Primitive Time-reckoning: A study in the origins and first development of the art of counting time among the primitive and early culture peoplesNilsson, Martin P. (Martin Persson)
History
Primitive Time-reckoning: A study in the origins and first development of the art of counting time among the primitive and early culture peoples
Nilsson, Martin P. (Martin Persson)
Chronology
The Israelites, like all Semitic races, reckoned in lunar months.
I need not discuss the views which ascribe to them a solar year,
or would make the old Canaanitish months divisions of the solar
year. From early times the day of the new moon was celebrated with
general festivities and rest from labour, and the old feasts of the
agricultural year seem to have been postponed till the time of full
moon. Like the Homeric Greeks, the Jews at their immigration had no
names of months. Hence they took over the old Canaanitish names. The
latter appear in the oldest portions of the law, in the regulations
for the feast of the Passover, which is to be celebrated in _chodesh
ha-abib_, the month of ears of corn, and in the history of the
building of Solomon’s temple[837], where three others--_chodesh_ or
_yerash ziv_, _yerash bul_, _yerash ha-etanim_--are mentioned and
compared with the numerical months by which their position is fixed.
Of these _y. bul_ and _y. etanim_ recur among the eleven Phoenician
names of months known from inscriptions. The above-mentioned series
of months, which we possess only in fragments, was therefore at
least in part identical with the Phoenician: hence the term ‘old
Canaanitish’ is justified. The explanations are also clear, having
regard to the position of the months in the year. _Chodesh ha-abib_,
corresponding to the first month, about April, is the month of
the ripening ears. _Yerash ziv_, the second, about May, the month
of brightness (though certainly the etymology is not certain), is
referred to the splendour of the blossoming season, though this falls
earlier. But in May the dry season begins, and so one would think
rather of the splendour of the sun. _Yerash ha-etanim_, corresponding
to the seventh, about September, means month of the flowing, i. e.
of the perennial streams, which now at the end of the dry season are
the only ones that have water. _Yerash bul_, the eighth, cannot be
referred to the gathering of the fruit (_bul_), which has already
taken place, but probably means the rainy month, since the autumn
rains now begin[838]. The descriptions are therefore of the kind
already sufficiently familiar.
Public-domain text, read in full here on John Shaqi.
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