Why did Rome only have 2 seasons?

The calendar in Jewish history

Present knowledge of the Jewish calendar in use before the period of the Babylonian Exile is both limited and uncertain. The Bible refers to calendar matters only incidentally, and the dating of components of Mosaic Law (Torah) remains doubtful. The earliest datable source for the Hebrew calendar is the Gezer calendar, written probably in the age of Solomon, in the late 10th century bce. The inscription indicates the length of main agricultural tasks within the cycle of 12 lunations. The calendar term here is yereaḥ, which in Hebrew denotes both “moon” and “month.” The second Hebrew term for month, ḥodesh, properly means the “newness” of the lunar crescent. Thus, the Hebrew months were lunar. They are not named in pre-exilic sources except in the biblical report of the building of Solomon’s Temple of Jerusalem in I Kings, where the names of three months, two of them also attested in the Phoenician calendar, are given; the months are usually numbered rather than named. The “beginning of the months” was the month of the Passover (see also Judaism: The cycle of the religious year). In some passages, the Passover month is that of ḥodesh ha-aviv, the lunation that coincides with the barley being in the ear. Thus, the Hebrew calendar is tied in with the course of the Sun, which determines ripening of the grain. It is not known how the lunar year of 354 days was adjusted to the solar year of 365 days. The Bible never mentions intercalation. The year shana, properly “change” (of seasons), was the agricultural and, thus, liturgical year. There is no reference to the New Year’s Day in the Bible.

After the conquest of Jerusalem (587 bce), the Babylonians introduced their cyclic calendar (see above Babylonian calendars) and the reckoning of their regnal years from Nisanu 1, about the spring equinox. The Jews now had a finite calendar year with a New Year’s Day, and they adopted the Babylonian month names, which they continue to use. From 587 bce until 70 ce, the Jewish civil year was Babylonian, except for the period of Alexander the Great and the Ptolemies (332–200 bce), when the Macedonian calendar was used. The situation after the destruction of the Temple in Jerusalem in 70 ce remains unclear. It is not known whether the Romans introduced their Julian calendar or the calendar that the Jews of Palestine used after 70 ce for their business transactions. There is no calendar reference in the New Testament; the contemporary Aramaic documents from Judaea are rare and prove only that the Jews dated events according to the years of the Roman emperors. The abundant data in the Talmudic sources concern only the religious calendar.

In the religious calendar, the commencement of the month was determined by the observation of the crescent New Moon, and the date of the Passover was tied in with the ripening of barley. The actual witnessing of the New Moon and observing of the stand of crops in Judaea were required for the functioning of the religious calendar. The Jews of the Diaspora, or Dispersion, who generally used the civil calendar of their respective countries, were informed by messengers from Palestine about the coming festivals. This practice is already attested for 143 bce. After the destruction of the Temple in 70 ce, rabbinic leaders took over from the priests the fixing of the religious calendar. Visual observation of the New Moon was supplemented and toward 200 ce, in fact, supplanted by secret astronomical calculation. But the people of the Diaspora were often reluctant to wait for the arbitrary decision of the calendar makers in the Holy Land. Thus, in Syrian Antioch in 328–342, the Passover was always celebrated in (Julian) March, the month of the spring equinox, without regard to the Palestinian rules and rulings. To preserve the unity of Israel, the patriarch Hillel II, in 358/359, published the “secret” of calendar making, which essentially consisted of the use of the Babylonian 19-year cycle with some modifications required by the Jewish ritual.

The application of these principles occasioned controversies as late as the 10th century ce. In the 8th century the Karaites, following Muslim practice, returned to the actual observation of the crescent New Moon and of the stand of barley in Judaea. But some centuries later they also had to use a precalculated calendar. The Samaritans, likewise, used a computed calendar.

Because of the importance of the Sabbath as a time divider, the seven-day week served as a time unit in Jewish worship and life. As long as the length of a year and of every month remained unpredictable, it was convenient to count weeks. The origin of the biblical septenary, or seven-day, week remains unknown; its days were counted from the Sabbath (Saturday for the Jews and Sunday for Christians). A visionary, probably writing in the Persian or early Hellenistic age under the name of the prediluvian Enoch, suggested the religious calendar of 364 days, or 52 weeks, based on the week, in which all festivals always fall on the same weekday. His idea was later taken up by the Qumrān community.

