The Decapolis was a group of ten cities on the eastern frontier of the Roman Empire in the southeastern Levant in the first centuries BC and AD. The cities formed a group because of their language, culture and political status, with each functioning as an autonomous city-state dependent on Rome. Though sometimes described as a league of cities, it is now believed that they were never formally organized as a political unit; the Decapolis was a center of Greek and Roman culture in a region, otherwise populated by Semitic-speaking people. In the time of the Emperor Trajan, the cities were placed into the provinces of Syria and Arabia Petraea. Most of the Decapolis region is located in modern-day Jordan, but Damascus is in Syria and Hippos and Scythopolis are in Israel; the names of the traditional Ten Cities of the Decapolis come from the Roman historian Pliny the Elder in his Natural History. They are: Gerasa in Jordan Scythopolis in Israel, the only city west of the Jordan River Hippos on the Golan Heights Gadara in Jordan Pella in Jordan Philadelphia, modern day Amman, the capital of Jordan Capitolias Dion Beit Ras or Al Husn, both in Jordan Canatha in Syria Raphana identified with Abila in Jordan Damascus, the capital of modern Syria Damascus was further north than the others and so is sometimes thought to have been an "honorary" member.
Josephus stated. Biblical commentator Edward Plumptre therefore suggested that Damascus was not included in Josephus' list. According to other sources, there may have been as many as eighteen or nineteen Greco-Roman cities counted as part of the Decapolis. Except for Damascus, the Decapolis cities were by and large founded during the Hellenistic period, between the death of Alexander the Great in 323 BC and the Roman conquest of Coele-Syria, including Judea in 63 BC; some were established under the Ptolemaic dynasty which ruled Judea until 198 BC. Others were founded when the Seleucid dynasty ruled the region; some of the cities included "Antiochia" or "Seleucia" in their official names, which attest to Seleucid origins. The cities were Greek from their founding; the Decapolis was a region where two cultures interacted: the culture of the Greek colonists and the indigenous Semitic culture. There was some conflict; the Greek inhabitants were shocked by the Semitic practice of circumcision, while various elements of Semitic dissent towards the dominant and assimilative nature of Hellenic civilization arose in the face of assimilation.
At the same time, cultural blending and borrowing occurred in the Decapolis region. The cities acted as centers for the diffusion of Greek culture; some local deities began to be called from the chief Greek god. Meanwhile, in some cities Greeks began worshipping these local "Zeus" deities alongside their own Zeus Olympios. There is evidence that the colonists adopted the worship of other Semitic gods, including Phoenician deities and the chief Nabatean god, Dushara; the worship of these Semitic gods is attested to in inscriptions from the cities. The Roman general Pompey conquered the eastern Mediterranean in 63 BC; the people of the Hellenized cities welcomed Pompey as a liberator from the Jewish Hasmonean kingdom that had ruled much of the area. When Pompey reorganized the region, he awarded a group of these cities with autonomy under Roman protection; this was the origin of the Decapolis. For centuries the cities based their calendar era on this conquest: 63 BC was the epochal year of the Pompeian era, used to count the years throughout the Roman and Byzantine periods.
Under Roman rule, the cities of the Decapolis were not included in the territory of the Herodian kingdom, its successor states of the Herodian tetrarchy, or the Roman province of Judea. Instead, the cities were allowed considerable political autonomy under Roman protection; each city functioned as a polis or city-state, with jurisdiction over an area of the surrounding countryside. Each minted its own coins. Many coins from Decapolis cities identify their city as "autonomous," "free," "sovereign," or "sacred," terms that imply some sort of self-governing status; the Romans left their cultural stamp on all of the cities. Each one was rebuilt with a Roman-style grid of streets based around a central cardo and/or decumanus; the Romans built numerous temples and other public buildings. The imperial cult, the worship of the Roman emperor, was a common practice throughout the Decapolis and was one of the features that linked the different cities. A small open-air temple or façade, called a kalybe, was unique to the region.
