61-399: Endless Light may refer to: Endless Light (Anaghra Raocha) Zoroastrian calendar Endless Light album by O'Brother "Endless Light", song from Cornerstone (Hillsong Worship album) "Endless Light", song by Decoded Feedback Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with
122-668: A general tax from the known world by Octavian or the end of the roman conquest of the peninsula during the civil war of the Second Triumvirate . Either way the date traditionally marks the establishment of Roman rule in Spain and was used in official documents by the Suebian and Visigothic kingdoms and later in Portugal , Aragon , Valencia , Castile , and southern France . This system of calibrating years fell to disuse in
183-640: A matching set of leap years in 2096 CE. Calendar era A calendar era is the period of time elapsed since one epoch of a calendar and, if it exists, before the next one. For example, it is the year 2024 as per the Gregorian calendar, which numbers its years in the Western Christian era (the Coptic Orthodox and Ethiopian Orthodox churches have their own Christian eras). In antiquity, regnal years were counted from
244-409: A regular pattern, but during the reign of Artaxerxes II (circa 380 BCE) astronomers utilised a 19-year cycle which required the addition of a month called Addaru II in years 3, 6, 8, 11, 14 and 19, and the month Ululu II in year 17 of the cycle. The first known intercalation is recorded for 309 BCE. The first month of the year was called Frawardin, and the first day of Frawardin
305-743: A system of eponyms to identify each year. Each year at the Akitu festival (celebrating the Mesopotamian new year), one of a small group of high officials (including the king in later periods) would be chosen by lot to serve as the limmu for the year, which meant that he would preside over the Akitu festival and the year would bear his name. The earliest attested limmu eponyms are from the Assyrian trading colony at Karum Kanesh in Anatolia, dating to
366-577: Is 1952063. The Julian Day Number of Nowruz, the first day, of Year Y of the Yazdegirdi Era is therefore 1952063 + ( Y − 1) × 365. 22 July AD 2000 was Nowruz and the first day of 1370 Y.Z. (or 3738 ZRE) according to the Qadimi reckoning. In the Julian year 1300 CE, 669 Y.Z. began on 1 January, and 670 Y.Z. on 31 December of
427-408: Is the traditional calendar in use since 1006 CE. In 1006 CE, the month Frawardin had returned to the correct position so that 1 Frawardin coincided with the northern vernal equinox. The religious festivals were therefore returned to their traditional months, with Nawruz once again being celebrated on 1 Frawardin. The Julian Day Number corresponding to 16 June 632 CE
488-557: The Babylonian calendar as used in the Achaemenid empire . Qadimi ("ancient") is a traditional reckoning introduced in 1006. Shahanshahi ("imperial") is a calendar reconstructed from the 10th century text Denkard . Fasli is a term for a 1906 adaptation of the 11th century Jalali calendar following a proposal by Kharshedji Rustomji Cama made in the 1860s. A number of Calendar eras are in use: The Babylonian calendar
549-688: The Early Middle Ages , roughly between the 6th and 10th centuries. The era based on the Incarnation of Christ was introduced by Dionysius Exiguus in 525 and is in continued use with various reforms and derivations. The distinction between the Incarnation occurring with the conception or the Nativity of Jesus was not drawn until the late ninth century. The first day of the numbered year varied from place to place and depended on
610-527: The Solar Hejri calendar. This is strictly tied to the actual northward equinox, rather than a mathematical approximation to it. An Iranian day is reckoned to begin at midnight. Iranian time is 3.5 hours ahead of GMT . New Year's Day is defined to be the day, as reckoned by Iranian time, when the northward equinox (the precise moment in time when northern and southern hemispheres of the Earth pass through
671-577: The 3rd year of the 6th Olympiad. Because the Parilia had become associated with the founding of the city by his time, he took the specific date to have been 21 April 753 BC. This became the official chronology of the empire by at least the time of Claudius , who held Secular Games in AD 47 to celebrate the city's 800th anniversary. The 900th and 1000th anniversaries were then celebrated in 148 under Antoninus Pius and in 248 under Philip I . The AUC era
