Computus

Aelfric provides a very quick overview of Bedan computus and the reckoning of Easter, but his treatment is hardly sufficient to stand on its own. ❋ Prof. De Breeze (2008)

I've read a fair amount of medieval computistical texts, for example, and I wonder whether monks who were immersed in the computus would have seen immediate significance in any use of numbers like 19, 84, or 532 (all key figures in Easter cycles). ❋ Prof. De Breeze (2008)

"De Paschâ computus" was written in the year preceding Easter, ❋ 1840-1916 (1913)

The astronomical work is a sort of computus in four books, in prose and verse, preserved only in a manuscript which formerly belonged to the monastery of Saint-Amand, and is now at Valenciennes. ❋ 1840-1916 (1913)

For decades scientists and other people have worked in vain for a simplification of the computus, assigning Easter to the first Sunday in April or to the Sunday nearest the 7th of April. ❋ 1840-1916 (1913)

To secure uniformity in the observance of feasts and fasts, she began, even in the patristic age, to supply a computus, or system of reckoning, by which the relation of the solar and lunar years might be accommodated and the celebration of Easter determined. ❋ 1840-1916 (1913)

In an ordinance of 789, Charlemagne made provision for the setting-up of schools for boys in which he directed that "in every monastery and cathedral [episcopium]" they were to learn "the psalms and canticles, plain chant, the computus [or regulation of the calendar] and grammar". ❋ 1840-1916 (1913)

[582] From a manuscript, Add. Manuscript 27,589, British Museum, 1360 A.D. The work is a computus in which the date 1360 appears, assigned in the ❋ David Eugene Smith (1902)

Ægidii de Wallecers computus, de cometis, de crepusculis. ❋ John Dee (1567)

De pascha computus; see Talley, Origins, pp. 86, 90-91. ❋ BAR (2009)

MartiiSoI ingredi - tur Arietem: & confimiliter fiet computus in omnibus aliis menfibus. ❋ Unknown (1782)

The computus paschalis, the method of determining the date of Easter and the dependent feasts, was of old considered so important that Durandus (Rit.div. off., ❋ 1840-1916 (1913)

Reform., cap. xviii) it was thought necessary to urge that ecclesiastical students should be trained in the understanding of the computus, by which they could determine the ordo recitandi in each year for themselves, seems to imply that such Ordos as we now possess were not in familiar use in the middle of the sixteenth century. ❋ 1840-1916 (1913)

Clement's evidence may be mentioned the "De paschæ computus", written in 243 and falsely ascribed to Cyprian (P.L., ❋ 1840-1916 (1913)

[3.55] Whitaker, Hist. of Craven, (1805), 330; another computus, discovered later, does not refer to books (ed. ❋ Unknown (1911)

I.) has spoken of the "city of God" (see also pseudo-Cyprian's tractate "de pascha computus"); but for him it lies in Heaven and is the complete contrast of the world. ❋ Adolph Harnack (1890)

» computus fados quam ah'unde y quod prasnomi - namm monafterium civitati debeat quantitatem .. jy quingentorura quartariorum filiginis occafione ❋ Unknown (1773)

[Stop] being such a computus nerdus. [That guy] [must be] a computus nerdus. ❋ Larry Schoof (2004)