The cities may have enjoyed strong commercial ties, fostered by a network of new Roman roads. This has led to their common identification today as a "federation" or "league"; the Decapolis was never an official political or economic union. The New Testament gospels of Matthew and Luke mention that the Decapolis region was a location of the ministry of Jesus. According to Matthew 4:23-25 the Decapolis was one of the areas from which Jesus drew his multitude of disciples, attracted by his "healing all kinds of sickness"; the Decapolis was one of the few regions where Jesus travelled in which Gentiles were in the majority: most of Jesus' min
For astronomy and calendar studies, the Metonic cycle or Enneadecaeteris is a period of close to 19 years, nearly a common multiple of the solar year and the synodic month. The Greek astronomer Meton of Athens observed that a period of 19 years is exactly equal to 235 synodic months and, rounded to full days, counts 6,940 days; the difference between the two periods is only a few hours, depending on the definition of the year. Considering a year to be 1⁄19 of this 6,940-day cycle gives a year length of 365 + 1⁄4 + 1⁄76 days, about 11 days more than 12 synodic months. To keep a 12-month lunar year in pace with the solar year, an intercalary 13th month would have to be added on seven occasions during the nineteen-year period; when Meton introduced the cycle around 432 BC, it was known by Babylonian astronomers. A mechanical computation of the cycle is built into the Antikythera mechanism; the cycle was used in the Babylonian calendar, ancient Chinese calendar systems and the medieval computus.
It regulates the 19-year cycle of intercalary months of the modern Hebrew calendar. The start of the Metonic cycle depends on. At the time of Meton, axial precession had not yet been discovered, he could not distinguish between sidereal years and tropical years. Most calendars, like the used Gregorian calendar, are based on the tropical year and maintain the seasons at the same calendar times each year. Nineteen tropical years are about two hours shorter than 235 synodic months; the Metonic cycle's error is, one full day every 219 years, or 12.4 parts per million. 19 tropical years = 6,939.602 days. 235 synodic months = 6,939.688 days. 254 sidereal months = 6,939.702 days. 255 draconic months = 6,939.1161 days. Note that the 19-year cycle is close to 255 draconic months, so it is an eclipse cycle, which lasts only for about 4 or 5 recurrences of eclipses; the Octon is 1⁄5 of a Metonic cycle, it recurs about 20 to 25 cycles. This cycle seems to be a coincidence; the periods of the Moon's orbit around the Earth and the Earth's orbit around the Sun are believed to be independent, not to have any known physical resonance.
An example of a non-coincidental cycle is the orbit of Mercury, with its 3:2 spin-orbit resonance. A lunar year of 12 synodic months is about 354 days 11 days short of the "365-day" solar year. Therefore, for a lunisolar calendar, every 2 to 3 years there is a difference of more than a full lunar month between the lunar and solar years, an extra month needs to be inserted; the Athenians seem not to have had a regular means of intercalating a 13th month. Meton's discovery made it possible to propose a regular intercalation scheme; the Babylonians seem to have introduced this scheme around 500 BC, thus well before Meton. Traditionally, for the Babylonian and Hebrew lunisolar calendars, the years 3, 6, 8, 11, 14, 17, 19 are the long years of the Metonic cycle; this cycle, which can be used to predict eclipses, forms the basis of the Greek and Hebrew calendars, is used for the computation of the date of Easter each year. The Babylonians applied the 19-year cycle since the late sixth century BC; as they measured the moon's motion against the stars, the 235:19 relationship may have referred to sidereal years, instead of tropical years as it has been used for various calendars.
According to Livy, the king of Rome Numa Pompilius inserted intercalary months in such a way that in the twentieth year the days should fall in with the same position of the sun from which they had started. As the twentieth year takes place nineteen years after the first year, this seems to indicate that the Metonic cycle was applied to Numa's calendar. Apollo was said to have visited the Hyperboreans once every 19 years at the high point of the cycle; the Runic calendar is a perpetual calendar based on the 19-year-long Metonic cycle. Known as a Rune staff or Runic Almanac, it appears to have been a medieval Swedish invention; this calendar does not rely on knowledge of the duration of the tropical year or of the occurrence of leap years. It is set at the beginning of each year by observing the first full moon after the winter solstice; the oldest one known, the only one from the Middle Ages, is the Nyköping staff, believed to date from the 13th century. The Bahá'í calendar, established during the middle of the 19th century, is based on cycles of 19 years.
