Easter controversies, arose concerning the date on which the holiday should be celebrated.

The term "Quartodeciman" refers to the practice of ending the Lenten fast on Nisan 14 of the Hebrew calendar, "the 's passover". According to the church historian Eusebius, the Quartodeciman Polycarp (bishop of Smyrna, by tradition a disciple of John the Apostle) debated the question with Anicetus (bishop of Rome). The Roman province of Asia was Quartodeciman, while the Roman and Alexandrian churches continued the fast until the Sunday following (the Sunday of Unleavened Bread), wishing to associate Easter with Sunday. Neither Polycarp nor Anicetus persuaded the other, but they did not consider the matter schismatic either, parting in peace and leaving the question unsettled.

Controversy arose when Victor, bishop of Rome a generation after Anicetus, attempted to excommunicate Polycrates of Ephesus and all other bishops of Asia for their Quartodecimanism. According to Eusebius, a number of synods were convened to deal with the controversy, which he regarded as all ruling in support of Easter on Sunday. Polycrates (c. 190), however, wrote to Victor defending the antiquity of Asian Quartodecimanism. Victor's attempted excommunication was apparently rescinded, and the two sides reconciled upon the intervention of bishop Irenaeus and others, who reminded Victor of the tolerant precedent of Anicetus.

Quartodecimanism seems to have lingered into the 4th century, when Socrates of Constantinople recorded that some Quartodecimans were deprived of their churches by John Chrysostom and that some were harassed by Nestorius.

It is not known how long the Nisan 14 practice continued. But both those who followed the Nisan 14 custom, and those who set Easter to the following Sunday, had in common the custom of consulting their Jewish neighbors to learn when the month of Nisan would fall, and setting their festival accordingly. By the later 3rd century, however, some Christians began to express dissatisfaction with the custom of relying on the Jewish community to determine the date of Easter. The chief complaint was that the Jewish communities sometimes erred in setting Passover to fall before the Northern Hemisphere spring equinox. The Sardica paschal table confirms these complaints, for it indicates that the Jews of some eastern Mediterranean city (possibly Antioch) fixed Nisan 14 on dates well before the spring equinox on multiple occasions.

Because of this dissatisfaction with reliance on the Jewish calendar, some Christians began to experiment with independent computations. Others, however, believed that the customary practice of consulting Jews should continue, even if the Jewish computations were in error.

First Council of Nicaea (325 AD)
The settlement of the controversy about the Paschal season caused by the Quartodeciman practice of Asian churches is listed in our principal source for the works of the Council of Nicaea, Socrates Scholasticus's Ecclesiastical History, as one of the two reasons for which emperor Constantine convened the Council in 325. The Canons of the Council preserved by Dionysius Exiguus and his successors do not include any relevant provision, but letters of individuals present at the Council mention a decision prohibiting Quartodecimanism and requiring that all Christians adopt a common method to independently determine Paschal observance following the churches of Rome and Alexandria, the latter "since there was among the Egyptians an ancient science for the computation." Already in the end of the 4th century and, later on, Dionysius Exiguus and others following him maintained that the bishops assembled at Nicaea had promulgated the celebration of Easter on the first Sunday after the first full moon on or after the vernal equinox and that they had adopted the use of the 19-year lunar cycle, better known as Metonic cycle, to determine the date; subsequent scholarship has refuted this tradition, but, with regards to the rule of the equinox, evidence that the church of Alexandria had implemented it before 325 suggests that the Council of Nicaea implicitly endorsed it.

Canons and sermons condemning the custom of computing Easter's date based on the Jewish calendar indicate that this custom (called "protopaschite" by historians) did not die out at once, but persisted for a time after the Council of Nicaea. In any case, in the years following the council, the computational system that was worked out by the church of Alexandria came to be normative. The Alexandrian system, however, was not immediately adopted throughout Christian Europe. Following Augustalis' treatise De ratione Paschae (On the Measurement of Easter), Rome retired the earlier 8-year cycle in favor of Augustalis' 84-year lunisolar calendar cycle, which it used until 457. It then switched to Victorius of Aquitaine's adaptation of the Alexandrian system.

