Byzantine calendar
The Byzantine calendar, also called Roman calendar, Creation Era of Constantinople or Era of the World (, also or , abbreviated as ε.Κ.; literal translation of Ancient Greek Roman year since the creation of the universe), was the calendar used by the Eastern Orthodox Church from c. 691 to 1728 in the Ecumenical Patriarchate. It was also the official calendar of the Byzantine Empire from 988 to 1453 and of Kievan Rus' and Russia from c. 988 to 1700. This calendar was used also in other areas of the Byzantine commonwealth such as in Serbia, where it is found  in old Serbian legal documents such as Dušan's Code, thus being referred to as the Serbian Calendar as well. Since "Byzantine" is a historiographical term, the original name uses the adjective "Roman" as it was what the Eastern Roman Empire continued calling itself. The calendar was based on the Julian calendar, except that the year started on 1 September and the year number used an Anno Mundi epoch derived from the Septuagint version of the Bible. It placed the date of creation at 5509 years before the incarnation of Jesus, and was characterized by a certain tendency that had  already been a tradition among Jews and early Christians to number the years from the calculated foundation of the world (Latin: "Annus Mundi" or "Ab Origine Mundi"— "AM"). Its Year One, marking the supposed date of creation, was September 1, 5509 BC, to August 31, 5508 BC. This would make the current year (AD 2022) (7530 before September 1; and 7531 after September 1). History. The first appearance of the term is in the treatise of a monk and priest, Georgios (AD 638–39), who mentions all the main variants of the "World Era" in his work. Georgios argues that the  main advantage of the World era is the common starting point of the astronomical lunar and solar cycles, and of the cycle of indictions, the usual dating system in Byzantium since the 6th century. He also regarded it as the most convenient for the Easter computus. Complex calculations of the 19-year lunar and 28-year solar cycles within this world era allowed scholars to discover the cosmic significance of certain historical dates, such as the birth or the crucifixion of Jesus. This date underwent minor revisions before being finalized in the mid-7th century, although its precursors were developed c.  AD 412. By the second half of the 7th century, the "Creation Era" was known in Western Europe, at least in Great Britain. By the late 10th century (around AD 988), when the era appears in use on official government records, a unified system was widely recognized across the Eastern Roman world. The era was ultimately calculated as starting on September 1, and Jesus was thought to have been born in the year 5509 since the creation of the world. Historical time was thus calculated from the creation, and not from Christ's birth as it was in the west  after the Anno Domini system adopted between the 6th and 9th centuries. The eastern Church avoided the use of the Anno Domini system of Dionysius Exiguus, since the date of Christ's birth was debated in Constantinople as late as the 14th century. The Byzantine calendar was identical to the Julian calendar except that: The leap day of the Byzantine calendar was obtained in an identical manner to the bissextile day of the original Roman version of the Julian calendar, by doubling the sixth day before the calends of March, i.e., by doubling 24 February. The Byzantine World Era was  gradually replaced in the Eastern Orthodox Church by the Christian Era (Anno Domini), which was utilized initially by Patriarch Theophanes I Karykes in 1597, afterwards by Patriarch Cyril Lucaris in 1626, and then formally established by the Church in 1728. Meanwhile, as Russia received Orthodox Christianity from Byzantium, she inherited the Orthodox calendar based on the Byzantine Era (translated into Slavonic). After the collapse of the Byzantine Empire in 1453, the era continued to be used by Russia, which witnessed millennialist movements in Moscow in AD 1492 (7000 AM). It was only in AD 1700 that the Byzantine calendar in  Russia was changed to the Julian calendar by Peter the Great. It still forms the basis of traditional Orthodox calendars up to today. September AD 2000 began the year 7509 AM. The age of the world. The earliest extant Christian writings on the age of the world according to the biblical chronology are by Theophilus (AD 115–181) in his apologetic work "To Autolycus", and by Julius Africanus (AD 200–245) in his "Five Books of Chronology". Both of these early Christian writers, following the Septuagint version of the Old Testament, determined