The Metonic cycle is related to two less accurate subcycles: 8 years = 99 lunations to within 1.5 days, i.e. an error of one day in 5 years. By combining appropriate numbers of 11-year and 19-year periods, it is possible to generate more accurate cycles. For example, simple arithmetic shows that: 687 tropical years; this gives an error of only about half an hour in 687 years, although this is subject to secular variation in the length of the tropical year and the lunation. Meton of Athens
A calendar is a system of organizing days for social, commercial or administrative purposes. This is done by giving names to periods of time days, weeks and years. A date is the designation of a specific day within such a system. A calendar is a physical record of such a system. A calendar can mean a list of planned events, such as a court calendar or a or chronological list of documents, such as a calendar of wills. Periods in a calendar are though not synchronised with the cycle of the sun or the moon; the most common type of pre-modern calendar was the lunisolar calendar, a lunar calendar that adds one intercalary month to remain synchronised with the solar year over the long term. The term calendar is taken from calendae, the term for the first day of the month in the Roman calendar, related to the verb calare "to call out", referring to the "calling" of the new moon when it was first seen. Latin calendarium meant "account book, register"; the Latin term was adopted in Old French as calendier and from there in Middle English as calender by the 13th century.
A calendar can be on paper or electronic device. The course of the sun and the moon are the most salient natural recurring events useful for timekeeping, thus in pre-modern societies worldwide lunation and the year were most used as time units; the Roman calendar contained remnants of a ancient pre-Etruscan 10-month solar year. The first recorded physical calendars, dependent on the development of writing in the Ancient Near East, are the Bronze Age Egyptian and Sumerian calendars. A large number of Ancient Near East calendar systems based on the Babylonian calendar date from the Iron Age, among them the calendar system of the Persian Empire, which in turn gave rise to the Zoroastrian calendar and the Hebrew calendar. A great number of Hellenic calendars developed in Classical Greece, in the Hellenistic period gave rise to both the ancient Roman calendar and to various Hindu calendars. Calendars in antiquity were lunisolar, depending on the introduction of intercalary months to align the solar and the lunar years.
This was based on observation, but there may have been early attempts to model the pattern of intercalation algorithmically, as evidenced in the fragmentary 2nd-century Coligny calendar. The Roman calendar was reformed by Julius Caesar in 45 BC; the Julian calendar was no longer dependent on the observation of the new moon but followed an algorithm of introducing a leap day every four years. This created a dissociation of the calendar month from the lunation; the Islamic calendar is based on the prohibition of intercalation by Muhammad, in Islamic tradition dated to a sermon held on 9 Dhu al-Hijjah AH 10. This resulted in an observation-based lunar calendar that shifts relative to the seasons of the solar year; the first calendar reform of the early modern era was the Gregorian calendar, introduced in 1582 based on the observation of a long-term shift between the Julian calendar and the solar year. There have been a number of modern proposals for reform of the calendar, such as the World Calendar, International Fixed Calendar, Holocene calendar, the Hanke-Henry Permanent Calendar.
Such ideas are mooted from time to time but have failed to gain traction because of the loss of continuity, massive upheaval in implementation, religious objections. A full calendar system has a different calendar date for every day, thus the week cycle is by itself not a full calendar system. The simplest calendar system just counts time periods from a reference date; this applies for Unix Time. The only possible variation is using a different reference date, in particular, one less distant in the past to make the numbers smaller. Computations in these systems are just a matter of subtraction. Other calendars have one larger units of time. Calendars that contain one level of cycles: week and weekday – this system is not common year and ordinal date within the year, e.g. the ISO 8601 ordinal date systemCalendars with two levels of cycles: year and day – most systems, including the Gregorian calendar, the Islamic calendar, the Solar Hijri calendar and the Hebrew calendar year and weekday – e.g. the ISO week dateCycles can be synchronized with periodic phenomena: Lunar calendars are synchronized to the motion of the Moon.
Solar calendars are based on perceived seasonal changes synchronized to the apparent motion of the Sun. Lunisolar calendars are based on a combination of both solar and lunar reckonings; the week cycle is an example of one, not synchronized to any external phenomenon. A calendar includes more than one type of cycle, or has both cyclic and non-cyclic elements. Most calendars incorporate more complex cycles. For example, the vast majority of them track years, months and days; the seven-day week is universal, though its use varies. It has run uninterrupted for millennia. Solar calendars assign a date to each solar day. A day may consist of the period between sunrise and sunset, with
Sparta was a prominent city-state in ancient Greece. In antiquity the city-state was known as Lacedaemon, while the name Sparta referred to its main settlement on the banks of the Eurotas River in Laconia, in south-eastern Peloponnese. Around 650 BC, it rose to become the dominant military land-power in ancient Greece. Given its military pre-eminence, Sparta was recognized as the leading force of the unified Greek military during the Greco-Persian Wars. Between 431 and 404 BC, Sparta was the principal enemy of Athens during the Peloponnesian War, from which it emerged victorious, though at a great cost of lives lost. Sparta's defeat by Thebes in the Battle of Leuctra in 371 BC ended Sparta's prominent role in Greece. However, it maintained its political independence until the Roman conquest of Greece in 146 BC, it underwent a long period of decline in the Middle Ages, when many Spartans moved to live in Mystras. Modern Sparta is the capital of the Greek regional unit of Laconia and a center for the processing of goods such as citrus and olives.