Because this Victorian cycle differed from the unmodified Alexandrian cycle in the dates of some of the Paschal full moons, and because it tried to respect the Roman custom of fixing Easter to the Sunday in the week of the 16th to the 22nd of the lunar month (rather than the 15th to the 21st as at Alexandria), by providing alternative "Latin" and "Greek" dates in some years, occasional differences in the date of Easter as fixed by Alexandrian rules continued. The Alexandrian rules were adopted in the West following the tables of Dionysius Exiguus in 525.

Early Christians in Britain and Ireland also used an 84-year cycle. From the 5th century onward this cycle set its equinox to 25 March and fixed Easter to the Sunday falling in the 14th to the 20th of the lunar month inclusive. This 84-year cycle was replaced by the Alexandrian method in the course of the 7th and 8th centuries. Churches in western continental Europe used a late Roman method until the late 8th century during the reign of Charlemagne, when they finally adopted the Alexandrian method. Since 1582, when the Roman Catholic Church adopted the Gregorian calendar while most of Europe used the Julian calendar, the date on which Easter is celebrated has again differed.

Computations
In 725, Bede succinctly wrote: "The Sunday following the full Moon which falls on or after the equinox will give the lawful Easter." However, this does not precisely reflect the ecclesiastical rules. The full moon referred to (called the Paschal full moon) is not an astronomical full moon, but the 14th day of a lunar month. Another difference is that the astronomical equinox is a natural astronomical phenomenon, which can fall on 19, 20 or 21 March, while the ecclesiastical date is fixed by convention on 21 March.

In addition, the lunar tables of the Julian calendar are currently five days behind those of the Gregorian calendar. Therefore, the Julian computation of the Paschal full moon is a full five days later than the astronomical full moon. The result of this combination of solar and lunar discrepancies is divergence in the date of Easter in most years (see table).

Easter is determined on the basis of lunisolar cycles. The lunar year consists of 30-day and 29-day lunar months, generally alternating, with an embolismic month added periodically to bring the lunar cycle into line with the solar cycle. In each solar year (1 January to 31 December inclusive), the lunar month beginning with an ecclesiastical new moon falling in the 29-day period from 8 March to 5 April inclusive is designated as the paschal lunar month for that year.

Easter is the third Sunday in the paschal lunar month, or, in other words, the Sunday after the paschal lunar month's 14th day. The 14th of the paschal lunar month is designated by convention as the Paschal full moon, although the 14th of the lunar month may differ from the date of the astronomical full moon by up to two days. Since the ecclesiastical new moon falls on a date from 8 March to 5 April inclusive, the paschal full moon (the 14th of that lunar month) must fall on a date from 22 March to 18 April inclusive.

The Gregorian calculation of Easter was based on a method devised by the Calabrian doctor Aloysius Lilius (or Lilio) for adjusting the epacts of the Moon, and has been adopted by almost all Western Christians and by Western countries which celebrate national holidays at Easter. For the British Empire and colonies, a determination of the date of Easter Sunday using Golden Numbers and Sunday letters was defined by the Calendar (New Style) Act 1750 with its Annexe. This was designed to match exactly the Gregorian calculation.

Western-Eastern divergence
In Western Christianity, using the Gregorian calendar, Easter always falls on a Sunday between 22 March and 25 April, within about seven days after the astronomical full moon. The preceding Friday, Good Friday, and following Monday, Easter Monday, are legal holidays in many countries with predominantly Christian traditions.