The structure of the calendar

The Jewish calendar in use today is lunisolar, the years being solar and the months lunar, but it also allows for a week of seven days. Because the year exceeds 12 lunar months by about 11 days, a 13th month of 30 days is intercalated in the third, sixth, eighth, 11th, 14th, 17th, and 19th years of a 19-year cycle. For practical purposes—e.g., for reckoning the commencement of the Sabbath—the day begins at sunset, but the calendar day of 24 hours always begins at 6 pm. The hour is divided into 1,080 parts (ḥalaqim; this division is originally Babylonian), each part (ḥeleq) equalling 3 1/3 seconds. The ḥeleq is further divided into 76 regaʿim.

The synodic month is the average interval between two mean conjunctions of the Sun and Moon, when these bodies are as near as possible in the sky, which is reckoned at 29 days 12 hours 44 minutes 3 1/3 seconds; a conjunction is called a molad. This is also a Babylonian value. In the calendar month, however, only complete days are reckoned, the “full” month containing 30 days and the “defective” month 29 days. The months Nisan, Sivan (Siwan), Av, Tishri, Shevaṭ, and, in a leap year, First Adar are always full; Iyyar, Tammuz, Elul, Ṭevet, and Adar (known as Second Adar, or Adar Sheni, in a leap year) are always defective, while Ḥeshvan (Ḥeshwan) and Kislev (Kislew) vary. The calendar, thus, is schematic and independent of the true New Moon. The number of days in a year varies. The number of days in a synodic month multiplied by 12 in a common year and by 13 in a leap year would yield fractional figures. Hence, again reckoning complete days only, the common year has 353, 354, or 355 days and the leap year 383, 384, or 385 days. A year in which both Ḥeshvan and Kislev are full, called complete (shelema), has 355 or (if a leap year) 385 days; a normal (sedura) year, in which Ḥeshvan is defective and Kislev full, has 354 or 384 days; while a defective (ḥasera) year, in which both these months are defective, has 353 or 383 days. The character of a year (qeviʾa, literally “fixing”) is described by three letters of the Hebrew alphabet, the first and third giving, respectively, the days of the weeks on which the New Year occurs and Passover begins, while the second is the initial of the Hebrew word for defective, normal, or complete. There are 14 types of qeviʿot, seven in common and seven in leap years. The New Year begins on Tishri 1, which may be the day of the molad of Tishri but is often delayed by one or two days for various reasons. Thus, in order to prevent the Day of Atonement, Yom Kippur (Tishri 10), from falling on a Friday or a Sunday and the seventh day of Tabernacles (Tishri 21) from falling on a Saturday, the New Year must avoid commencing on Sundays, Wednesdays, or Fridays. Again, if the molad of Tishri occurs at noon or later, the New Year is delayed by one or, if this would cause it to fall as above, two days. These delays (deḥiyyot) necessitate, by reason of the above-mentioned limits on the number of days in the year, two other delays.

The mean beginning of the four seasons is called tequfa (literally “orbit,” or “course”); the tequfa of Nisan denotes the mean Sun at the vernal equinox, that of Tammuz at the summer solstice, that of Tishri at the autumnal equinox, and that of Ṭevet at the winter solstice. As 52 weeks are the equivalent to 364 days, and the length of the solar year is nearly 365 1/4 days, the tequfot move forward in the week by about 1 1/4 days each year. Accordingly, reckoning the length of the year at the approximate value of 365 1/4 days, they are held to revert after 28 years (28 × 1 1/4 = 35 days) to the same hour on the same day of the week (Tuesday, 6 pm) as at the beginning. This cycle is called the great, or solar, cycle (maḥzor gadol or ḥamma). The present Jewish calendar is mainly based on the more accurate value 365 days, 5 hours, 55 minutes, 25 25/57 seconds—in excess of the true tropical year by about 6 minutes 40 seconds. Thus, it is advanced by one day in about 228 years with regard to the equinox.

To a far greater extent than the solar cycle of 28 years, the Jewish calendar employs, as mentioned above, a small, or lunar, cycle (maḥzor qaṭan) of 19 years, adjusting the lunar months to the solar years by intercalations. Passover, on Nisan 14, is not to begin before the spring tequfa, and so the intercalary month is added after Adar. The maḥzor qaṭan is akin to the Metonic cycle described above.

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