Sparta was unique in ancient Greece for its social system and constitution, which configured their entire society to maximize military proficiency at all costs, focused on military training and excellence. Its inhabitants were classified as Spartiates, mothakes and helots. Spartiates underwent the rigorous agoge training and education regimen, Spartan phalanges were considered to be among the best in battle. Spartan women enjoyed more rights and equality to men than elsewhere in the classical antiquity. Sparta was the subject of fascination in its own day, as well as in Western culture following the revival of classical learning; this love or admiration of Sparta is known as Laconophilia. At its peak around 500 BC the size of the city would have been some 20,000–35,000 citizens, plus numerous helots and perioikoi; the total of 40,000–50,000 made Sparta one of the largest Greek cities. The French classicist François Ollier in his 1933 book Le mirage spartiate warned that a major scholarly problem regarding Sparta is that all the surviving accounts were written by non-Spartans who presented an excessively idealized image of Sparta.
The earliest attested term referring to Lacedaemon is the Mycenaean Greek, ra-ke-da-mi-ni-jo, "Lacedaimonian", written in Linear B syllabic script, being the equivalent of the written in the Greek alphabet, latter Greek, Λακεδαιμόνιος, Lakedaimonios. The ancient Greeks used one of three words to refer to the home location of the Spartans; the first refers to the main cluster of settlements in the valley of the Eurotas River: Sparta. The second word was Lacedaemon. Herodotus seems to denote by it the Mycenaean Greek citadel at Therapne, in contrast to the lower town of Sparta, it could be used synonymously with Sparta, but it was not. It denoted the terrain. In Homer it is combined with epithets of the countryside: wide, lovely and most hollow and broken; the hollow suggests the Eurotas Valley. Sparta on the other hand is the country of a people epithet; the name of the population was used for the state of Lacedaemon: the Lacedaemonians. This epithet utilized the plural of the adjective Lacedaemonius.
If the ancients wished to refer to the country more directly, instead of Lacedaemon, they could use a back-formation from the adjective: Lacedaemonian country. As most words for "country" were feminine, the adjective was in the feminine: Lacedaemonia; the adjective came to be used alone. "Lacedaemonia" was not in general use during the classical period and before. It does occur in Greek as an equivalent of Laconia and Messenia during the Roman and early Byzantine periods in ethnographers and lexica glossing place names. For example, Hesychius of Alexandria's Lexicon defines Agiadae as a "place in Lacedaemonia" named after Agis; the actual transition may be captured by Isidore of Seville's Etymologiae, an etymological dictionary. He relied on Orosius' Historiarum Adversum Paganos and Eusebius of Caesarea's Chronicon as did Orosius; the latter defines Sparta to be Lacedaemonia Civitas but Isidore defines Lacedaemonia as founded by Lacedaemon, son of Semele, relying on Eusebius. There is a rare use the earliest of Lacedaemonia, in Diodorus Siculus, but with Χὠρα suppressed.
The immediate area around the town of Sparta, the plateau east of the Taygetos mountains, was referred as Laconice. This term was sometimes used to refer to all the regions under direct Spartan control, including Messenia. Lakedaimona was until 2006 the name of a province in the modern Greek prefecture of Laconia. Sparta is located in the south-eastern Peloponnese. Ancient Sparta was built on the banks of the Eurotas River, the main river of Laconia, which provided it with a source of fresh water; the valley of the Eurotas is a natural fo
Rhodes is the largest of the Dodecanese islands of Greece and is the island group's historical capital. Administratively the island forms a separate municipality within the Rhodes regional unit, part of the South Aegean administrative region; the principal town of the island and seat of the municipality is Rhodes. The city of Rhodes had 50,636 inhabitants in 2011, it is located northeast of southeast of Athens and just off the Anatolian coast of Turkey. Rhodes' nickname is The island of the Knights, named after the Knights of Saint John of Jerusalem, who once conquered the land. Rhodes was famous worldwide for the Colossus of Rhodes, one of the Seven Wonders of the Ancient World; the Medieval Old Town of the City of Rhodes has been declared a World Heritage Site. Today, it is one of the most popular tourist destinations in Europe; the name of the U. S. state of Rhode Island is thought to be based on this island. The island has been known as Ρόδος in Greek throughout its history. In addition, the island has been called Rodi in Italian, Rodos in Turkish, Rodi or Rodes in Ladino.
