(H. S. WI.)
Eras and Periods.
In the article Calendar (q.v.), that part of chronology is treated which relates to the measurement of time, and the principal methods are explained that have been employed, or are still in use, for adjusting the lunar months of the solar year, as well as the intercalations necessary for regulating the civil year according to the celestial motions. But it is necessary to notice here the differentErasandPeriodsthat have been employed by historians, and by the different nations of the world, in recording the succession of time and events, to fix the epochs at which the eras respectively commenced, to ascertain the form and the initial day of the year made use of, and to establish their correspondence with the years of the Christian era. These elements will enable us to convert, by a simple arithmetical operation, any historical date, of which the chronological characters are given according to any era whatever, into the corresponding date in the Christian era.
Julian Period.—Although the Julian period (the invention of Joseph Scaliger, in 1582) is not, properly speaking, a chronological era, yet, on account of its affording considerable facilities in the comparison of different eras with one another, and in marking without ambiguity the years before Christ, it is very generally employed by chronologers. It consists of 7980 Julian years; and the first year of the Christian era corresponded with the year 4714 of the Julian period.
Olympiads.—The Olympic games, so famous in Greek history, were celebrated once every four years, between the new and full moon first following the summer solstice, on the small plain named Olympia in Elis, which was bounded on one side by the river Alpheus, on another by the small tributary stream the Cladeus, and on the other two sides by mountains. The games lasted five days. Their origin, lost in the dimness of remote antiquity, was invested by priestly legends with a sacred character. They were said to have been instituted by the Idaean Heracles, to commemorate his victory over his four brothers in a foot-race. According to a tradition, possibly more authentic, they were re-established by Iphitus, king of Elis, in concert with the Spartan Lycurgus and Cleosthenes of Pisa. The practice was long afterwards adopted of designating the Olympiad, or period of four years, by the name of the victor in the contests of the stadium, and of inscribing his name in the gymnasium of Olympia. The first who received this honour was Coroebus. The games in which Coroebus was victor, and which form the principal epoch of Greek history, were celebrated about the time of the summer solstice 776 years before the common era of the Incarnation, in the 3938th year of the Julian period, and twenty-three years, according to the account of Varro, before the foundation of Rome.
Before the introduction of the Metonic cycle, the Olympic year began sometimes with the full moon which followed, at other times with that which preceded the summer solstice, because the year sometimes contained 384 days instead of 354. But subsequently to its adoption, the year always commenced with the eleventh day of the moon which followed the solstice. In order to avoid troublesome computations, which it would be necessary to recommence for every year, and of which the results differ only by a few days, chronologers generally regard the 1st of July as the commencement of the Olympic year. Some authors, however, among whom are Eusebius, Jerome and the historian Socrates, place its commencement at the 1st of September; these, however, appear to have confounded the Olympic year with the civil year of the Greeks, or the era of the Seleucidae.
It is material to observe, that as the Olympic years and periods begin with the 1st of July, the first six months of a year of our era correspond to one Olympic year, and the last six months to another. Thus, when it is said that the first year of the Incarnation corresponds to the first of the 195th Olympiad, we are to understand that it is only with respect to the last six months of that year that the correspondence takes place. The first six months belonged to the fourth year of the 194th Olympiad. In referring dates expressed by Olympiads to our era, or the contrary, we must therefore distinguish two cases.1st.When the event in question happened between the 1st of January and the 1st of the following July, the sum of the Olympic year and of the year before Christ is always equal to 776. The year of the era, therefore, will be found by subtracting the number of the Olympic year from 776. For example, Varro refers the foundation of Rome to the 21st of April of the third year of the sixth Olympiad, and it is required to find the year before our era. Since five Olympic periods have elapsed, the third year of the sixth Olympiad is 5 × 4 + 3 = 23; therefore, subtracting 23 from 776, we have 753, which is the year before Christ to which the foundation of Rome is referred by Varro.2nd.When the event took place between the summer solstice and the 1st of January following, the sum of the Olympic year and of the year before Christ is equal to 777. The difference, therefore, between 777 and the year in one of the dates will give the year in the other date. Thus, the moon was eclipsed on the 27th of August, a little before midnight, in the year 413 before our era; and it is requiredto find the corresponding year in the Olympic era. Subtract 413 from 777, the remainder is 364; and 364 divided by four gives 91 without a remainder; consequently the eclipse happened in the fourth year of the ninety-first Olympiad, which is the date to which it is referred by Thucydides.If the year is after Christ, and the event took place in one of the first six months of the Olympic year, that is to say, between July and January, we must subtract 776 from the number of the Olympic year to find the corresponding year of our era; but if it took place in one of the last six months of the Olympic year, or between January and July, we must deduct 777. The computation by Olympiads seldom occurs in historical records after the middle of the 5th century of our era.The names of the months were different in the different Grecian states. The Attic months, of which we possess the most certain knowledge, were named as follows:—Hecatombaeon.Gamelion.Metageitnion.Anthesterion.Boëdromion.Elaphebolion.Pyanepsion.Munychion.Maemacterion.Thargelion.Poseideon.Scirophorion.
