The Chronology of Ancient Kingdoms Amended. Isaac Newton

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СКАЧАТЬ θεοις επιτελειθαι, και την μεν εαρινην θυσιαν δια παντος κατα το εαρ συντελειθαι· την δε θερινην, κατα το θερος· ‛ομοιως δε και κατα τους λοιπους καιρους του ετους τας αυτας θυσιας πιπτειν. Τουτο γαρ ‛υπελαβον προσηνες, και κεχαρισμενον ειναι τοις θεοις. Τουτο δ' αλλως ουκ αν δυναιτο γενεσθαι, ει μη ‛αι τροπαι, και ‛αι ισημεριαι περι τους αυτους τοπους γιγνοιντο. Το δε κατα σεληνην αγειν τας ‛ημερας, τοιουτον εστι· το ακολουθως τοις της σεληνης φωτισμοις τας προσηγοριας των ‛ημερων γινεσθαι. απο γαρ των της σεληνης φωτισμων ‛αι προσηγοριαι των ‛ημερων κατωνομασθησαν. Εν ‛ηι μεν γαρ ‛ημεραι νεα ‛η σεληνη φαινεται, κατα συναλοιφην νεομηνια προσηγορευθη· εν ‛ηι δε ‛ημεραι την δευτεραν φασιν ποιειται, δευτεραν προσηγορευσαν· την δε κατα μεσον του μηνος γινομενην φασιν της σεληνης, απο αυτου του συμβαινοντος διχομηνιαν εκαλεσαν. και καθολου δε πασας τας ‛ημερας απο των της σεληνης φωτισματων προσωνομασαν. ‛οθεν και την τριακοστην του μηνος ‛ημεραν εσχατην ουσαν απο αυτου του συμβαινοντος τριακαδα εκαλεσαν. Propositum enim fuit veteribus, menses quidem agere secundum Lunam, annos vero secundum Solem. Quod enim a legibus & Oraculis præcipiebatur, ut sacrificarent secundum tria, videlicet patria, menses, dies, annos; hoc ita distincte faciebant universi Græci, ut annos agerent congruenter cum Sole, dies vero & menses cum Luna. Porro secundum Solem annos agere, est circa easdem tempestates anni eadem sacrificia Diis perfici, & vernum sacrificium semper in vere consummari, æstivum autem in æstate: similiter & in reliquis anni temporibus eadem sacrificia cadere. Hoc enim putabant acceptum & gratum esse Diis. Hoc autem aliter fieri non posset nisi conversiones solstitiales & æquinoctia in iisdem Zodiaci locis fierent. Secundum Lunam vero dies agere est tale ut congruant cum Lunæ illuminationibus appellationes dierum. Nam a Lunæ illuminationibus appellationes dierum sunt denominatæ. In qua enim die Luna apparet nova, ea per Synalœphen, seu compositionem νεομηνια id est, Novilunium appellatur. In qua vero die secundam facit apparitionem, eam secundam Lunam vocarunt. Apparitionem Lunæ quæ circa medium mensis fit, ab ipso eventu διχομηνιαν, id est medietatem mensis nominarunt. Ac summatim, omnes dies a Lunæ illuminationibus denominarunt. Unde etiam tricesimam mensis diem, cum ultima sit, ab ipso eventu τριακαδα vocarunt.

      The ancient Calendar year of the Greeks consisted therefore of twelve Lunar months, and every month of thirty days: and these years and months they corrected from time to time, by the courses of the Sun and Moon, omitting a day or two in the month, as often as they found the month too long for the course of the Moon; and adding a month to the year, as often as they found the twelve Lunar months too short for the return of the four seasons. Cleobulus, ^[52] one of the seven wise men of Greece, alluded to this year of the Greeks, in his Parable of one father who had twelve sons, each of which had thirty daughters half white and half black: and Thales ^[53] called the last day of the month τριακαδα, the thirtieth: and Solon counted the ten last days of the month backward from the thirtieth, calling that day ενην και νεαν, the old and the new, or the last day of the old month and the first day of the new: for he introduced months of 29 and 30 days alternately, making the thirtieth day of every other month to be the first day of the next month.

      To the twelve Lunar months ^[54] the ancient Greeks added a thirteenth, every other year, which made their Dieteris; and because this reckoning made their year too long by a month in eight years, they omitted an intercalary month once in eight years, which made their Octaeteris, one half of which was their Tetraeteris: And these Periods seem to have been almost as old as the religions of Greece, being used in divers of their Sacra. The ^[55] Octaeteris was the Annus magnus of Cadmus and Minos, and seems to have been brought into Greece and Crete by the Phœnicians, who came thither with Cadmus and Europa, and to have continued 'till after the days of Herodotus: for in counting the length of seventy years ^[56], he reckons thirty days to a Lunar month, and twelve such months, or 360 days, to the ordinary year, without the intercalary months, and 25 such months to the Dieteris: and according to the number of days in the Calendar year of the Greeks, Demetrius Phalereus had 360 Statues erected to him by the Athenians. But the Greeks, Cleostratus, Harpalus, and others, to make their months agree better with the course of the Moon, in the times of the Persian Empire, varied the manner of intercaling the three months in the Octaeteris; and Meton found out the Cycle of intercaling seven months in nineteen years.

      The Ancient year of the Latines was also Luni-solar; for Plutarch ^[57] tells us, that the year of Numa consisted of twelve Lunar months, with intercalary months to make up what the twelve Lunar months wanted of the Solar year. The Ancient year of the Egyptians was also Luni-solar, and continued to be so 'till the days of Hyperion, or Osiris, a King of Egypt, the father of Helius and Selene, or Orus and Bubaste: For the Israelites brought this year out of Egypt; and Diodorus tells ^[58] us that Ouranus the father of Hyperion used this year, and ^[59] that in the Temple of Osiris the Priests appointed thereunto filled 360 Milk Bowls every day: I think he means one Bowl every day, in all 360, to count the number of days in the Calendar year, and thereby to find out the difference between this and the true Solar year: for the year of 360 days was the year, to the end of which they added five days.

      That the Israelites used the Luni-solar year is beyond question. Their months began with their new Moons. Their first month was called Abib, from the earing of Corn in that month. Their Passover was kept upon the fourteenth day of the first month, the Moon being then in the full: and if the Corn was not then ripe enough for offering the first Fruits, the Festival was put off, by adding an intercalary month to the end of the year; and the harvest was got in before the Pentecost, and the other Fruits gathered before the Feast of the seventh month.

      Simplicius in his commentary ^[60] on the first of Aristotle's Physical Acroasis, tells us, that some begin the year upon the Summer Solstice, as the People of Attica; or upon the Autumnal Equinox, as the People of Asia; or in Winter, as the Romans; or about the Vernal Equinox, as the Arabians and People of Damascus: and the month began, according to some, upon the Full Moon, or upon the New. The years of all these Nations were therefore Luni-solar, and kept to the four Seasons: and the Roman year began at first in Spring, as I seem to gather from the Names of their Months, Quintilis, Sextilis, September, October, November, СКАЧАТЬ