I pass on finally to speak of the Greek time-reckoning. The problem is here not only the independent appearance of a time-reckoning which is in all respects genuinely continuous, but also the cyclical regulating of the intercalation. In the Homeric poems the time-reckoning stands at a primitive stage, and is indeed lower than among many barbaric peoples. Very few natural times of day are recognised, the days are counted by dawns, according to the _pars pro toto_ method. Four larger seasons are known, but also smaller ones, e. g. attention is paid to the birds of passage. Certain phases of stars are known, and also the solstices[1192]. The lunar months are counted, e. g. the months of pregnancy[1193], but not named; the day of new moon is celebrated. In Hesiod the same time-reckoning appears further developed, a fact which is due partly to the nature of the contents of his poem, partly to its later date; in particular, phases of stars and smaller seasons are frequently mentioned, and it is a great advance that the days are numerically reckoned; they are counted in one case from the solstice, and further the days of the month are counted, sometimes in half-months, sometimes in decades.[1194] In the appendix of the _Days_ an exceedingly strong day-superstition shews itself. When history begins, the Greek time-reckoning as we know it appears: it is a lunisolar year with named lunar months, in which the intercalation is cyclically regulated, so that in a period of eight years (Oktaeteris) a month is three times intercalated, viz. in the 3rd, 5th, and 8th years. This appearance of an ordered form of year and a cyclical intercalation is completely unprepared for. We miss that association of the months with the seasons and the naming after these which, as the preceding investigations have shewn, alone gives rise to an empirical intercalation. The investigation of primitive time-reckoning has led to the perception that herein lies the crucial point of the problem of the origin of the Greek time-reckoning. In my opinion the Greek calendar cannot be explained from premisses originating in the country itself, and therefore cannot have arisen of itself in Greece.