Abstract
This paper argues that the transition from the Merovingian to the Carolingian world involved important changes in the way that Frankish communities reckoned and coordinated calendars. It analyses evidence for the spread of Easter tables, treatises, annals and other sources to demonstrate that the paschal work of Dionysius Exiguus spread from Insular-influenced centres in the north of the Frankish kingdoms rather than from the south. It finds that the process was neither as chaotic nor as politically coordinated as recently argued by Borst. Instead, it highlights the organic spread of texts and tables in the context of the foundation of new monastic centres.
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