It is material to observe, that as the Olympic years and periods begin with the 1st of July, the first six months of a year of our era correspond to one Olympic year, and the last six months to another. Thus, when it is said that the first year of the Incarnation corresponds to the first of the 195th Olympiad, we are to understand that it is only with respect to the last six months of that year that the correspondence takes place. The first six months belonged to the fourth year of the 194th Olympiad. In referring dates expressed by Olympiads to our era, or the contrary, we must therefore distinguish two cases.
1st.When the event in question happened between the 1st of January and the 1st of the following July, the sum of the Olympic year and of the year before Christ is always equal to 776. The year of the era, therefore, will be found by subtracting the number of the Olympic year from 776. For example, Varro refers the foundation of Rome to the 21st of April of the third year of the sixth Olympiad, and it is required to find the year before our era. Since five Olympic periods have elapsed, the third year of the sixth Olympiad is 5 × 4 + 3 = 23; therefore, subtracting 23 from 776, we have 753, which is the year before Christ to which the foundation of Rome is referred by Varro.
2nd.When the event took place between the summer solstice and the 1st of January following, the sum of the Olympic year and of the year before Christ is equal to 777. The difference, therefore, between 777 and the year in one of the dates will give the year in the other date. Thus, the moon was eclipsed on the 27th of August, a little before midnight, in the year 413 before our era; and it is requiredto find the corresponding year in the Olympic era. Subtract 413 from 777, the remainder is 364; and 364 divided by four gives 91 without a remainder; consequently the eclipse happened in the fourth year of the ninety-first Olympiad, which is the date to which it is referred by Thucydides.
If the year is after Christ, and the event took place in one of the first six months of the Olympic year, that is to say, between July and January, we must subtract 776 from the number of the Olympic year to find the corresponding year of our era; but if it took place in one of the last six months of the Olympic year, or between January and July, we must deduct 777. The computation by Olympiads seldom occurs in historical records after the middle of the 5th century of our era.
The names of the months were different in the different Grecian states. The Attic months, of which we possess the most certain knowledge, were named as follows:—
Era of the Foundation of Rome.—After the Olympiads, the era most frequently met with in ancient history is that of the foundation of Rome, which is the chronological epoch adopted by all the Roman historians. There are various opinions respecting the year of the foundation of Rome. (1) Fabius Pictor places it in the latter half of the first year of the eighth Olympiad, which corresponds with the 3967th of the Julian period, and with the year 747B.C.(2) Polybius places it in the second year of the seventh Olympiad, corresponding with 3964 of the Julian period, and 750B.C.(3) M. Porcius Cato places it in the first year of the seventh Olympiad, that is, in 3963 of the Julian period, and 751B.C.(4) Verrius Flaccus places it in the fourth year of the sixth Olympiad, that is, in the year 3962 of the Julian period, and 752B.C.(5) Terentius Varro places it in the third year of the sixth Olympiad, that is, in the year 3961 of the Julian period, and 753B.C.A knowledge of these different computations is necessary, in order to reconcile the Roman historians with one another, and even any one writer with himself. Livy in general adheres to the epoch of Cato, though he sometimes follows that of Fabius Pictor. Cicero follows the account of Varro, which is also in general adopted by Pliny. Dionysius of Halicarnassus follows Cato. Modern chronologers for the most part adopt the account of Varro, which is supported by a passage in Censorinus, where it is stated that the 991st year of Rome commenced with the festival of the Palilia, in the consulship of Ulpius and Pontianus. Now this consulship corresponded with the 238th year of our era; therefore, deducting 238 from 991, we have 753 to denote the year before Christ. The Palilia commenced on the 21st of April; and all the accounts agree in regarding that day as the epoch of the foundation of Rome.
The Romans employed two sorts of years, the civil year, which was used in the transaction of public and private affairs, and the consular year, according to which the annals of their history have been composed. The civil year commenced with the calends of January, but this did not hold a fixed place in the solar year till the time of Julius Caesar (seeCalendar). The installation of the consuls regulated the commencement of the consular year. The initial day of the consulate was never fixed, at least before the 7th century of Rome, but varied with the different accidents which in times of political commotion so frequently occurred to accelerate or retard the elections. Hence it happens that a consular year, generally speaking, comprehends a part not only of two Julian years, but also of two civil years. The consulate is the date employed by the Latin historians generally, and by many of the Greeks, down to the 6th century of our era.In the era of Rome the commencement of the year is placed at the 21st of April; an event therefore which happened in the months of January, February, March, or during the first twenty days of April, in the year (for example) 500 of Rome, belongs to the civil year 501. Before the time of the Decemvirs, however, February was the last month of the year. Many authors confound the year of Rome with the civil year, supposing them both to begin on the 1st of January. Others again confound both the year of Rome and the civil year with the Julian year, which in fact became the civil year after the regulation of the calendar by Julius Caesar. Through a like want of attention, many writers also, particularly among the moderns, have confounded the Julian and Olympic years, by making an entire Julian year correspond to an entire Olympic year, as if both had commenced at the same epoch. Much attention to these particulars is required in the comparison of ancient dates.