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#1732793840167732-721: The Early Modern Age and was replaced by today's Anno Domini . The months and years are the same as the Julian Calendar . Throughout the Roman and Byzantine periods, the Decapolis and other Hellenized cities of Syria and Palestine used the Pompeian era , counting dates from the Roman general Pompey 's conquest of the region in 63 BC. A different form of calendar was used to track longer periods of time, and for
793-727: The Fasili Society, and since the Iranian national calendar had also retained the Zoroastrian names of the months, it was not a big step to integrate the two. The Bastani calendar was duly accepted by many of the Zoroastrians. Many orthodox Iranian Zoroastrians, especially the Sharifabadis of Yazd , continued to use the Qadimi, however. In 1906 CE, Nawruz of 1276 Y.Z. fell on 15 August for followers of
854-608: The Fasli calendar as Webster's online dictionary and various unreferenced sources state that the Fasli calendar follows the Gregorian, and it is shown strictly following the Gregorian calendar in the period AD 2009–2031 in the tables published by R. E. Kadva. The Gregorian calendar itself, however, will not keep 21 March as the date of the northern vernal equinox forever – it has a deviation of one day every 5025 years. The civil calendar in Iran since 31 March 1925 CE has been
915-454: The Gatha days 15–19 March. Mareshpand Jashan is on 13 March. The leap day, 20 March, called Avardad-sal-Gah , is considered a duplication of Wahishtoisht , the fifth Gatha day, but is not reckoned as Mukhtad or Hamaspathmaidyem. 21 March 2000 CE was Nowruz and the first day of 1370 Y.Z. (or 3738 ZRE) according to the Fasli reckoning. Ali Jafarey describes
976-508: The Qadimi calendar, and 14 September for those observing Shahanshahi. There was therefore a six-month gap between the Fasli and Qadimi New Year observances, and a seven-month gap to the Shahanshahi. Since there is exactly one Fasli year for every Gregorian year, then day one of the proleptic Fasli calendar would be 21 March (Gregorian) 631 CE, with Year 2 beginning on 21 March 632 CE. But Yazdegird III did not ascend
1037-512: The Qadimi reckoning. Other Parsis continued to use the reckoning which had become traditional in India, and call their calendar Shahanshahi . Arzan Lali the author of Zoroastrian Calendar Services (ZCS) website (zcserv.com) comments that "... adherents of other variants of the Zoroastrian calendar denigrate the Shenshai or Shahenshahi as 'royalist'." 21 August 2000 CE was Nawruz, and
1098-691: The Seleucids, continued the Seleucid/Hellenic tradition. In 224 CE, when the Babylonian calendar was replaced by the Zoroastrian, 1 Frawardin and the New Year celebration of Nawruz had drifted to 1 October. The older custom of counting regnal years from the monarch's coronation was reinstated. At this point the calendar was realigned with the seasons by delaying the epagemonai by eight months (so that they now preceded
1159-408: The Yazdegirdi Era is therefore 1952093 + ( Y − 1) × 365. At the start of the 20th century, Khurshedji Cama , a Bombay Parsi , founded the "Zarthosti Fasili Sal Mandal", or Zoroastrian Seasonal-Year Society. In 1906, the society published its proposal for a Zoroastrian calendar which was synchronised with the seasons. This Fasli calendar, as it became known,
1220-552: The accession of a monarch. This makes the chronology of the ancient Near East very difficult to reconstruct, based on disparate and scattered king lists, such as the Sumerian King List and the Babylonian Canon of Kings . In East Asia, reckoning by era names chosen by ruling monarchs ceased in the 20th century except for Japan , where they are still used. For over a thousand years, ancient Assyria used
1281-453: The attention of the priests of Surat , but no consensus as to which calendar was correct was reached. Around 1740 CE, some influential priests argued that since their visitor had been from the ancient 'homeland', his version of the calendar must be correct, and their own must be wrong. On 6 June 1745 CE (Julian), a number of Parsis in and around Surat adopted the calendar which had continued in use in Iran, now to be identified as