The Travels of Sir John Mandeville incorrectly reports that Rhodes was called "Collosus", through a conflation of the Colossus of Rhodes and Paul's Epistle to the Colossians, which refers to Colossae. The island's name might be derived from erod, Phoenician for snake, since the island was infested with snakes in antiquity; the island of Rhodes is shaped like a spearhead, 79.7 km long and 38 km wide, with a total area of 1,400 square kilometres and a coastline of 220 km. Limestone is the main bedrock; the city of Rhodes is located at the northern tip of the island, as well as the site of the ancient and modern commercial harbours. The main air gateway is located 14 km to the southwest of the city in Paradisi; the road network radiates from the city along the west coasts. Outside of the city of Rhodes, the island is dotted with small villages and spa resorts, among them Faliraki, Kremasti, Pefkos, Afantou, Koskinou, Embona and Trianta. There are mineral-rich spring water used to give medicinal baths and the spa resorts offer various health treatments.
Rhodes is situated 363 km east-south-east from the Greek mainland, 18 km from the southern shore of Turkey. The interior of the island is mountainous, sparsely inhabited and covered with forests of pine and cypress. While the shores are rocky, the island has arable strips of land where citrus fruit, wine grapes, vegetables and other crops are grown; the Rhodian population of fallow deer was found to be genetically distinct in 2005, to be of urgent conservation concern. In Petaloudes Valley, large numbers of tiger moths gather during the summer months. Mount Attavyros, at 1,216 metres, is the island's highest point of elevation. Earthquakes include the 226 BC earthquake. On 15 July 2008, Rhodes was struck by a 6.3 magnitude earthquake causing minor damage to a few old buildings and one death. Rhodes has a hot-summer Mediterranean climate; the island was inhabited in the Neolithic period. In the 16th century BC, the Minoans came to Rhodes. Greek mythology recalled a Rhodian race called the Telchines and associated the island of Rhodes with Danaus.
In the 15th century BC, Mycenaean Greeks invaded. After the Bronze Age collapse, the first renewed outside contacts were with Cyprus. Homer mentions. In the 8th century BC, the island's settlements started to form, with the coming of the Dorians, who built the three important cities of Lindos and Kameiros, which together with Kos and Halicarnassus made up the so-called Dorian Hexapolis. In Pindar's ode, the island was said to be born of the union of Helios the sun god and the nymph Rhodos, the cities were named for their three sons; the rhoda is a pink hibiscus, native to the island. Diodorus Siculus added that one of the sons of Helios and Rhode, travelled to Egypt, he taught the Egyptians astrology. In the second half of the 8th century, the sanctuary of Athena received votive gifts that are markers for cultural contacts: small ivories from the Near East and bronze objects from Syria. At Kameiros on the northwest coast, a former Bronze Age site, where the temple was founded in the 8th century, there is another notable contemporaneous sequence of carved ivory figurines.