The Romans employed two sorts of years, the civil year, which was used in the transaction of public and private affairs, and the consular year, according to which the annals of their history have been composed. The civil year commenced with the calends of January, but this did not hold a fixed place in the solar year till the time of Julius Caesar (seeCalendar). The installation of the consuls regulated the commencement of the consular year. The initial day of the consulate was never fixed, at least before the 7th century of Rome, but varied with the different accidents which in times of political commotion so frequently occurred to accelerate or retard the elections. Hence it happens that a consular year, generally speaking, comprehends a part not only of two Julian years, but also of two civil years. The consulate is the date employed by the Latin historians generally, and by many of the Greeks, down to the 6th century of our era.
In the era of Rome the commencement of the year is placed at the 21st of April; an event therefore which happened in the months of January, February, March, or during the first twenty days of April, in the year (for example) 500 of Rome, belongs to the civil year 501. Before the time of the Decemvirs, however, February was the last month of the year. Many authors confound the year of Rome with the civil year, supposing them both to begin on the 1st of January. Others again confound both the year of Rome and the civil year with the Julian year, which in fact became the civil year after the regulation of the calendar by Julius Caesar. Through a like want of attention, many writers also, particularly among the moderns, have confounded the Julian and Olympic years, by making an entire Julian year correspond to an entire Olympic year, as if both had commenced at the same epoch. Much attention to these particulars is required in the comparison of ancient dates.
The Christian Era.—The Christian or vulgar era, called also the era of the Incarnation, is now almost universally employed in Christian countries, and is even used by some Eastern nations. Its epoch or beginning is the 1st of January in the fourth year of the 194th Olympiad, the 753rd from the foundation of Rome, and the 4714th of the Julian period. This epoch was introduced in Italy in the 6th century, by Dionysius the Little, a Roman abbot, and began to be used in Gaul in the 8th, though it was not generally followed in that country till a century later. From extant charters it is known to have been in use in England before the close of the 8th century. Before its adoption the usual practice in Latin countries was to distinguish the years by their number in the cycle of Indiction.
In the Christian era the years are simply distinguished by the cardinal numbers; those before Christ being markedB.C.(Before Christ), or A.C. (Ante Christum), and those after ChristA.D.(Anno Domini). This method of reckoning time is more convenient than those which employ cycles or periods of any length whatever; but it still fails to satisfy in the simplest manner possible all the conditions that are necessary for registering the succession of events. For, since the commencement of the era is placed at an intermediate period of history, we are compelled to resort to a double manner of reckoning, backward as well as forward. Some ambiguity is also occasioned by the want of uniformity in the method of numbering the preceding years. Astronomers denote the year which preceded the first of our era by 0, and the year previous to that by 1B.C.; but chronologers, in conformity with common notions, call the year preceding the era 1B.C., the previous year 2B.C., and so on. By reckoning in this manner, there is an interruption in the regular succession of the numbers; and in the years preceding the era, the leap years, instead of falling on the fourth, eighth, twelfth, &c., fall, or ought to fall, on the first, fifth, ninth, &c.
In the chronicles of the middle ages much uncertainty frequently arises respecting dates on account of the different epochs assumed for the beginning of the Christian year. Dionysius, the author of the era, adopted the day of the Annunciation, or the 25th of March, which preceded the birth of Christ by nine months, as the commencement of the first year of the era. This epoch therefore precedes that of the vulgar era by nine months and seven days. This manner of dating was followed in some of the Italian states, and continued to be used at Pisa even down to the year 1745. It was also adopted in some of the Papal bulls; and there are proofs of its having been employed in France about the middle of the 11th century. Some chroniclers, who adhere to the day of the Annunciation as the commencement of the year, reckon from the 25th of March following our epoch, as the Florentines in the 10th century. Gregory of Tours, and some writers of the 6th and 7th centuries, make the year begin sometimes with the 1st of March, and sometimes with the 1st of January. In France, under the third race of kings, it was usual to begin the year with Easter; and this practice continued at least till the middle of the 16th century, for an edict was issued by Charles IX. in the month of January 1663, ordaining that the beginning of the year should thenceforth be considered as taking place on the 1st of January. An instance is given, inL’Art de vérifier les dates, of a date in which the year is reckoned from the 18th of March; but it is probable that this refers to the astronomical year, and that the 18th of March was taken for the day of the vernal equinox. In Germany, about the 11th century, it was usual to begin the year at Christmas; and this practice also prevailed at Milan, Rome and other Italian cities, in the 13th, 14th and 15th centuries.
In England, the practice of placing the beginning of the year at Christmas was introduced in the 7th century, and traces of it are found even in the 13th. Gervase of Canterbury, who lived in the 13th century, mentions that almost all writers of his country agreed in regarding Christmas day as the first of the year, because it forms, as it were, the term at which the sun finishes and recommences his annual course. In the 12th century, however, the custom of beginning the civil year with the day of the Annunciation, or the 25th of March, began to prevail, andcontinued to be generally followed from that time till the reformation of the calendar in 1752. The historical year has always been reckoned by English authors to begin with the 1st of January. The liturgic year of the Church of England commences with the first Sunday of Advent.
