New Year

Civilizations around the world have been celebrating the start of each New Year for at least four millennia. Today, most New Year’s festivities begin on December 31 (New Year’s Eve), the last day of the Gregorian calendar, and continue into the early hours of January 1 (New Year’s Day). Common traditions include attending parties, eating special New Year’s foods, making resolutions for the New Year and watching fireworks displays.

Throughout antiquity, civilizations around the world developed increasingly sophisticated calendars, typically pinning the first day of the year to an agricultural or astronomical event. In Egypt, for instance, the year began with the annual flooding of the Nile, which coincided with the rising of the star Sirius. The first day of the Chinese New Year, meanwhile, occurred with the second new moon after the winter solstice.

Early New Year Celebrations

The earliest recorded festivities in honor of a new year’s arrival date back some 4,000 years to ancient Babylon. For the Babylonians, the first new moon following the vernal equinox—the day in late March with an equal amount of sunlight and darkness—heralded the start of a new year. They marked the occasion with a massive religious festival called Akitu (derived from the Sumerian word for barley, which was cut in the spring) that involved a different ritual on each of its 11 days. In addition to the New Year, Atiku celebrated the mythical victory of the Babylonian sky god Marduk over the evil sea goddess Tiamat and served an important political purpose: It was during this time that a new king was crowned or that the current ruler’s divine mandate was symbolically renewed.

The span of recorded history is roughly 5,000 years, beginning with Sumerian Cuneiform script; the oldest discovered form of coherent writing from the protoliterate period around the 30th century BCE.

Both time and writing, and many other aspects of our daily lives, were invented by the Sumerians of ancient Mesopotamia over 5,000 years ago. Before the Sumerians, a day began with the sunrise and ended with the sunset.

The Solar calendar, such as the Gregorian calendar, track time using tropical years. A tropical year, also called a solar year, measures the length of time between two vernal equinoxes. That time period is 365 days, five hours, 48 minutes and 46 seconds.

The Lunisolar calendar, in which months are lunar but years are solar, that is, are brought into line with the course of the Sun—was used in the early civilizations of the whole Middle East, except Egypt, and in Greece. The formula was probably invented in Mesopotamia in the 3rd millennium BCE. Study of cuneiform tablets found in this region facilitates tracing the development of time reckoning back to the 27th century BCE, near the invention of writing.

The Mesopotamian calendar was primarily lunar, and the months began with the first sighting of the young, waxing crescent moon just after sunset on the western horizon. Consequently, each month was either 29 or 30 days long, and the year approximately 354 days.

The Lunar calendar was synchronized with the solar year (the seasons) by intercalation of a leap month every few years. The Sumerians of Babylon were probably the first people to make a calendar. They used the phases of the moon, counting 12 lunar months as a year.

Certain difficulties arose, however, because of the inherent incompatibility of lunar and solar years. To solve this problem the Egyptians invented a schematized civil year of 365 days divided into three seasons, each of which consisted of four months of 30 days each.

The ancient Egyptian calendar was a solar calendar with a 365-day year. The year consisted of three seasons of 120 days each, plus an intercalary month of 5 epagomenal days treated as outside of the year proper. Each season was divided into four months of 30 days.

Did you know? In order to realign the Roman calendar with the sun, Julius Caesar had to add 90 extra days to the year 46 B.C. when he introduced his new Julian calendar. The Julian calendar was introduced in 45 BCE by Julius Caesar. Although it had 12 months, many of its months were shorter than the months in the modern calendar. As such, one Julian year only consisted of 355 days.

The early Roman calendar consisted of 10 months and 304 days, with each New Year beginning at the vernal equinox; according to tradition, it was created by Romulus, the founder of Rome, in the eighth century BCE. A later king, Numa Pompilius, is credited with adding the months of Januarius and Februarius. Over the centuries, the calendar fell out of sync with the sun, and in 46 BCE the emperor Julius Caesar decided to solve the problem by consulting with the most prominent astronomers and mathematicians of his time. He introduced the Julian calendar, which closely resembles the more modern Gregorian calendar that most countries around the world use today.

As part of his reform, Caesar instituted January 1 as the first day of the year, partly to honor the month’s namesake: Janus, the Roman god of beginnings, whose two faces allowed him to look back into the past and forward into the future. Romans celebrated by offering sacrifices to Janus, exchanging gifts with one another, decorating their homes with laurel branches and attending raucous parties. In medieval Europe, Christian leaders temporarily replaced January 1 as the first of the year with days carrying more religious significance, such as December 25 (the anniversary of Jesus’ birth) and March 25 (the Feast of the Annunciation); Pope Gregory XIII re-established January 1st as New Year’s Day in 1582.

The Babylonian Calendar

In Mesopotamia the solar year was divided into two seasons, the “summer,” which included the barley harvest in the second half of May or in the beginning of June, and the “winter,” which roughly corresponded to today’s fall–winter. Three seasons (Assyria) and four seasons (Anatolia) were counted in northerly countries, but in Mesopotamia the bipartition of the year seemed natural. As late as about 1800 BCE the prognoses for the welfare of the city of Mari, on the middle Euphrates, were taken for six months.