The cemeteries of Kameiros and Ialyssos yielded several exquisite exemplars of the Orientalizing Rhodian jewellery, dated in the 7th and early 6th centuries BC. Phoenician presence on the island at Ialysos is attested in traditions recorded much by Rhodian historians; the Persians invaded and overran the island, but they were in turn defeated by forces from Athens in 478 BC. The Rhodian cities joined the Athenian League; when the Peloponnesian War broke out in 431 BC, Rhodes remained neutral, although it remained a member of the League. The war lasted until 404 BC, but by this time Rhodes had withdrawn from the conflict and decided to go her own way. In 408 BC, the cities united to form one territory, they built the city of a new capital on the northern end of the island. Its regular plan w
The Ethiopian calendar or Eritrean calendar is the principal calendar used in Ethiopia and serves as the liturgical year for Christians in Eritrea and Ethiopia belonging to the Eritrean Orthodox Tewahedo Church, Ethiopian Orthodox Tewahedo Church, Eastern Catholic Churches, the Coptic Orthodox Church of Alexandria, Ethiopian-Eritrean Evangelicalism. It is a solar calendar which in turn derives from the Egyptian calendar, but like the Julian calendar, it adds a leap day every four years without exception, begins the year on August 29 or August 30 in the Julian calendar. A gap of 7–8 years between the Ethiopian and Gregorian calendars results from an alternative calculation in determining the date of the Annunciation. Like the Coptic calendar, the Ethiopic calendar has 12 months of 30 days plus 5 or 6 epagomenal days, which comprise a thirteenth month; the Ethiopian months begin on the same days as those of the Coptic calendar, but their names are in Ge'ez. A 6th epagomenal day is added every 4 years, without exception, on August 29 of the Julian calendar, 6 months before the corresponding Julian leap day.
Thus the first day of the Ethiopian year, 1 Mäskäräm, for years between 1900 and 2099, is September 11. However, it falls on September 12 in years before the Gregorian leap year. Enkutatash is the word for the Ethiopian New Year in Amharic, the official language of Ethiopia, while it is called Ri'se Awde Amet in Ge'ez, the term preferred by the Ethiopian & Eritrean Orthodox Tewahedo Churchs, it occurs on September 11th in the Gregorian Calendar. The Ethiopian Calendar Year 1998 Amätä Məhrät began on the Gregorian Calendar Year on September 11th, 2005. However, the Ethiopian Years 1992 and 1996 began on the Gregorian Dates of'September 12th 1999' and'2003' respectively; this date correspondence applies for the Gregorian years 1900 to 2099. The Ethiopian leap year is every four without exception, while Gregorian centurial years are only leap years when divisible by 400; as the Gregorian year 2000 is a leap year, the current correspondence lasts two centuries instead. The start of the Ethiopian year falls on August 30th.
This date corresponds to the Old-Style Julian Calendar. This deviation between the Julian and the Gregorian Calendar will increase with the passing of the time. You can observe the real start date in the future centuries in a Gregorian to Ethiopian Date Converter. To indicate the year and followers of the Eritrean churches today use the Incarnation Era, which dates from the Annunciation or Incarnation of Jesus on March 25, AD 9, as calculated by Annianus of Alexandria c. 400. Meanwhile, Europeans adopted the calculations made by Dionysius Exiguus in AD 525 instead, which placed the Annunciation 8 years earlier than had Annianus; this causes the Ethiopian year number to be 8 years less than the Gregorian year number from January 1 until September 10 or 11 7 years less for the remainder of the Gregorian year. In the past, a number of other eras for numbering years were widely used in Ethiopia and the Kingdom of Aksum; the most important era – once used by the Eastern Christianity, still used by the Coptic Orthodox Church of Alexandria – was the Era of Martyrs known as the Diocletian Era, or the era of Diocletian and the Martyrs, whose first year began on August 29, 284.
Respective to the Gregorian and Julian New Year's Days, 31⁄2 to 4 months the difference between the Era of Martyrs and the Anni Domini is 285 years. This is because in AD 525, Dionysius Exiguus decided to add 15 Metonic cycles to the existing 13 Metonic cycles of the Diocletian Era to obtain an entire 532 year medieval Easter cycle, whose first cycle ended with the year Era of Martyrs 247 equal to year DXXXI, it is because 532 is the product of the Metonic cycle of 19 years and the solar cycle of 28 years. Around AD 400, an Alexandrine monk called Panodoros fixed the Alexandrian Era, the date of creation, on 29 August 5493 BC. After the 6th century AD, the era was used by Ethiopian chronologists; the twelfth 532 year-cycle of this era began on 29 August AD 360, so 4×19 years after the Era of Martyrs. Bishop Anianos preferred the Annunciation style as 25 March, thus he shifted the Panodoros era by about six months, to begin on 25 March 5492 BC. In the Ethiopian calendar this was equivalent to 15 Magabit 5501 B.