A knowledge of the different epochs which have been chosen for the commencement of the year in different countries is indispensably necessary to the right interpretation of ancient chronicles, charters and other documents in which the dates often appear contradictory. We may cite an example or two. It is well known that Charles the Great was crowned emperor at Rome on Christmas day in the year 800, and that he died in the year 814, according to our present manner of reckoning. But in the annals of Metz and Moissac, the coronation is stated to have taken place in the year 801, and his death in 813. In the first case the annalist supposes the year to begin with Christmas, and accordingly reckons the 25th of December and all the following days of that month to belong to 801, whereas in the common reckoning they would be referred to the year 800. In the second case the year has been supposed to begin with the 25th of March, or perhaps with Easter; consequently the first three months of the year 814, reckoning from the 1st of January, would be referred to the end of the year 813. The English Revolution is popularly called the Revolution of 1688. Had the year then begun, as it now does, with the 1st of January, it would have been the revolution of 1689, William and Mary being received as king and queen in February in the year 1689; but at that time the year was considered in England as beginning on the 25th of March. Another circumstance to which it is often necessary to pay attention in the comparison of dates, is the alteration of style which took place on the adoption of the Gregorian Calendar (seeCalendar).
Era of the Creation of the World.—As the Greek and Roman methods of computing time were connected with certain pagan rites and observances which the Christians held in abhorrence, the latter began at an early period to imitate the Jews in reckoning their years from the supposed period of the creation of the world. Various computations were made at different times, from Biblical sources, as to the age of the world; and Des Vignoles, in the preface to hisChronology of Sacred History, asserts that he collected upwards of two hundred different calculations, the shortest of which reckons only 3483 years between the creation of the world and the commencement of the vulgar era and the longest 6984. The so-called era of the creation of the world is therefore a purely conventional and arbitrary epoch; practically, it means the year 4004B.C.,—this being the date which, under the sanction of Archbishop Usher’s opinion, won its way, among its hundreds of competitors, into general acceptance.
Jewish Year and Eras.—Before the departure of the Israelites from Egypt their year commenced at the autumnal equinox; but in order to solemnize the memory of their deliverance, the month ofNisanorAbib, in which that event took place, and which falls about the time of the vernal equinox, was afterwards regarded as the beginning of the ecclesiastical or legal year. In civil affairs, and in the regulation of the jubilees and sabbatical years, the Jews still adhere to the ancient year, which begins with the month Tisri, about the time of the autumnal equinox.
After their dispersion the Jews were constrained to have recourse to the astronomical rules and cycles of the more enlightened heathen, in order that their religious festivals might be observed on the same days in all the countries through which they were scattered. For this purpose they adopted a cycle of eighty-four years, which is mentioned by several of the ancient fathers of the church, and which the early Christians borrowed from them for the regulation of Easter. This cycle seems to be neither more nor less than the Calippic period of seventy-six years, with the addition of a Greek octaëteris, or period of eight years, in order to disguise its true source, and give it an appearance of originality. In fact, the period of Calippus containing 27,759 days, and the octaëteris 2922 days, the sum, which is 30,681, is exactly the number of days in eighty-four Julian years. But the addition was very far from being an improvement on the work of Calippus; for instead of a difference of only five hours and fifty-three minutes between the places of the sun and moon, which was the whole error of the Calippic period, this difference, in the period of eighty-four years, amounted to one day, six hours and forty-one minutes. Buccherius places the beginning of this cycle in the year 162B.C.; Prideaux in the year 291B.C.According to the account of Prideaux, the fifth cycle must have begun in the year 46 of our era; and it was in this year, according to St Prosperus, that the Christians began to employ the Jewish cycle of eighty-four years, which they followed, though not uniformly, for the regulation of Easter, till the time of the Council of Nice.
Soon after the Nicene council, the Jews, in imitation of the Christians, abandoned the cycle of eighty-four years, and adopted that of Meton, by which their lunisolar year is regulated at the present day. This improvement was first proposed by Rabbi Samuel, rector of the Jewish school of Sora in Mesopotamia, and was finally accomplished in the year 360 of our era by Rabbi Hillel, who introduced that form of the year which the Jews at present follow, and which, they say, is to endure till the coming of the Messiah.
Till the 15th century the Jews usually followed the era of the Seleucidae or of Contracts. Since that time they have generally employed a mundane era, and dated from the creation of the world, which, according to their computation, took place 3760 years and about three months before the beginning of our era. No rule can be given for determining with certainty the day on which any given Jewish year begins without entering into the minutiae of their irregular and complicated calendar.
Era of Constantinople.—This era, which is still used in the Greek Church, and was followed by the Russians till the time of Peter the Great, dates from the creation of the world. The Incarnation falls in the year 5509, and corresponds, as in our era, with the fourth year of the 194th Olympiad. The civil year commences with the 1st of September; the ecclesiastical year sometimes with the 21st of March, sometimes with the 1st of April. It is not certain whether the year was considered at Constantinople as beginning with September before the separation of the Eastern and Western empires.
At the commencement of our era there had elapsed 5508 years and four months of the era of Constantinople. Hence the first eight months of the Christian year 1 coincide with the Constantinopolitan year 5509, while the last four months belong to the year 5510. In order, therefore, to find the year of Christ corresponding to any given year in the era of Constantinople, we have the following rule: If the event took place between the 1st of January and the end of August subtract 5508 from the given year; but if it happened between the 1st of September and the end of the year, subtract 5509.