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#17327938401671342-643: The beginning of the year. Modern application of the AUC era generally ignores this, the known mistakes in Varro's own calculations, and the 752 BC epoch used by the Fasti and later Secular Games, such that AD 2024 is generally considered equivalent to AUC 2777 (2024 + 753). Another system that is less commonly found than might be thought was the use of the regnal year of the Roman emperor . At first, Augustus indicated
1403-589: The calendar year is taken as starting on 1 Tishri or on 1 Nisan (respectively the start of the Jewish civil and ecclesiastical years) the Seleucid era begins either in 311 BC (the Jewish reckoning) or in 312 BC (the Greek reckoning: October–September). An early and common practice was Roman ' consular ' dating. This involved naming both consules ordinarii who had taken up this office on 1 January (since 153 BC) of
1464-629: The cycle, an indiction being a year in duration. Documents and events began to be dated by the year of the cycle (e.g., "fifth indiction", "tenth indiction") in the 4th century, and this system was used long after the tax ceased to be collected. It was used in Gaul , in Egypt until the Islamic conquest , and in the Eastern Roman Empire until its conquest in 1453. A useful chart providing all
1525-479: The emperor Justinian I discontinued appointing consuls. The last consul nominated was Anicius Faustus Albinus Basilius . Soon afterwards, imperial regnal dating was adopted in its place. Another method of dating was ab urbe condita (Latin for "from the founding of the city" of Rome) or anno urbis conditae (Latin for "in the year of the founding of the city"), both abbreviated AUC. Several epochs for this date were in use by Roman historians , all based on
1586-495: The end of the year. New Year's Day would be kept on the northward vernal equinox , and if the leap-day was applied correctly, would not drift away from the spring. The Fasli society also claimed that their calendar was an accurate religious calendar, as opposed to the other two calendars, which they asserted were only political. The new calendar received little support from the Indian Zoroastrian community, since it
1647-528: The equivalents can be found in Chaîne's book on chronology, and can easily be consulted online at the Internet Archive, from page 134 to page 172 . A rule for computing the indiction from an AD year number was stated by Dionysius Exiguus : add 3 and divide by 15; the remainder is the indiction, with 0 understood to be the fifteenth indiction. Thus the indiction of 2001 was 9. The beginning of
1708-583: The events of the Neo-Assyrian Period to be dated to a specific year, avoiding the chronological debates that characterize earlier periods of Mesopotamian history. Among the ancient Greek historians and scholars, a common method of indicating the passage of years was based on the Olympic Games , first held in 776 BC . The Olympic Games provided the various independent city-states with a mutually recognizable system of dates. Olympiad dating
1769-509: The first day of 1370 Y.Z. (or 3738 ZRE) according to the Shahanshahi reckoning. Because the one-off intercalation of 30 days happened sometime before the Nawruz of 1129 CE, we can be confident that in that Julian year, 498 YZ began on 12 February by the Qadimi reckoning, but 14 March by the recently introduced Shahanshahi. The Julian Day Number of Nawruz, the first day, of all subsequent Shahanshahi years Y of
1830-462: The first years after implementation of the new Gatha days, the population had not universally adopted the new dates for religious festivals, resulting in "official" celebrations takings place five days earlier than popular celebrations. In later years the population had observed the Gatha days, but the original five day discrepancy persisted. Hormazd's reform was to link the popular and official observance dates to form continual six-day feasts. Nawruz
1891-438: The five-day festival of Hamaspathmaidyem , on the five Gatha days. The penultimate day of the twelfth month is Mareshpand Jashan . In a common year (non-leap year) of the Fasli observance, Mukhtad is observed 11–20 March, with Hamaspathmaidyem and the Gatha days 16–20 March. Mareshpand Jashan is on 14 March. In a leap year of the Fasli observance, Mukhtad is observed 10–19 March, with Hamaspathmaidyem and
