17.  And with respect to these instances we might say much, rehearsing in detail the marvellous circumstances of each event:  but as you have been already wearied both by the superposed fast of the Preparation ἐκ τῆς ὑπερθέσεως τῆς νηστείας τῆς παρασκευῆς, Ed. Bened.  “The ecclesiastical term τῆς ὑπερθέσεως we have rendered, according to the interpretation received among the Latins, by the word ‘superpositio.’  The ancients meant by it a fast continued for two or three days without food.  Moreover, since the great week was observed with severer fastings, there were many who passed either the whole week or four, three, or two days, namely the Preparation and the Holy Sabbath (Easter Eve), entirely fasting as is testified by S. Irenæus (Euseb. Hist. V. 24) and others.  The continuance of the fast throughout the Friday and Saturday was highly approved, as may be seen from the Apostolical Constitutions, V. 18.”  The passage referred to is as follows:  “Do you therefore fast on the days of the Passover, beginning from the second day of the week until the Preparation and the Sabbath, six days, making use only of bread, and salt, and herbs, and water for your drink:  but abstain on these days from wine and flesh, for they are days of lamentation and not of fasting.  Do ye who are able fast throughout the Preparation and the Sabbath entirely, tasting nothing till the cockcrowing at night; but if any one is not able to combine them both, let the Sabbath at least be observed.”, and by the watchings The fast of the Great Sabbath was to be continued through the night, as prescribed in the Apost. Const. V. 19:  “Continue until cock-crowing and break off your fast at dawn of the first day of the week, which is the Lord’s day, keeping awake from evening until cock-crowing:  and assembling together in the Church, watch and pray and beseech God, in your night-long vigil, reading the Law, the Prophets, and the Psalms, until the crowing of the cocks:  and after baptizing your Catechumens, and reading the Gospel in fear and trembling, and speaking to the people the things pertaining to salvation, so cease from your mourning.”  A chief reason for the watching was that Christ was expected to return at the same hour in which He rose.  On the meaning of “superposition” see Routh’s note on the Synodical Epistle of Irenæus to Victor of Rome (Rell. Sac. ii. p. 45, ss.), and the passage of Dionysius of Alexandria there quoted., let what has been cursorily spoken concerning them suffice for a while; these words having been as it were sown thinly, that you, receiving the seed like richest ground, may in bearing fruit increase them.  But be it remembered, that the Apostles also raised the dead; Peter raised Tabitha in Joppa, and Paul raised Eutychus in Troas; and thus did all the other Apostles, even though the wonders wrought by each have not all been written.  Further, remember all the sayings in the first Epistle to the Corinthians, which Paul wrote against them who said, How are the dead raised, and with what manner of body do they come 1 Cor. xv. 35.?  And how he says, For if the dead rise not, then is not Christ raised Ib. v. 16.; and how he called them fools Ib. v. 36., who believed not; and remember the whole of his teaching there concerning the resurrection of the dead, and how he wrote to the Thessalonians, But we would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as the rest which have no hope 1 Thess. iv. 13., and all that follows:  but chiefly that, And the dead in Christ shall rise first Ib. v. 16..