Era of Alexandria.—The chronological computation of Julius Africanus was adopted by the Christians of Alexandria, who accordingly reckoned 5500 years from the creation of Adam to the birth of Christ. But in reducing Alexandrian dates to the common era it must be observed that Julius Africanus placed the epoch of the Incarnation three years earlier than it is placed in the usual reckoning, so that the initial day of the Christian era fell in the year 5503 of the Alexandrian era. This correspondence, however, continued only from the introduction of the era till the accession of Diocletian, when an alteration was made by dropping ten years in the Alexandrian account. Diocletian ascended the imperial throne in the year of Christ 284. According to the Alexandrian computation, this was the year 5787 of the world, and 287 of the Incarnation; but on this occasion ten years were omitted, and that year was thenceforth called the year 5777 of the world, and 277 of the Incarnation. There are, consequently, two distinct eras of Alexandria, the one being used before and the other after the accession of Diocletian. It is not known for what reason the alteration was made; but it is conjectured that it was for the purpose of causing a new revolution of the cycle of nineteen years (which was introduced into the ecclesiastical computation about this time by Anatolius, bishop of Hierapolis) to begin with the first year of the reign of Diocletian. In fact, 5777 being divided by 19 leaves 1 for the year of the cycle. The Alexandrianera continued to be followed by the Copts in the 15th century, and is said to be still used in Abyssinia.
Dates expressed according to this era are reduced to the common era by subtracting 5502, up to the Alexandrian year 5786 inclusive, and after that year by subtracting 5492; but if the date belongs to one of the four last months of the Christian year, we must subtract 5503 till the year 5786, and 5493 after that year.
Mundane Era of Antioch.—The chronological reckoning of Julius Africanus formed also the basis of the era of Antioch, which was adopted by the Christians of Syria, at the instance of Panodorus, an Egyptian monk, who flourished about the beginning of the 4th century. Panodorus struck off ten years from the account of Julius Africanus with regard to the years of the world, and he placed the Incarnation three years later, referring it to the fourth year of the 194th Olympiad, as in the common era. Hence the era of Antioch differed from the original era of Alexandria by ten years; but after the alteration of the latter at the accession of Diocletian, the two eras coincided. In reckoning from the Incarnation, however, there is a difference of seven years, that epoch being placed, in the reformed era of Alexandria, seven years later than in the mundane era of Antioch or in the Christian era.
As the Syrian year began in autumn, the year of Christ corresponding to any year in the mundane era of Antioch is found by subtracting 5492 or 5493 according as the event falls between January and September or from September to January.
Era of Nabonassar.—This era is famous in astronomy, having been generally followed by Hipparchus and Ptolemy. It is believed to have been in use from the very time of its origin; for the observations of eclipses which were collected in Chaldaea by Callisthenes, the general of Alexander, and transmitted by him to Aristotle, were for the greater part referred to the beginning of the reign of Nabonassar, founder of the kingdom of the Babylonians. It is the basis of the famous Canon of kings, also called Mathematical Canon, preserved to us in the works of Ptolemy, which, before the astonishing discoveries at Nineveh, was the sole authentic monument of Assyrian and Babylonian history known to us. The epoch from which it is reckoned is precisely determined by numerous celestial phenomena recorded by Ptolemy, and corresponds to Wednesday at mid-day, the 26th of February of the year 747 before Christ. The year was in all respects the same as the ancient Egyptian year. On account of the difference in the length of the Julian and Babylonian years, the conversion of dates according to the era of Nabonassar into years before Christ is attended with considerable trouble. The surest way is to follow a comparative table. Frequently the year cannot be fixed with certainty, unless we know also the month and the day.
The Greeks of Alexandria formerly employed the era of Nabonassar, with a year of 365 days; but soon after the reformation of the calendar of Julius Caesar, they adopted, like other Roman provincials, the Julian intercalation. At this time the first of Thoth had receded to the 29th of August. In the year 136 of our era, the first of Thoth in the ancient Egyptian year corresponded with the 20th of July, between which and the 29th of August there are forty days. The adoption of the Julian year must therefore have taken place about 160 years before the year 136 of our era (the difference between the Egyptian and Julian years being one day in four years), that is to say, about the year 25B.C.In fact, the first of Thoth corresponded with the 29th of August in the Julian calendar, in the years 25, 24, 23 and 22B.C.
Era of the Seleucidae, or Macedonian Era.—The era of the Seleucidae dates from the time of the occupation of Babylon by Seleucus Nicator, 311 years before Christ, in the year of Rome 442, and twelve years after the death of Alexander the Great. It was adopted not only in the monarchy of the Seleucidae but in general in all the Greek countries bordering on the Levant, was followed by the Jews till the 15th century, and is said to be used by some Arabians even at the present day. By the Jews it was called theEra of Contracts, because the Syrian governors compelled them to make use of it in civil contracts; the writers of the books of Maccabees call it theEra of Kings. But notwithstanding its general prevalence in the East for many centuries, authors using it differ much with regard to their manner of expressing dates, in consequence of the different epochs adopted for the beginning of the year. Among the Syrian Greeks the year began with the month Elul, which corresponds to our September. The Nestorians and Jacobites at the present day suppose it to begin with the following month, or October. The author of the first book of Maccabees makes the era commence with the month Nisan, or April; and the author of the second book with the first Tishrin, or October. Albategni, a celebrated Arabian astronomer, dates from the 1st of October. Some of the Arabian writers, as Alfergani, date from the 1st of September. At Tyre the year was counted from the 19th of our October, at Gaza from the 28th of the same month, and at Damascus from the vernal equinox. These discrepancies render it extremely difficult to determine the exact correspondence of Macedonian dates with those of other eras; and the difficulty is rendered still greater by the want of uniformity in respect of the length of the year. Some authors who follow the Macedonian era, use the Egyptian or vague year of 365 days; Albategni adopts the Julian year of 365¼ days.