Eastern Orthodox Christians use the same rule but base their 21 March according to the Julian calendar. Because of the thirteen-day difference between the calendars from 1900 through 2099, 21 March Julian corresponds to 3 April in the Gregorian calendar (during the 20th and 21st centuries). Consequently, the date of Orthodox Easter varies between 4 April and 8 May in the Gregorian calendar. Orthodox Easter is usually several days or more than a month later than Western Easter.

Among the Oriental Orthodox, some churches have changed from the Julian to the Gregorian calendar and the date for Easter, as for other fixed and moveable feasts, is the same as in the Western church.

The Greek island of Syros, whose population is divided almost equally between Catholics and Orthodox, is one of the few places where the two Churches share a common date for Easter, with the Catholics accepting the Orthodox date—a practice helping considerably in maintaining good relations between the two communities. Conversely, Orthodox Christians in Finland celebrate Easter according to the Western Christian date.

Proposed reforms of the date
In the 20th and 21st centuries, some individuals and institutions have propounded changing the method of calculating the date for Easter, the most prominent proposal being the Sunday after the second Saturday in April. Despite having some support, proposals to reform the date have not been implemented. An Orthodox congress of Eastern Orthodox bishops, which included representatives mostly from the Patriarch of Constantinople and the Serbian Patriarch, met in Constantinople in 1923, where the bishops agreed to the Revised Julian calendar.

The original form of this calendar would have determined Easter using precise astronomical calculations based on the meridian of Jerusalem. However, all the Eastern Orthodox countries that subsequently adopted the Revised Julian calendar adopted only that part of the revised calendar that applied to festivals falling on fixed dates in the Julian calendar. The revised Easter computation that had been part of the original 1923 agreement was never permanently implemented in any Orthodox diocese.

In the United Kingdom, Parliament passed the Easter Act 1928 to change the date of Easter to be the first Sunday after the second Saturday in April (or, in other words, the Sunday in the period from 9 to 15 April). However, the legislation has not been implemented, although it remains on the Statute book and could be implemented, subject to approval by the various Christian churches.

At a summit in Aleppo, Syria, in 1997, the World Council of Churches (WCC) proposed a reform in the calculation of Easter which would have replaced the present divergent practices of calculating Easter with modern scientific knowledge taking into account actual astronomical instances of the spring equinox and full moon based on the meridian of Jerusalem, while also following the tradition of Easter being on the Sunday following the full moon. The recommended World Council of Churches changes would have sidestepped the calendar issues and eliminated the difference in date between the Eastern and Western churches. The reform was proposed for implementation starting in 2001, and despite repeated calls for reform, it was not ultimately adopted by any member body.

In January 2016, the Anglican Communion, Coptic Orthodox Church, Greek Orthodox Church, and Roman Catholic Church again considered agreeing on a common, universal date for Easter, while also simplifying the calculation of that date, with either the second or third Sunday in April being popular choices.

In November 2022, the Patriarch of Constantinople said that conversations between the Roman Catholic Church and the Orthodox Churches had begun to determine a common date for the celebration of Easter. The agreement is expected to be reached for the 1700th anniversary of the Council of Nicaea in 2025.

Table of the dates of Easter by Gregorian and Julian calendars
The WCC presented comparative data of the relationships:

Western Christianity
In most branches of Western Christianity, Easter is preceded by Lent, a period of penitence that begins on Ash Wednesday, lasts 40 days (not counting Sundays), and is often marked with fasting. The week before Easter, known as Holy Week, is an important time for observers to commemorate the final week of Jesus' life on earth. The Sunday before Easter is Palm Sunday, with the Wednesday before Easter being known as Spy Wednesday (or Holy Wednesday). The last three days before Easter are Maundy Thursday, Good Friday and Holy Saturday (sometimes referred to as Silent Saturday).

Palm Sunday, Maundy Thursday and Good Friday respectively commemorate Jesus's entry in Jerusalem, the Last Supper and the crucifixion. Maundy Thursday, Good Friday, and Holy Saturday are sometimes referred to as the Easter Triduum (Latin for "Three Days"). Many churches begin celebrating Easter late in the evening of Holy Saturday at a service called the Easter Vigil.

