Our Calendar: The Julian calendar and its errors. How corrected by the Gregorian. Rules for finding the dominical letter, and the day of the week of any event from the days of Julius Caesar 46 B.C. to the year of our Lord four thousand; a new and easy method of fixing the date of Easter. Hebrew calendar; showing the correspondence in the date of events recorded in the Bible with our present Gregorian calendar. Illustrated by valuable tables and charts.Packer, George Nichols
History
Our Calendar: The Julian calendar and its errors. How corrected by the Gregorian. Rules for finding the dominical letter, and the day of the week of any event from the days of Julius Caesar 46 B.C. to the year of our Lord four thousand; a new and easy method of fixing the date of Easter. Hebrew calendar; showing the correspondence in the date of events recorded in the Bible with our present Gregorian calendar. Illustrated by valuable tables and charts.
Packer, George Nichols
Calendar; Jewish calendar
_Day_--The subdivision of the day into twenty-four parts or hours has
prevailed since the remotest ages, though different nations have not
agreed either with respect to the epoch of its commencement or the manner
of distributing the hours. Europeans in general, like the ancient
Egyptians, place the commencement of the civil day at midnight; and reckon
twelve morning hours from midnight to midday and twelve evening hours from
midday to midnight. Astronomers, after the example of Ptolemy, regarded
the day as commencing with the Sun's culmination, or noon, and find it
most convenient for the purpose of computation to reckon through the whole
twenty-four hours. Hipparchus reckoned the twenty-four hours from midnight
to midnight.
The Roman day, from sunrise to sunset, and the night, from sunset to
sunrise, were each divided at all seasons of the year into twelve hours,
the hour being uniformly one-twelfth of the day or the night, of course,
varied in length with the length of the day or night at different seasons
of the year.
_Week_--Although the week did not enter into the calendar of the Greeks,
and was not introduced at Rome till after the reign of Theodosius, A. D.
292, it has been employed from time immemorial in almost all Eastern
countries; and as it forms neither an aliquot part of a year nor of the
lunar months, those who reject the Mosaic recital will be at a loss to
assign to it an origin having much semblance of probability. In the
Egyptian astronomy the order of the planets, beginning with the most
remote, is Saturn, Jupiter, Mars, the Sun, Venus, Mercury, the Moon. Now,
the day being divided into twenty-four hours, each hour was consecrated to
a particular planet, namely: One to Saturn, the following to Jupiter,
third to Mars, and so on according to the above order; and the day
received the name of the planet which presided over its first hour. If,
then, the first hour of a day was consecrated to Saturn, that planet would
also have the 8th, the 5th and the 22d hours; the 23d would fall to
Jupiter, the 24th to Mars, and the 25th or the first hour of the second
day would belong to the Sun. In like manner the first hour of the third
day would fall to the Moon, the first hour of the fourth to Mars, of the
fifth to Mercury, of the sixth to Jupiter and the seventh to Venus. The
cycle being completed, the first hour of the eighth day would again return
to Saturn and all the others succeed in the same order. See table on the
17th page.
Public-domain text, read in full here on John Shaqi.
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