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1952-404: The incomplete surviving list of Roman consuls and the myths of the city's founding by Romulus and Remus . The chronology established by Marcus Terentius Varro in the 1st century BC intercalated several years of dictatorships , a period of anarchy, and a standardized length of reign for all of Rome's former kings to arrive at a year running from 754–753 BC, taken as equivalent to
2013-598: The inscription of calendar dates (i.e., identifying when one event occurred in relation to others). This form, known as the Long Count , is based upon the number of elapsed days since a mythological starting-point. According to the calibration between the Long Count and Western calendars accepted by the great majority of Maya researchers (known as the GMT correlation), this starting-point is equivalent to 11 August, 3114 BC in
2074-582: The memory of the Roman Republic faded (about AD 200), when they began to use their regnal year openly. Some regions of the Roman Empire dated their calendars from the date of Roman conquest, or the establishment of Roman rule. The Spanish era , or the Era of Caesar , counted the years from 38 BC and, although the exact reasons for this are unknown, it is usually attributed to either the levy of
2135-558: The northward equinox always fell at such a time that New Year's Day in Iran occurred on the day called 21 March in the Western calendar. But this equivalence was not always true before March 1960, and the exact correspondence broke down again in 1996. In 1959, and at four-year intervals back to 1927, Iranian New Year's Day fell on 22 March in the Gregorian calendar. In 1996, and subsequent Gregorian leap years, Iranian New Year's Day falls on 20 March. The pattern will shift back to
2196-507: The point of the Earth's orbit when they are equally illuminated by the Sun) occurs on or before noon of that day , or during the 12 hours following the noon of the preceding day . This means that the pattern of leap years in the Iranian calendar is complex – usually following a 33-year cycle where the leap day is inserted every fourth year, but in year 33 instead of year 32, but with occasional 29 year cycles. From 1960 to 1995,
2257-446: The proleptic Gregorian calendar or 6 September in the Julian calendar (−3113 astronomical). A great many local systems or eras were also important, for example the year from the foundation of one particular city, the regnal year of the neighboring Persian emperor , and eventually even the year of the reigning Caliph . Most of the traditional calendar eras in use today were introduced at the time of transition from Late Antiquity to
2318-405: The reign of Yazdegird III (632–651 CE), the religious celebrations were again somewhat adrift with respect to their proper seasons. The calendar had continued to slip against the Julian calendar since the previous reform at the rate of one day every four years. Therefore, in 632, the new year was celebrated on 16 June. By the 9th century, the Zoroastrian theologian Zadspram had noted that
2379-408: The relevant civil year. Sometimes one or both consuls might not be appointed until November or December of the previous year, and news of the appointment may not have reached parts of the Roman empire for several months into the current year; thus we find the occasional inscription where the year is defined as "after the consulate" of a pair of consuls. The use of consular dating ended in AD 541 when
2440-473: The same year. The Shahanshahi calendar (also Shahenshahi, Shahenshai ) or "imperial" calendar is the system described in Denkard , a 9th-century Zoroastrian text. It explicitly acknowledged several methods of intercalation: 1,461 Zoroastrian years equal 1,460 Julian years. The Denkard then states: The Denkard – which was not Zoroastrian scripture but a religious manual – therefore favoured
2501-441: The six-day festivals were compressed to five days. The major feasts, or gahambars , of contemporary Zoroastrian practice, are still kept as five-day observances today. The Bundahishn , a pseudo-Avestan treatise written in the early Islamic period (8th or 9th century) replaces the "Age of Alexander" with an "Ageo of Zoroaster", placed "258 years before Alexander" (consistent with the date given by Ammianus Marcellinus ). By