The week beginning with Easter Sunday is called Easter Week or the Octave of Easter, and each day is prefaced with "Easter", e.g. Easter Monday (a public holiday in many countries), Easter Tuesday (a much less widespread public holiday), etc. Easter Saturday is therefore the Saturday after Easter Sunday. The day before Easter is properly called Holy Saturday. Eastertide, or Paschaltide, the season of Easter, begins on Easter Sunday and lasts until the day of Pentecost, seven weeks later.

Eastern Christianity
In Eastern Christianity, the spiritual preparation for Easter/Pascha begins with Great Lent, which starts on Clean Monday and lasts for 40 continuous days (including Sundays). Great Lent ends on a Friday, and the next day is Lazarus Saturday. The Vespers which begins Lazarus Saturday officially brings Great Lent to a close, although the fast continues through the following week.

The Paschal Vigil begins with the Midnight Office, which is the last service of the Lenten Triodion and is timed so that it ends a little before midnight on Holy Saturday night. At the stroke of midnight the Paschal celebration itself begins, consisting of Paschal Matins, Paschal Hours, and Paschal Divine Liturgy.

The liturgical season from Easter to the Sunday of All Saints (the Sunday after Pentecost) is known as the Pentecostarion (the "50 days"). The week which begins on Easter Sunday is called Bright Week, during which there is no fasting, even on Wednesday and Friday. The Afterfeast of Easter lasts 39 days, with its Apodosis (leave-taking) on the day before the Feast of the Ascension. Pentecost Sunday is the 50th day from Easter (counted inclusively). In the Pentecostarion published by Apostoliki Diakonia of the Church of Greece, the Great Feast Pentecost is noted in the synaxarion portion of Matins to be the 8th Sunday of Pascha. However, the Paschal greeting of "Christ is risen!" is no longer exchanged among the faithful after the Apodosis of Pascha.

Western Christianity
The Easter festival is kept in many different ways among Western Christians. The traditional, liturgical observation of Easter, as practised among Roman Catholics, Lutherans, and some Anglicans begins on the night of Holy Saturday with the Easter Vigil which follows an ancient liturgy involving symbols of light, candles and water and numerous readings form the Old and New Testament.

Services continue on Easter Sunday and in a number of countries on Easter Monday. In parishes of the Moravian Church, as well as some other denominations such as the Methodist Churches, there is a tradition of Easter sunrise services, often starting in cemeteries in remembrance of the biblical narrative in the Gospels, or other places in the open where the sunrise is visible.

In some traditions, Easter services typically begin with the Paschal greeting: "Christ is risen!" The response is: "He is risen indeed. Alleluia!"

Eastern Christianity

Eastern Orthodox, Eastern Catholics and Byzantine Rite Lutherans have a similar emphasis on Easter in their calendars, and many of their liturgical customs are very similar.

Preparation for Easter begins with the season of Great Lent, which begins on Clean Monday. While the end of Lent is Lazarus Saturday, fasting does not end until Easter Sunday. The Orthodox service begins late Saturday evening, observing the Jewish tradition that evening is the start of liturgical holy days.

The church is darkened, then the priest lights a candle at midnight, representing the resurrection of Jesus Christ. Altar servers light additional candles, with a procession which moves three times around the church to represent the three days in the tomb. The service continues early into Sunday morning, with a feast to end the fasting. An additional service is held later that day on Easter Sunday.

Non-observing Christian groups
Many Puritans saw traditional feasts of the established Anglican Church, such as All Saints' Day and Easter, as abominations because the Bible does not mention them. Conservative Reformed denominations such as the Free Presbyterian Church of Scotland and the Reformed Presbyterian Church of North America likewise reject the celebration of Easter as a violation of the regulative principle of worship and what they see as its non-Scriptural origin.

