An example from China: the
Syriac text at the bottom of the
Xi'an Stele mentions that the stele was erected in the "Year of the Greeks 1092" (781 AD), at the imperial capital city of
Chang'an (modern-day
Xi'an).[1][2][3]
The Seleucid era ("SE") or Anno Graecorum (literally "year of the Greeks" or "Greek year"), sometimes denoted "AG," was a
system of numbering years in use by the
Seleucid Empire and other countries among the ancient
Hellenistic civilizations, and later by the
Parthians. It is sometimes referred to as "the dominion of the Seleucidæ," or the Year of Alexander. The era dates from
Seleucus I Nicator's reconquest of
Babylon in 312/11 BC after his exile in
Ptolemaic Egypt,[4] considered by Seleucus and his court to mark the founding of the Seleucid Empire. According to Jewish tradition, it was during the sixth year of
Alexander the Great's reign (lege: possibly Alexander the Great's infant son,
Alexander IV of Macedon) that they began to make use of this counting.[5] The introduction of the new era is mentioned in one of the
Babylonian Chronicles, the Chronicle of the Diadochi.[6]
Versions
Two different variations of the Seleucid years existed, one where the year started in spring and another where it starts in autumn:
The natives of the empire used the
Babylonian calendar, in which the new year falls on 1 Nisanu (3 April in 311 BC), so in this system year 1 of the Seleucid era corresponds roughly to April 311 BC to March 310 BC. This included the inhabitants of
Coele-Syria, notably the Jews who call it the Era of Contracts (
Hebrew: מניין שטרות,
romanized: minyān shəṭarot).
The
Macedonian court adopted the Babylonian calendar (substituting the
Macedonian month names) but reckoned the new year to be in the autumn (the exact date is unknown). In this system year 1 of the Seleucid era corresponds to the period from autumn 312 BC to summer 311 BC. By the 7th century AD / 10th AG, the west Syrian Christians settled on 1 October-to-30 September.[7] Jews, however, reckon the start of each new Seleucid year with the lunar month
Tishri.[8]
These differences in the beginning of the year means that dates differ by one if they fall between spring and autumn. Notably, the Jewish historical book
1 Maccabees generally uses the Babylonian and Judean year count (
1 Maccabees 6:20,
1 Maccabees 7:1, 9:3, 10:1, etc.).[9] However, the book
2 Maccabees exclusively uses the Macedonian version of the calendar, likely because it was written in either Cyprus or Egypt.[10]Elias Bickerman gives this example:
For instance, the restoration of the temple of Jerusalem by
Judas Maccabaeus, approximately 15 December 164 BC, fell in the year 148 of the Seleucid Era according to Jewish (and Babylonian) calculation, but in the year 149 for the court.[11]
Later usage
The Seleucid era was used as late as the sixth century CE, for instance in the
Zabad inscription in
Syria, dated the 24th of
Gorpiaios, 823 (24 September, 512 AD),[12] and in the writings of
John of Ephesus.[13] Syriac chroniclers continued to use it up to
Michael the Syrian in the 12th century AD / 15th century AG.[7] It has been found on
Central Asian tombstones of Christians belonging to the
Church of the East well into the 14th century AD.[14]
The Seleucid era counting, or "era of contracts" (minyan shəṭarot), was used by
Yemenite Jews in their legal deeds and contracts until modern times,[15] a practice derived from an ancient Jewish teaching in the
Talmud, requiring all
Diaspora Jews to uphold its practice.[16] For this reason, the Seleucid era counting is mentioned in the
Book of Maccabees (I Macc. i. 11) and in the writings of the historian
Josephus. The Seleucid era counting fell into disuse among most Jewish communities, following Rabbi
David ben Zimra's cancellation of the practice when he served as Chief Rabbi of Egypt.[17]
^Holm, Frits Vilhelm (1909).
"Translation of the Nestorian Inscription". The Nestorian Monument: An Ancient Record of Christianity in China. The Open Court Publishing Co. In the year of the Greeks one thousand and ninety-two, the Lord Jazedbuzid, Priest and Vicar-episcopal of Cumdan the royal city, son of the enlightened Mailas, Priest of
Balach a city of
Turkestan, set up this tablet, whereon is inscribed the Dispensation of our Redeemer, and the preaching of the apostolic missionaries to the King of China. ["The Priest Lingpau", in Chinese] "
Adam the Deacon, son of Jazedbuzid, Vicar-episcopal. The Lord Sergius, Priest and Vicar-episcopal. Sabar Jesus, Priest. Gabriel, Priest, Archdeacon, and Ecclesiarch of Cumdan and Sarag.
^Babylonian Talmud (Avodah Zarah 10a), Rabbeinu Hananel's Commentary; RASHI's commentary on Babylonian Talmud (Avodah Zarah 9a); Sefer Hakabbalah of Rabbi Avraham ben David (Ravad); Midrash David on Mishnah Tractate Avot (Ethics of the Fathers, 1:6)
^Emil Schürer, Geschichte des jüdischen Volkes im Zeitalter Jesu Christi, vol. 1, Leipzig 1886–1890; 4th edition 1901–1909, pp. 36–46;
Mishnah, Rosh HaShanah 1:1
^Sar-Shalom, Rahamim (1984). She'harim La'Luah Ha'ivry (Gates to the Hebrew Calendar) (in Hebrew). Tel-Aviv. p. 164 (Seleucid era counting).
OCLC854906532.{{
cite book}}: CS1 maint: location missing publisher (
link)
^Babylonian Talmud, Avodah Zarah 10a, which reads: “Said Rav Nahman: 'In the Diaspora, it is not permissible to count [the date in years] except only by the kings of the Grecians'.”
Kosmin, Paul J. (7 May 2019).
"A revolution in time". aeon. Retrieved 12 January 2020. Once local and irregular, time-keeping became universal and linear in 311 BCE. History would never be the same again.