the age of the world to have been about 5,530  years at the birth of Christ. Ben Zion Wacholder points out that the writings of the Church Fathers on this subject are of vital significance (even though he disagrees with their chronological system based on the authenticity of the Septuagint, as compared to that of the Masoretic Text), in that through the Christian chronographers a window to the earlier Hellenistic biblical chronographers is preserved: The Hellenistic Jewish writer Demetrius the Chronographer (flourishing 221–204 BC) wrote "On the Kings of Judea" which dealt with biblical exegesis, mainly chronology; he computed the date of the flood and the birth of Abraham exactly  as in the Septuagint, and first established the "Annus Adami" (Era of Adam), the antecedent of the Hebrew "World Era", and of the Alexandrian and Byzantine "Creation Eras". Alexandrian Era. The Alexandrian Era (, "Kósmou étē kat'Alexandreîs") developed in AD 412, was the precursor to the Byzantine Era. After the initial attempts by Hippolytus, Clement of Alexandria and others, the Alexandrian computation of the date of creation was worked out to be 25 March 5493 BC. The Alexandrine monk Panodorus reckoned 5904 years from Adam to the year AD 412. His years began with August 29, corresponding to the First of  Thoth, the Egyptian new year. Annianos of Alexandria however, preferred the Annunciation style as New Year's Day, 25 March, and shifted the Panodorus era by about six months, to begin on 25 March. This created the Alexandrian Era, whose first day was the first day of the proleptic Alexandrian civil year in progress, 29 August 5493 BC, with the ecclesiastical year beginning on 25 March 5493 BC. Dionysius of Alexandria had earlier emphatically quoted mystical justifications for the choice of March 25 as the start of the year: The Alexandrian Era of March 25, 5493 BC was adopted by  church fathers such as Maximus the Confessor and Theophanes the Confessor, as well as chroniclers such as George Syncellus. Its striking mysticism made it popular in Byzantium, especially in monastic circles. However this masterpiece of Christian symbolism had two serious weak points: historical inaccuracy surrounding the date of the resurrection of Jesus as determined by its Easter computus, and its contradiction to the chronology of the Gospel of St John regarding the date of the crucifixion of Jesus on Friday after the Passover. Chronicon Paschale. A new variant of the World Era was suggested in the "Chronicon Paschale", a valuable  Byzantine universal chronicle of the world, composed about the year 630 AD by some representative of the Antiochian scholarly tradition. It had for its basis a chronological list of events extending from the creation of Adam to the year AD 627. The chronology of the writer is based on the figures of the Bible and begins with 21 March, 5507. For its influence on Greek Christian chronology, and also because of its wide scope, the "Chronicon Paschale" takes its place beside Eusebius, and the chronicle of the monk Georgius Syncellus which was so important in the Middle Ages; but in  respect of form it is inferior to these works. By the late 10th century, the Byzantine Era, which had become fixed at September 1 5509 BC since at least the mid-7th century (differing by 16 years from the Alexandrian date, and 2 years from the "Chronicon Paschale"), had become the widely accepted calendar of choice "par excellence" for Chalcedonian Orthodoxy. Accounts in Church Fathers. John Chrysostom says in his Homily ""On the Cross and the Thief"", that Christ "opened for us today Paradise, which had remained closed for some 5000 years." Isaac the Syrian writes in a Homily that before  Christ "for five thousand years five hundred and some years God left Adam (i.e. man) to labor on the earth." Augustine of Hippo writes in the "City of God" (written AD 413–426): Augustine goes on to say that the ancient Greek chronology "does not exceed the true account of the duration of the world as it is given in our documents (i.e. the Scriptures), which are truly sacred." Hippolytus of Rome (c. 170–235) maintained on Scriptural grounds that Jesus's birth took place in 5500 AM, and held that the birth of Christ took place on a passover day, deducing  that its month-date was 25 March (see "Alexandrian Era"). He gave the following intervals: In his "Commentary on Daniel", one of his earlier writings, he proceeds to set out additional reasons for accepting the date of 5500 AM: Around AD 202 Hippolytus held that Jesus was born in the 42nd year of the reign of Augustus and that he was born in 5500AM. In his "Commentary