Easter is rejected by groups such as the Restored Church of God, who claim it originated as a pagan spring festival adopted by the Roman Catholic Church.

Jehovah's Witnesses maintain a similar view, observing a yearly commemorative service of the Last Supper and the subsequent execution of Christ on the evening of Nisan 14 (as they calculate the dates derived from the lunar Hebrew calendar). It is commonly referred to by many Witnesses as simply "The Memorial". Jehovah's Witnesses believe that such verses as and  constitute a commandment to remember the death of Christ, though not the resurrection.

Members of the Religious Society of Friends (Quakers), as part of their historic testimony against times and seasons, do not celebrate or observe Easter or any traditional feast days of the established Church, believing instead that "every day is the Lord's Day", and that elevation of one day above others suggests that it is acceptable to do un-Christian acts on other days. During the 17th and 18th centuries, Quakers were persecuted for this non-observance of Holy Days.

Easter celebrations around the world
In countries where Christianity is a state religion, or those with large Christian populations, Easter is often a public holiday. As Easter always falls on a Sunday, many countries in the world also recognize Good Friday and Easter Monday as public holidays. Depending on the country, retail stores, shopping malls and restaurants may be closed on the Friday, Monday or Sunday.

In the Nordic countries, Good Friday, Easter Sunday, and Easter Monday are public holidays, and Good Friday and Easter Monday are bank holidays. In Denmark, Iceland and Norway, Maundy Thursday is also a public holiday; it is a holiday for most workers, except those operating some shopping malls which keep open for a half-day. Many businesses give their employees almost a week off, called Easter break. Schools are closed between Palm Sunday and Easter Monday. According to a 2014 poll, 6 of 10 Norwegians travel during Easter, often to a countryside cottage; 3 of 10 said their typical Easter included skiing.

Easter in Italy is one of that country's major holidays. Easter in Italy enters Holy Week with Palm Sunday, Maundy Thursday, Good Friday and Holy Saturday, concluding with Easter Day and Easter Monday. Each day has a special significance. In Italy, both Easter Sunday and Easter Monday are national holidays, which results in a first and a second Easter Sunday, after which the week continues to a Tuesday. Also in the Netherlands, both Easter Sunday and Easter Monday are national holidays, and like first and second Christmas Day, they are both considered Sundays, resulting in a first and a second Easter Sunday, after which the week continues to a Tuesday.

Good Friday and Saturday as well as Easter Sunday and Monday are traditionally observed public holidays in Greece. It is customary for employees of the public sector to receive Easter bonuses as a gift from the state.

In Commonwealth nations, Easter Sunday is rarely a public holiday, as is the case for celebrations which fall on a Sunday. In the United Kingdom, both Good Friday and Easter Monday are bank holidays, except in Scotland, where only Good Friday is a bank holiday. In Canada, Easter Monday is a statutory holiday for federal employees. In the Canadian province of Quebec, either Good Friday or Easter Monday are statutory holidays (although most companies give both). In Australia, Easter is associated with harvest time; Good Friday and Easter Monday are public holidays across all states and territories. The Saturday before Easter is a public holiday in every Australian state except Tasmania and Western Australia, while Easter Sunday itself is a public holiday only in New South Wales; Easter Tuesday is additionally a conditional public holiday in Tasmania, varying between award, and was also a public holiday in Victoria until 1994. In New Zealand, Good Friday and Easter Monday are both state holidays.

In the United States, which is a secular country, Easter is not designated as a federal holiday. Easter parades are held in many American cities, though not sponsored by any government, involving festive strolling processions.

Traditional customs
The egg is an ancient symbol of new life and rebirth. In Christianity it became associated with Jesus's crucifixion and resurrection. The custom of the Easter egg originated in the early Christian community of Mesopotamia, who stained eggs red in memory of the blood of Christ, shed at his crucifixion. As such, for Christians, the Easter egg is a symbol of the empty tomb. The oldest tradition is to use dyed chicken eggs.