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2562-650: The solution of a leap-month once every 120 years, with a fall-back of adding 5 months after 600 years if this were missed. This practice was not, however, adopted by Zoroastrians living in Islamic Persia. The Parsis had knowledge of The Denkard's proposal: at some point between 1125 and 1129, the Parsi-Zoroastrians of the Indian subcontinent inserted such an embolismic month , named Aspandarmad vahizak (the month of Aspandarmad but with
2623-429: The start of the ninth month) and adjusting the dates of the gahanbar (farming festivals) accordingly. This caused confusion, since the new year now fell five days earlier than before, and some people continued to observe the old date. After 46 years (226–272 CE), with 1 Frawardin now on 19 September, another calendar reform was implemented by Ardashir's grandson Hormazd I (272–273 CE). During
2684-459: The state of affairs was less than optimal, and estimated that at the time of Final Judgement the two systems would be out of sync by four years. The current mainstream Zoroastrian reckoning of years' start date is on 16 June 632 CE. Yazdegird III was the last monarch of the Sasanian dynasty , and since the custom at that time was to count regnal years since the monarch ascended
2745-468: The suffix vahizak ). That month would also be the last month intercalated: subsequent generations of Parsis neglected to insert a thirteenth month. Around 1720 CE, an Iranian Zoroastrian priest named Jamasp Peshotan Velati travelled from Iran to India. Upon his arrival, he discovered that there was a difference of a month between the Parsi calendar and his own calendar. Velati brought this discrepancy to
2806-459: The throne until 19 June 632 CE (Gregorian), leading to the curious quirk that the base date for the reckoning of years ends up in Year ;2 of the Fasli calendar. The Zoroastrian year, in Qadimi and Shahanshahi observance, concludes with ten days in memory of departed souls: five Mukhtad days on the last 5 days of the 12th month, and five more Mukhtad days, which are also
2867-455: The throne, the reckoning of years was continued, in the absence of a Zoroastrian monarch, under Islamic rule. Zoroastrian dates are distinguished by the suffix Y.Z. for "Yazdegirdi Era". The usage "AY" is also found. Isolated pockets of Asia Minor use an alternative reckoning of years which predates the Yazdegirdi Era, being based on a supposed date of the birth of Zoroaster on 3 March 389 BC. On this calendar, 22 July 2000 CE
2928-657: The title Endless Light . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Endless_Light&oldid=753652583 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Zoroastrian calendar Adherents of Zoroastrianism use three distinct versions of traditional calendars for liturgical purposes . Those all derive from medieval Iranian calendars and ultimately are based on
2989-718: The very beginning of the 2nd millennium BC, and they continued in use until the end of the Neo-Assyrian Period , c. 612 BC . Assyrian scribes compiled limmu lists, including an unbroken sequence of almost 250 eponyms from the early 1st millennium BC. This is an invaluable chronological aid, because a solar eclipse was recorded as having taken place in the limmu of Bur-Sagale, governor of Guzana . Astronomers have identified this eclipse as one that took place on 15 June 763 BC , which has allowed absolute dates of 892 to 648 BC to be assigned to that sequence of eponyms. This list of absolute dates has allowed many of
3050-585: The year 3738 ZRE began in 2000 CE. The Zoroastrian community, both in Iran and in diaspora, have also been said to have accepted it, the former doing so in 1993 CE. A briefing paper from the Zoroastrian Trust Funds of Europe indicates that they recognise this usage to have been pragmatically adopted by Zoroastrians in Iran, while the diaspora continues to use the YZ system. The Qadimi (also Qadmi, Kadimi, Kudmi ) or "ancient" calendar
3111-633: The year for the indiction varied. The Seleucid era was used in much of the Middle East from the 4th century BC to the 6th century AD, and continued until the 10th century AD among Oriental Christians. The era is computed from the epoch 312 BC: in August of that year Seleucus I Nicator captured Babylon and began his reign over the Asian portions of Alexander the Great 's empire. Thus depending on whether