According to the computation most generally followed, the year 312 of the era of the Seleucidae began on the 1st of September in the Julian year preceding the first of our era. Hence, to reduce a Macedonian date to the common era, subtract 311 years and four months.
The names of the Syrian and Macedonian months, and their correspondence with the Roman months, are as follows:—Syrian.Macedonian.English.Elul.Gorpiaeus.September.Tishrin I.Hyperberetaeus.October.Tishrin II.Dius.November.Canun I.Apellaeus.December.Canun II.Audynaeus.January.Sabat.Peritius.February.Adar.Dystrus.March.Nisan.Xanthicus.April.Ayar.Artemisius.May.Haziran.Daesius.June.Tamus.Panemus.July.Ab.Loüs.August.
The names of the Syrian and Macedonian months, and their correspondence with the Roman months, are as follows:—
Era of Alexander.—Some of the Greek historians have assumed as a chronological epoch the death of Alexander the Great, in the year 325B.C.The form of the year is the same as in the preceding era. This era has not been much followed; but it requires to be noticed in order that it may not be confounded with the era of the Seleucidae.
Era of Tyre.—The era of Tyre is reckoned from the 19th of October, or the beginning of the Macedonian month Hyperberetaeus, in the year 126B.C.In order, therefore, to reduce it to the common era, subtract 125; and when the date isB.C., subtract it from 126. Dates expressed according to this era occur only on a few medals, and in the acts of certain councils.
Caesarean Era of Antioch.—This era was established to commemorate the victory obtained by Julius Caesar on the plains of Pharsalia, on the 9th of August in the year 48B.C., and the 706th of Rome. The Syrians computed it from their month Tishrin I.; but the Greeks threw it back to the month Gorpiaeus of the preceding year. Hence there is a difference of eleven months between the epochs assumed by the Syrians and the Greeks. According to the computation of the Greeks, the 49th year of the Caesarean era began in the autumn of the year preceding the commencement of the Christian era; and, according to the Syrians, the 49th year began in the autumn of the first year of the Incarnation. It is followed by Evagrius in hisEcclesiastical History.
Julian Era.—The Julian era begins with the 1st of January, forty-five yearsB.C.It was designed to commemorate the reformation of the Roman calendar by Julius Caesar.
Era of Spain, or of the Caesars.—The conquest of Spain by Augustus, which was completed in the thirty-ninth yearB.C., gave rise to this era, which began with the first day of the followingyear, and was long used in Spain and Portugal, and generally in all the Roman provinces subdued by the Visigoths, both in Africa and the South of France. Several of the councils of Carthage, and also that of Arles, are dated according to this era. After the 9th century it became usual to join with it in public acts the year of the Incarnation. It was followed in Catalonia till the year 1180, in the kingdom of Aragon till 1350, in Valencia till 1358, and in Castile till 1382. In Portugal it is said to have been in use so late as the year 1415, or 1422, though it would seem that after the establishment of the Portuguese monarchy, no other era was used in the public acts of that country than that of the Incarnation. As the era of Spain began with the 1st of January, and the months and days of the year are those of the Julian calendar, any date is reduced to the common era by subtracting thirty-eight from the number of the year.
Era of Actium, and Era of Augustus.—This era was established to commemorate the battle of Actium, which was fought on the 3rd of September, in the year 31B.C., and in the 15th of the Julian era. By the Romans the era of Actium was considered as beginning on the 1st of January of the 16th of the Julian era, which is the 30thB.C.The Egyptians, who used this era till the time of Diocletian, dated its commencement from the beginning of their month Thoth, or the 29th of August; and the Eastern Greeks from the 2nd of September. By the latter it was also called the era of Antioch, and it continued to be used till the 9th century. It must not be confounded with the Caesarean era of Antioch, which began seventeen years earlier. Many of the medals struck by the city of Antioch in honour of Augustus are dated according to this era.
Besides the era of Actium, there was also an Augustan era, which began four years later, or 27B.C., the year in which Augustus prevailed on the senate and people of Rome to decree him the title of Augustus, and to confirm him in the supreme power of the empire.