C.. The Anno Mundi era remained in usage until the late 19th century; the 4 year leap-year cycle is associated with the four Evangelists: the first year after an Ethiopian leap year is named the John-year, followed by the Matthew-year, the Mark-year. The year with the 6th epagomenal day is traditionally designated as the Luke-year. There are no exceptions to the 4 year leap-year cycle, like the Julian calendar but unlike the Gregorian calendar; these dates are valid only from March 1900 to February 2100. This is because 1900 and 2100 are not leap years in the Gregorian calendar, while they are still leap year
The traditional China calendar, or Former Calendar, Traditional Calendar or Lunar Calendar, is a lunisolar calendar which reckons years and days according to astronomical phenomena. It is defined by GB/T 33661-2017, "Calculation and promulgation of the Chinese calendar", issued by the Standardisation Administration of China on 12 May 2017. Although modern day China uses the Gregorian calendar, the traditional Chinese calendar governs holidays in China and in overseas Chinese communities, it lists the dates of traditional Chinese holidays and guides people in selecting auspicious days for weddings, moving, or starting a business. Like Chinese characters, variants of this calendar are used in different parts of the Chinese cultural sphere. Korea and the Ryukyu Islands adopted the calendar, it evolved into Korean and Ryukyuan calendars; the main difference from the traditional Chinese calendar is the use of different meridians, which leads to some astronomical events—and calendar events based on them—falling on different dates.
The traditional Japanese calendar derived from the Chinese calendar, but its official use in Japan was abolished in 1873 as part of reforms after the Meiji Restoration. Calendars in Mongolia and Tibet have absorbed elements of the traditional Chinese calendar, but are not direct descendants of it. Days begin and end at midnight, months begin on the day of the new moon. Years begin on the second new moon after the winter solstice. Solar terms govern the end of each month. Written versions in ancient China included stems and branches of the year and the names of each month, including leap months as needed. Characters indicated whether a month was short; the traditional Chinese calendar was developed between 771 and 476 BC, during the Spring and Autumn period of the Eastern Zhou dynasty. Before the Zhou dynasty, solar calendars were used. One version of the solar calendar is the five-elements calendar. A 365-day year was divided into five phases of 73 days, with each phase corresponding to a Day 1 Wu Xing element.
A phase began followed by six 12-day weeks. Each phase consisted of two three-week months. Years began followed by a bǐngzǐ day and a 72-day fire phase. Other days were tracked using the Yellow River Map. Another version is a four-quarters calendar. Weeks were ten days long, with one month consisting of three weeks. A year had 12 months, with a ten-day week intercalated in summer as needed to keep up with the tropical year; the 10 Heavenly Stems and 12 Earthly Branches were used to mark days. A third version is the balanced calendar. A year was 365.25 days, a month was 29.5 days. After every 16th month, a half-month was intercalated. According to oracle bone records, the Shang dynasty calendar was a balanced calendar with 12 to 14 months in a year; the first lunisolar calendar was the Zhou calendar, introduced under the Zhou dynasty. This calendar set the beginning of the year at the day of the new moon before the winter solstice, it set the shàngyuán as the winter solstice of a dīngsì year, making the year it was introduced around 2,758,130.
Several competing lunisolar calendars were introduced by states fighting Zhou control during the Warring States period. The state of Lu issued its own Lu calendar. Jin issued the Xia calendar in AD 102, with a year beginning on the day of the new moon nearest the March equinox. Qin issued the Zhuanxu calendar, with a year beginning on the day of the new moon nearest the winter solstice. Song's Yin calendar began its year on the day of the new moon after the winter solstice; these calendars are known as the six ancient calendars, or quarter-remainder calendars, since all calculate a year as 365 1⁄4 days long. Months begin on the day of the new moon, a year has 12 or 13 months. Intercalary months are added to the end of the year; the Qiang and Dai calendars are modern versions of the Zhuanxu calendar, used by mountain peoples. After Qin Shi Huang unified China under the Qin dynasty in 221 BC, the Qin calendar was introduced, it followed most of the rules governing the Zhuanxu calendar, but the month order was that of the Xia calendar.
The intercalary month, known as the second Jiǔyuè, was placed at the end of the year. The Qin calendar was used into the Han dynasty. Emperor Wu of Han r. 141 – 87 BC introduced reforms halfway through his reign. His Taichu Calendar defined a solar year as 365 385⁄1539 days, the lunar month was 29 43⁄81 days; this calendar introduced the 24 solar terms. Solar terms were paired, with the 12 combined periods known as climate terms; the first solar term of the period was known as a pre-climate, the second was a mid-climate. Months were named for the mid-climat