on Daniel" he did not need to establish the precise year of Jesus's birth; he is not concerned about the day of the week, the month-date, or even the year; it  was sufficient for his purpose to show that Christ was born in the days of Augustus in 5500 AM. Accounts in Byzantine authors. From Justinian's decree in AD 537 that all dates must include the Indiction, the unification of the theological date of creation (as yet unfinalized) with the administrative system of Indiction cycles became commonly referred to amongst Byzantine authors, to whom the indiction was the standard measurement of time. In official documents. In the year AD 691, we find the Creation Era in the Acts of the Quinisext Council: We find the era also in the dating  of the so-called "Letter of three Patriarchs" to the emperor Theophilos (April, indiction 14, 6344 = AD 836). By the 10th century the Byzantine Era is found in the "Novellas" of AD 947, 962, 964, and most surely of the year AD 988, all dated in this way, as well as the Act of Patriarch Nicholaos II Chrysobergos in AD 987. John Skylitzes' (c. 1081–1118) major work is the "Synopsis of Histories", which covers the reigns of the Byzantine emperors from the death of Nicephorus I in 811 to the deposition of Michael IV in 1057; it continues the  chronicle of Theophanes the Confessor. Quoting from him as an example of the common Byzantine dating method, he refers to emperor Basil, writing that: Niketas Choniates (c. 1155–1215), sometimes called Acominatus, was a Byzantine Greek historian. His chief work is his "History", in twenty-one books, of the period from 1118 to 1207. Again, an example of the dating method can be seen as he refers to the fall of Constantinople to the fourth crusade as follows: The historian Doukas, writing c. AD 1460, makes a detailed account for the Creation Era. Although unrefined in style, the history of Doukas  is both judicious and trustworthy, and it is the most valuable source for the closing years of the Byzantine empire. From Adam, the first man created by God, to Noah, at whose time the flood took place, there were ten generations. The first, which was from God, was that of Adam. The second, after 230 years, was that of Seth begotten of Adam. The third, 205 years after Seth, was that of Enos begotten of Seth. The fourth, 190 years after Enos, was that of Kainan begotten of Enos. The fifth, 170 years after Kainan, was that of Mahaleel begotten  of Kainan. The sixth, 165 years after Mahaleel, was that of Jared begotten of Mahaleel. The seventh, 162 years after Jared, was that of Enoch begotten of Jared. The eighth, 165 years after Enoch, was that of Methuselah begotten of Enoch. The ninth, 167 years after Methuselah, was that of Lamech begotten of Methuselah. The tenth, 188 years after Lamech, was that of Noah. Noah was 600 years old when the flood of water came upon the earth. Thus 2242 years may be counted from Adam to the flood. There are also ten generations from the flood to Abraham numbering  1121 years. Abraham was seventy-five years old when he moved to the land of Canaan from Mesopotamia, and having resided there twenty-five years he begat Isaac. Isaac begat two sons, Esau and Jacob. When Jacob was 130 years old he went to Egypt with his twelve sons and grandchildren, seventy-five in number. And Abraham with his offspring dwelt in the land of Canaan 433 years, and having multiplied they numbered twelve tribes; a multitude of 600,000 were reckoned from the twelve sons of Jacob whose names are as follows: Ruben, Symeon, Levi, Judah, Issachar, Zebulun, Naphtali, Gad , Asher, Dan, Joseph, and Benjamin. The descendants of Levi were Moses and Aaron; the latter was the first of the priesthood while Moses was appointed to govern. In the eightieth year of his life, he walked through the Red Sea and led his people out of Egypt. This Moses flourished in the time of Inachos [son of Oceanus and King of Argos] who was the first [Greek] king to reign. Thus the Jews are more ancient than the Greeks. Remaining in the wilderness forty years they were governed for twenty-five years by Joshua, son of Nun, and by the  Judges for 454 years to the reign of Saul, the first king installed by them. During the first year of his reign, the great David was born. Thus from Abraham to David fourteen generations are numbered for a total of 1024 years. From David to the deportation to Babylon [586 BC] there are fourteen generations totaling 609 years. From the Babylonian Captivity to Christ there are fourteen generations totaling 504 years. By the sequence of Numbers we calculate the number of 5,500 years from the time of the first Adam to