Era of Diocletian, or Era of Martyrs.—It has been already stated that the Alexandrians, at the accession of the emperor Diocletian, made an alteration in their mundane era, by striking off ten years from their reckoning. At the same time they established a new era, which is still followed by the Abyssinians and Copts. It begins with the 29th of August (the first day of the Egyptian year) of the year 284 of our era, which was the first of the reign of Diocletian. The denomination ofEra of Martyrs, subsequently given to it in commemoration of the persecution of the Christians, would seem to imply that its commencement ought to be referred to the year 303 of our era, for it was in that year that Diocletian issued his famous edict; but the practice of dating from the accession of Diocletian has prevailed. The ancient Egyptian year consisted of 365 days; but after the introduction of the Julian calendar, the astronomers of Alexandria adopted an intercalary year, and added six additional days instead of five to the end of the last month of every fourth year. The year thus became exactly similar to the Julian year. The Egyptian intercalary year, however, does not correspond to the Julian leap year, but is the year immediately preceding; and the intercalation takes place at the end of the year, or on the 29th of August. Hence the first three years of the Egyptian intercalary period begin on the 29th of our August, and the fourth begins on the 30th of that month. Before the end of that year the Julian intercalation takes place, and the beginning of the following Egyptian year is restored to the 29th of August. Hence to reduce a date according to this era to our own reckoning, it is necessary, for common years, to add 283 years and 240 days; but if the date belongs to the first three months of the year following the intercalation, or, which is the same thing, if in the third year of the Julian cycle it falls between the 30th of August and the end of the year, we must add 283 years and 241 days. The Ethiopians do not reckon the years from the beginning of the era in a consecutive series, but employ a period of 532 years, after the expiration of which they again begin with 1. This is the Dionysian or Great Paschal Period, and is formed by the multiplication of the numbers 28 and 19, that is, of the solar and lunar cycles, into each other.
The following are the names of the Ethiopian or Abyssinian months, with the days on which they begin in the Julian calendar, or old style:—Mascaram29th August.Magabit25th February.Tikmith28th September.Miazia27th March.Hadar28th October.Gimbot26th April.Tacsam27th November.Sene26th May.Tir27th December.Hamle25th June.Yacatit26th January.Nahasse25th July.The additional or epagomenal days begin on the 24th of August. In intercalary years the first seven months commence one day later. The Egyptian months, followed by the modern Copts, agree with the above in every respect excepting the names.
The following are the names of the Ethiopian or Abyssinian months, with the days on which they begin in the Julian calendar, or old style:—
The additional or epagomenal days begin on the 24th of August. In intercalary years the first seven months commence one day later. The Egyptian months, followed by the modern Copts, agree with the above in every respect excepting the names.
Indiction.—The cycle of Indiction was very generally followed in the Roman empire for some centuries before the adoption of the Christian era. Three Indictions may be distinguished; but they differ only in regard to the commencement of the year.
1. TheConstantinopolitan Indiction, like the Greek year, commenced with the month of September. This was followed in the Eastern empire, and in some instances also in France.
2. TheImperialorConstantinian Indictionis so called because its establishment is attributed to Constantine. This was also called theCaesarean Indiction. It begins on the 24th of September. It is not infrequently met with in the ancient chronicles of France and England.
3. TheRomanorPontifical Indictionbegan on the 25th of December or 1st of January, according as the Christian year was held to begin on the one or other of these days. It is often employed in papal bulls, especially after the time of Gregory VII., and traces of its use are found in early French authors.
Era of the Armenians.—The epoch of the Armenian era is that of the council of Tiben, in which the Armenians consummated their schism from the Greek Church by condemning the acts of the council of Chalcedon; and it corresponds to Tuesday, the 9th of July of the year 552 of the Incarnation. In their civil affairs the Armenians follow the ancient vague year of the Egyptians; but their ecclesiastical year, which begins on the 11th of August, is regulated in the same manner as the Julian year, every fourth year consisting of 366 days, so that Easter and the other festivals are retained at the same place in the seasons as well as in the civil year. The Armenians also make use of the mundane era of Constantinople, and sometimes conjoin both methods of computation in the same documents. In their correspondence and transactions with Europeans, they generally follow the era of the Incarnation, and adopt the Julian year.
To reduce the civil dates of the Armenians to the Christian era, proceed as follows. Since the epoch is the 9th of July, there were 176 days from the beginning of the Armenian era to the end of the year 552 of our era; and since 552 was a leap year, the year 553 began a Julian intercalary period. Multiply, therefore, the number of Armenian years elapsed by 365; add the number of days from the commencement of the current year to the given date; subtract 176 from the sum, and the remainder will be the number of days from the 1st of January 553 to the given date. This number of days being reduced to Julian years, add the result to 552, and the sum gives the day in the Julian year, or old style.
In the ecclesiastical reckoning the year begins on the 11th of August. To reduce a date expressed in this reckoning to the Julian date, add 551 years, and the days elapsed from the 1st of January to the 10th of August, both inclusive, of the year 552—that is to say (since 552 is a leap year), 223 days. In leap years one day must be subtracted if the date falls between the 1st of March and 10th of August.
The following are the Armenian ecclesiastical months with their correspondence with those of the Julian calendar:—1. Navazardi begins11th August.2. Hori10th September.3. Sahmi10th October.4. Dre Thari9th November.5. Kagoths9th December.6. Aracz8th January.7. Maleg7th February.8. Arcki9th March.9. Angi8th April.10. Mariri8th May.11. Marcacz7th June.12. Herodiez7th July.To complete the year five complementary days are added in common years, and six in leap years.