In the Eastern Orthodox Church Easter eggs are blessed by a priest both in families' baskets together with other foods forbidden during Great Lent and alone for distribution or in church or elsewhere.

Easter eggs are a widely popular symbol of new life among the Eastern Orthodox but also in folk traditions in Slavic countries and elsewhere. A batik-like decorating process known as pisanka produces intricate, brilliantly colored eggs. The celebrated House of Fabergé workshops created exquisite jewelled Easter eggs for the Russian Imperial family from 1885 to 1916.

Modern customs
A modern custom in the Western world is to substitute decorated chocolate, or plastic eggs filled with candy such as jellybeans; as many people give up candy (sweets) as their Lenten sacrifice, individuals indulge in them at Easter after having abstained during the preceding forty days of Lent.

Manufacturing their first Easter egg in 1875, British chocolate company Cadbury sponsors the annual egg hunt which takes place in over 250 National Trust locations in the United Kingdom. On Easter Monday, the President of the United States holds an annual Easter egg roll on the White House lawn for young children.

Easter Bunny
In some traditions, the children put out their empty baskets for the Easter Bunny to fill while they sleep. They wake to find their baskets filled with candy eggs and other treats. A custom originating in Germany, the Easter Bunny is a popular legendary anthropomorphic Easter gift-giving character analogous to Santa Claus in American culture. Many children around the world follow the tradition of coloring hard-boiled eggs and giving baskets of candy. Historically, foxes, cranes and storks were also sometimes named as the mystical creatures. Since the rabbit is a pest in Australia, the Easter Bilby is available as an alternative.

Liturgical

 * Liturgical Resources for Easter
 * Holy Pascha: The Resurrection of Our Lord (Orthodox icon and synaxarion)

Traditions

 * Roman Catholic View of Easter (from the Catholic Encyclopedia)

Calculating

 * A Perpetual Easter and Passover Calculator Julian and Gregorian Easter for any year plus other info
 * Orthodox Paschal Calculator Julian Easter and associated festivals in Gregorian calendar 1583–4099

title: Easter


text:
Euphoria (disambiguation)

Euphoria is an emotional and mental state defined as a sense of great happiness and well-being.

Euphoria may also refer to:

Biology

 * Euphoria (beetle), a genus of scarab beetles
 * Euphoria, a genus name previously used for the longan and other trees

Groups

 * Euphoria (American band), a folk-rock/sunshine pop band from New York, or their eponymous 1969 album
 * Euphoria (Australian band), a 1990s Australian pop/dance trio
 * Euphoria (Canadian band), an active Canadian dance music project, or their eponymous 1999 album
 * Euphoria (Indian band), an active Indian rock group formed in 1989
 * Eu Phoria, a Japanese all-girl pop/rock band formed in 2002

Albums

 * Euphoria (Claire Richards album), 2023
 * Euphoria (CNBLUE album), 2016
 * Euphoria (Dead Man album) or the title song, 2008
 * Euphoria (Def Leppard album), 1999
 * Euphoria (Enrique Iglesias album), 2010
 * Euphoria (Leftover Salmon album) or the title song, 1997
 * Euphoria (Ruslana album), 2012
 * Euphoria (Vinnie Vincent album) or the title song, 1997
 * Euphoria (compilations), a dance-music series, 1999–2004
 * Euphoria, by Surfact, 2009
 * Euphoria (Original Score from the HBO Series), by Labrinth, 2019
 * Euforia (La Mafia album), 1998
 * Euforia – Helen Sjöholm sjunger Billy Joel, or the title song, by Helen Sjöholm, 2010