Christ. Byzantine mindset. Literal creation days. Even the most  mystical Fathers such as St. Isaac the Syrian accepted without question the common understanding of the Church that "the world was created "more or less" in 5,500 BC". As Fr. Seraphim Rose points out: For early Christians, the creation of the world was neither a matter of dogma nor a cosmological problem. As part of a history centered on Man, it was a divine act whose reality was beyond any doubt. Hours of the liturgical day. In the Byzantine period, the day was divided into two 12-hour cycles fixed by the rising and setting of the sun. Days of  the liturgical week. Marcus Rautman points out that the seven-day week was known throughout the ancient world. The Roman Calendar had assigned one of the planetary deities to each day of the week. The Byzantines naturally avoided using these Latin names with their pagan echoes. They began their week with the "Lord's Day" (Kyriake), followed by an orderly succession of numbered days: Deutera ("2nd"), Trite ("3rd"), Tetarte ("4th"), and Pempte ("5th"), a day of "preparation" (Paraskeve), and finally Sabatton. Each day was devoted to remembering one event of the life of Christ or the Theotokos or several martyrs  or saints, whose observed feast days gradually eclipsed traditional festivals. Kyriake was seen as the day of resurrection of Christ and as both the first and eighth day of the week, in the same way that Christ was the alpha and omega of the cosmos, existing both before and after time. The second day of the week recognized angels, "the secondary luminaries as the first reflections of the primal outpouring of light", just as the sun and the moon had been observed during the Roman week. John the Baptist, the forerunner (Prodromos) of Christ, was honored on the third day . Both the second and third days were viewed as occasions for penitence. The fourth and sixth days were dedicated to the Cross. The fourth day to the Theotokos and her mourning of the loss of her son and the sixth day (the Paraskeue) as the day of the Crucifixion of the Lord, with holy songs sung and fasting in remembrance of these events. St. Nicholas was honored on the fifth day of the week, while the Sabatton day was set aside for the saints and all the deceased faithful. This order is still in use in the Orthodox Church and  the Eastern Catholic Churches. A special arrangement of the way in which the hymns were sung was set for each day of the eight-week cycle, the "Octoechos (liturgy)". This cycle begins on the first Sunday after Easter ("Thomas-Sunday") and contains the texts whose content represents the meaning of the days of the week. The hymns sung on these eight weeks were performed with the use of eight different modes also called Octoechoi. Summary. As the Greek and Roman methods of computing time were connected with certain pagan rites and observances, Christians began at an early period to adopt  the Hebrew practice of reckoning their years from the supposed period of the creation of the world. Currently the two dominant dates for creation that exist using the biblical model are about 5500 BC and about 4000 BC. These are calculated from the genealogies in two versions of the Bible, with most of the difference arising from two versions of Genesis. The older dates of the Church Fathers in the Byzantine Era and in its precursor, the Alexandrian Era, are based on the Greek Septuagint. The later dates of the Ussher chronology and the Hebrew calendar are based on the  Hebrew Masoretic Text. The Fathers were well aware of the discrepancy of some hundreds of years between the Greek and Hebrew Old Testament chronology, and it did not bother them; they did not quibble over years or worry that the standard calendar was precise "to the very year"; it is sufficient that what is involved is beyond any doubt a matter of some few thousands of years, involving the lifetimes of specific men, and it can in no way be interpreted as millions of years or whole ages and races of men. To this day, traditional Orthodox Christians will use  the Byzantine calculation of the "World Era" in conjunction with the Anno Domini (AD) year. Both dates appear on Orthodox cornerstones, ecclesiastical calendars and formal documents. The ecclesiastical new year is still observed on September 1 (or on the Gregorian Calendar's September 14 for those churches which follow the Julian Calendar). September 2021 marked the beginning of the year 7530 of this era. See also. Other Judeo-Christian eras External links. Hebrew calendar Bibliography and further reading. Secondary sources. 21st century 20th century 19th century and earlier