The following are the Armenian ecclesiastical months with their correspondence with those of the Julian calendar:—
To complete the year five complementary days are added in common years, and six in leap years.
The Mahommedan Era, or Era of the Hegira.—The era in use among the Turks, Arabs and other Mahommedan nations is that of theHegiraorHejra, the flight of the prophet from Mecca to Medina, 622A.D.Its commencement, however, does not, as is sometimes stated, coincide with the very day of the flight, but precedes it by sixty-eight days. The prophet, after leaving Mecca, to escape the pursuit of his enemies, the Koreishites, hid himself with his friend Abubekr in a cave near Mecca, and there lay for three days. The departure from the cave and setting out on the way to Medina is assigned to the ninth day of the third month, Rabia I.—corresponding to the 22nd of September of the year 622A.D.The era begins from the first day of the month of Muharram preceding the flight, or first day of that Arabian year which coincides with Friday, July 16, 622A.D.It is necessary to remember that by astronomers and by some historians the era is assigned to the preceding day, July 15. It is stated by D’Herbelot that the era of the Hegira was instituted by Omar, the second caliph, in imitation of the Christian era of the martyrs.
Era of Yazdegerd, or Persian or Jelalaean Era.—This era begins with the elevation of Yazdegerd III. to the throne of Persia, on the 16th of June in the year of our era 632. Till the year 1079 the Persian year resembled that of the ancient Egyptians, consisting of 365 days without intercalation; but at that time the Persian calendar was reformed by Jelāl ud-Dīn Malik Shah, sultan of Khorasan, and a method of intercalation adopted which, though less convenient, is considerably more accurate than the Julian. The intercalary period is 33 years,—one day being added to the common year seven times successively at the end of four years, and the eighth intercalation being deferred till the end of the fifth year. This era was at one period universally adopted in Persia, and it still continues to be followed by the Parsees of India. The months consist of thirty days each, and each day is distinguished by a different name. According to Alfergani, the names of the Persian months are as follows:—
Afrudin-meh.Merded-meh.Adar-meh.Ardisascht-meh.Schaharir-meh.Di-meh.Cardi-meh.Mahar-meh.Behen-meh.Tir-meh.Aben-meh.Affirer-meh.
The five additional days (in intercalary years six) are namedMusteraca.
As it does not appear that the above-mentioned rule of intercalation was ever regularly followed, it is impossible to assign exactly the days on which the different years begin. In some provinces of India the Parsees begin the year with September, in others they begin it with October. We have stated that the era began with the 16th June 632. But the vague year, which was followed till 1079, anticipated the Julian year by one day every four years. In 447 years the anticipation would amount to about 112 days, and the beginning of the year would in consequence be thrown back to near the beginning of the Julian year 632. To the year of the Persian era, therefore, add 631, and the sum will be the year of our era in which the Persian year begins.
Chinese Chronology.—From the time of the emperor Yao, upwards of 2000 yearsB.C., the Chinese had two different years,—a civil year, which was regulated by the moon, and an astronomical year, which was solar. The civil year consisted in general of twelve months or lunations, but occasionally a thirteenth was added in order to preserve its correspondence with the solar year. Even at that early period the solar or astronomical year consisted of 365¼ days, like our Julian year; and it was arranged in the same manner, a day being intercalated every fourth year.
According to the missionary Gaubil, the Chinese divided the day into 100ke, eachkeinto 100 minutes, and each minute into 100 seconds. This practice continued to prevail till the 17th century, when, at the instance of the Jesuit Schall, president of the tribunal of mathematics, they adopted the European method of dividing the day into twenty-four hours, each hour into sixty minutes, and each minute into sixty seconds. The civil day begins at midnight and ends at the midnight following.
Since the accession of the emperors of the Han dynasty, 206B.C., the civil year of the Chinese has begun with the first day of that moon in the course of which the sun enters into the sign of the zodiac which corresponds with our sign Pisces. From the same period also they have employed, in the adjustment of their solar and lunar years, a period of nineteen years, twelve of which are common, containing twelve lunations each, and the remaining seven intercalary, containing thirteen lunations. It is not, however, precisely known how they distributed their months of thirty and twenty-nine days, or, as they termed them, great and small moons. This, with other matters appertaining to the calendar, was probably left to be regulated from time to time by the mathematical tribunal.
The Chinese divide the time of a complete revolution of the sun with regard to the solstitial points into twelve equal portions, each corresponding to thirty days, ten hours, thirty minutes. Each of these periods, which is denominated atsëĕ, is subdivided into two equal portions calledchung-kiandtsie-ki, thechung-kidenoting the first half of thetsëĕ, and thetsie-kithe latter half. Though thetsëĕ, are thus strictly portions of solar time, yet what is remarkable, though not peculiar to China, they give their name to the lunar months, each month or lunation having the name of thechung-kior sign at which the sun arrives during that month. As thetsëĕis longer than a synodic revolution of the moon, the sun cannot arrive twice at achung-kiduring the same lunation; and as there are only twelvetsëĕ, the year can contain only twelve months having different names. It must happen sometimes that in the course of a lunation the sun enters into no new sign; in this case the month is intercalary, and is called by the same name as the preceding month.