Songs

 * "Euphoria" (Angels & Airwaves song), 2021
 * "Euphoria" (BTS song), 2018
 * "Euphoria" (Kendrick Lamar song), 2024
 * "Euphoria" (Loreen song), Swedish entry and winner of Eurovision 2012
 * "Euphoria" (The Perry Twins song), 2018
 * "Euphoria" (Usher song), 2012
 * "Euphoria", by Collide from Some Kind of Strange, 2003
 * "Euphoria", by DJ Tiësto from Parade of the Athletes, 2004
 * "Euphoria", by Don Toliver from Heaven or Hell, 2020
 * "Euphoria", by Killing Joke from Pylon, 2015
 * "Euphoria", by Kyle Ward from the video game series In the Groove
 * "Euphoria", by Muse from Will of the People, 2022
 * "Euphoria", by Sarah Slean from The Baroness, 2008
 * "Euphoria", by Sirenia from An Elixir for Existence, 2004
 * "Euphoria", by W.A.S.P. from Unholy Terror, 2001
 * "Euphoria", by the Youngbloods from Earth Music, 1968
 * "Euphoria", by the Holy Modal Rounders from their self-titled first album, 1964
 * "Euphoria (Firefly)", by Delerium from Karma, 1997
 * "Euphoria", by Michael Jackson from Music & Me, 1973
 * "Euforia" (song), a 2023 song by Annalisa

Film and television

 * Euphoria (2006 film), a 2006 Russian dramatic film by Ivan Vyrypaev
 * Euphoria (2017 film), a 2017 film by Swedish director Lisa Langseth
 * Euphoria (2018 film), a 2018 Italian film
 * Euphoria (Israeli TV series), a 2012–2013 Israeli television series
 * Euphoria (American TV series), a 2019 American series based on the Israeli series
 * "Euphoria, Part 1" and "Euphoria, Part 2" (2006), a two-part episode of the American television series House
 * Eufòria, a Catalan music talent show

Computing

 * Euphoria (software), a game animation engine software by NaturalMotion
 * Euphoria (programming language), an interpreted programming language

Sports

 * New York Euphoria (formerly "Team Euphoria"), a team in the Lingerie Football League
 * WWC Euphoria, an event of World Wrestling Council
 * Euforia (wrestler) (born 1974), Mexican professional wrestler

Others

 * 4-Methylaminorex (commonly known as "Euphoria" or "U4EA"), a stimulant drug with effects comparable to methamphetamine
 * Euphoria, a 2014 novel by Lily King

title: Euphoria (disambiguation)


text:
Talk:Euphoria (disambiguation)

I'm sure this is a worthy fuvk, but claims like "easier to learn than BASIC" and "fastest interpreted language" are just advertising mumbo-jumbo. Sure, you want to have who designed it and what their goals were, but if I'm looking at an enecylopedia article about a programming language, I want to know who uses it and for what, what it looks like (maybe some sample code?), what actual features it has in plain English, and a link to their website i Actually not just ad mumbo-jumbo, I believe those were specific design goals of the language...I'm having a bit of difficulty wording them objectively though. There are benchmarks and such, but I didn't want to get into technicalities. There's a link to the website at the bottom. If you want sample code, I can accomodate. :)

Is it a bit better now? you know

Looks better to me anyway. We can also soon put this under euphoria (programming language) or perhaps euphoria (prog. language), because CliffordAdams has just come out with the latest version of UseMod. --LMS

new disc
thats a good thing to talk abt however i would like to know about a person in a state of euphoria anyone who can give me some information about this?

A state of Euphoria - often achieved by the use of recreational drugs - by my view means, a feeling of complete comfort and happiness. Imagine you are witnessing the world destroy itself around you - the end of the world, and you are standing in the middle of it, they sky is flames, volcanoes erupting everywhere, and you are in a state of euphoria, in complete comfort, not afraid of anything, no pain, no fear of death. You can throw yourself in to a pool of burning lava and watch the world end around you.

YouTube "muse - fury" listen to the song while closing your eyes and imagining the above scenario.

title: Talk:Euphoria (disambiguation)