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#17327938401673172-472: The year of his reign by counting how many times he had held the office of consul, and how many times the Roman Senate had granted him the power of a tribune ( Latin : tribunicia potestas , abbr. TRP), carefully observing the fiction that his powers came from these offices granted to him, rather than from his own person or the many legions under his control. His successors followed his practice until
3233-583: Was an exception: the first and the sixth days of the month were celebrated as different occasions. Lesser Nawruz was observed on 1 Frawardin. 6 Frawardin became Greater Nawruz , a day of special festivity. Around the 10th century CE, the Greater Nawruz was associated with the return of the legendary king, Jamsed; in contemporary practice it is kept as the symbolic observance of Zoroaster's birthday, or Khordad Sal . Mary Boyce has argued that sometime between 399 CE and 518 CE
3294-610: Was based on the Jalali calendar introduced in 1079 during the reign of the Seljuk Malik Shah and which had been well received in agrarian communities. The Fasli proposal had two useful features: a leap-day once every four years, and harmony with the tropical year. The leap-day, called Avardad-sal-Gah (or in Pahlavi: Ruzevahizak ), would be inserted, when required, after the five existing Gatha days at
3355-719: Was considered to contradict the injunctions expressed in the Denkard. In Iran, however, the Fasli calendar gained momentum following a campaign in 1930 to persuade the Iranian Zoroastrians to adopt it, under the title of the Bastani (traditional) calendar. In AD 1925, the Iranian Parliament had introduced a new Iranian calendar , which (independent of the Fasli movement) incorporated both points proposed by
3416-515: Was in fact preceded by a 360-day calendar of Zoroastrian observances. Following Alexander's invasion of Persia in 330 BCE, the Seleucid (312–248 BCE) instituted the Hellenic practice of counting years from the start of a fixed era , as opposed using regnal years . The regnal era of Alexander is now referred to as the Seleucid era . The Parthians (150–224 CE), who succeeded
3477-477: Was not used in everyday life. This system was in use from the 3rd century BC. The modern Olympic Games (or Summer Olympic Games beginning 1896) do not continue the four year periods from ancient Greece: the 669th Olympiad would have begun in the summer of 1897, but the modern Olympics were first held in 1896. The indiction cycle was an agricultural tax cycle implemented in Roman Egypt. 15 indictions made up
3538-662: Was seldom used in the traditional Roman or early Julian calendars . Naming each year by its two consuls or by the emperor's regnal years predominated, with Hadrian 's aurei and sestertii marking the Romaea in AUC 874 ( ann dccclxxiiii nat vrb ) a notable exception. AUC dating became more common in late antiquity, appearing in Censorinus , Orosius , and others. During the early Middle Ages, some church officials like Boniface IV employed AUC and AD dating together. Historical Roman dating employed several different dates for
3599-415: Was the 'New Year's Day' or Nawruz , from which all other religious observances were reckoned – this day being, in theory, the day of the northern vernal equinox . A 365-day calendar, with months largely identical to the Egyptian calendar , was introduced shortly after the conquest of Egypt by the Achaemenid ruler Cambyses ( c. 525 BCE). Scholars are divided on whether this 365 day calendar
3660-430: Was the first day of Zoroastrian year 2390. Yet another form of reckoning is the Zarathushtrian (Zoroastrian) Religious Era (Z.E.R./ZRE), adopted in 1990 CE by the Zarathushtrian Assembly of California. This is based on the putative association of the mission of Zoroaster with the dawn of the astrological Age of Aries , calculated for this purpose to have been the northern vernal equinox of 1738 BCE. Hence
3721-455: Was used in the Achaemenid Empire by the 4th century BCE for civil purposes. The earliest Zoroastrian calendar (also misleadingly called " Avestan calendar" ) follows the Babylonian in relating the seventh and other days of the month to Ahura Mazda . Like all ancient calendars, the Babylonian calendar was lunisolar . It used an intercalary month roughly once every six years. In the civil calendar, intercalations did not always follow
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