The months began at the first visibility of the New Moon, and in the 8th century BCE court astronomers still reported this important observation to the Assyrian kings. The names of the months differed from city to city, and within the same Sumerian city of Babylonia a month could have several names, derived from festivals, from tasks (e.g., sheepshearing) usually performed in the given month, and so on, according to local needs. On the other hand, as early as the 27th century BCE, the Sumerians had used artificial time units in referring to the tenure of some high official—e.g., on N-day of the turn of office of PN, governor. The Sumerian administration also needed a time unit comprising the whole agricultural cycle; for example, from the delivery of new barley and the settling of pertinent accounts to the next crop. This financial year began about two months after barley cutting. For other purposes, a year began before or with the harvest. This fluctuating and discontinuous year was not precise enough for the meticulous accounting of Sumerian scribes, who by 2400 BCE already used the schematic year of 30 × 12 = 360 days.

At about the same time, the idea of a royal year took precise shape, beginning probably at the time of barley harvest, when the king celebrated the new (agricultural) year by offering first fruits to gods in expectation of their blessings for the year. When, in the course of this year, some royal exploit (conquest, temple building, and so on) demonstrated that the fates had been fixed favourably by the celestial powers, the year was named accordingly; for example, as the year in which “the temple of Ningirsu was built.” Until the naming, a year was described as that “following the year named (after such and such event).” The use of the date formulas was supplanted in Babylonia by the counting of regnal years in the 17th century BCE.

The use of lunar reckoning began to prevail in the 21st century BCE. The lunar year probably owed its success to economic progress. A barley loan could be measured out to the lender at the next year’s threshing floor. The wider use of silver as the standard of value demanded more flexible payment terms. A man hiring a servant in the lunar month of Kislimu for a year knew that the engagement would end at the return of the same month, without counting days or periods of office between two dates. At the city of Mari about 1800 BCE, the allocations were already reckoned on the basis of 29- and 30-day lunar months. In the 18th century BCE the Babylonian empire standardized the year by adopting the lunar calendar of the Sumerian sacred city of Nippur. The power and the cultural prestige of Babylon assured the success of the lunar year, which began on Nisanu 1, in the spring. When in the 17th century BCE the dating by regnal years became usual, the period between the accession day and the next Nisanu 1 was described as “the beginning of the kingship of PN,” and the regnal years were counted from this Nisanu 1.

It was necessary for the lunar year of about 354 days to be brought into line with the solar (agricultural) year of approximately 365 days. This was accomplished by the use of an intercalated month. Thus, in the 21st century BCE a special name for the intercalated month iti dirig appears in the sources. The intercalation was operated haphazardly, according to real or imagined needs, and each Sumerian city inserted months at will—e.g., 11 months in 18 years or two months in the same year. Later the empires centralized the intercalation, and as late as 541 BCE it was proclaimed by royal fiat. Improvements in astronomical knowledge eventually made possible the regularization of intercalation, and, under the Persian kings (c. 380 BCE), Babylonian calendar calculators succeeded in computing an almost perfect equivalence in a lunisolar cycle of 19 years and 235 months with intercalations in the years 3, 6, 8, 11, 14, 17, and 19 of the cycle. New Year’s Day (Nisanu 1) now oscillated around the spring equinox within a period of 27 days.

The Babylonian month names were Nisanu, Ayaru, Simanu, Du?uzu, Abu, Ululu, Tashritu, Arakhsamna, Kislimu, Tebetu, Shabatu, Adaru. The month Adaru II was intercalated six times within the 19-year cycle but never in the year that was 17th of the cycle, when Ululu II was inserted. Thus, the Babylonian calendar until the end preserved a vestige of the original bipartition of the natural year into two seasons, just as the Babylonian months to the end remained truly lunar and began when the New Moon was first visible in the evening. The day began at sunset. Sundials and water clocks (clepsydra) served to count hours.

The influence of the Babylonian calendar was seen in many continued customs and usages of its neighbour and vassal states long after the Babylonian empire had been succeeded by others. In particular, the Jewish calendar in use at relatively late dates employed similar systems of intercalation of months, month names, and other details (see below The Jewish calendar). The Jewish adoption of Babylonian calendar customs dates from the period of the Babylonian Exile in the 6th century BCE.

The Assyrians and Hittites Calendars

Of the calendars of other peoples of the ancient Near East, very little is known. Thus, though the names of all or of some months are known, their order is not. The months were probably everywhere lunar, but evidence for intercalation is often lacking; for instance, in Assyria. For accounting, the Assyrians also used a kind of week, of five days, as it seems, identified by the name of an eponymous official. Thus, a loan could be made and interest calculated for a number of weeks in advance and independently of the vagaries of the civil year. In the city of Ashur, the years bore the name of the official elected for the year; his eponym was known as the limmu. As late as about 1070 BCE, his installation date was not fixed in the calendar. From about 1100 BCE, however, Babylonian month names began to supplant Assyrian names, and, when Assyria became a world power, it used the Babylonian lunisolar calendar.

The calendar of the Hittite Empire is known even less well. As in Babylonia, the first Hittite month was that of first fruits, and, on its beginning, the Gods determined the fates.

The Persians Calendar

At about the time of the conquest of Babylonia in 539 BCE, Persian kings made the Babylonian cyclic calendar standard throughout the Persian Empire, from the Indus to the Nile. Aramaic documents from Persian Egypt, for instance, bear Babylonian dates besides the Egyptian. Similarly, the royal years were reckoned in Babylonian style, from Nisanu 1. It is probable, however, that at the court itself the counting of regnal years began with the accession day. The Seleucids and, afterward, the Parthian rulers of Iran maintained the Babylonian calendar. The fiscal administration in northern Iran, from the 1st century BCE, at least, used Zoroastrian month and day names in documents in Pahlavi (the Iranian language of Sāsānian Persia). The origin and history of the Zoroastrian calendar year of 12 months of 30 days, plus five days (that is, 365 days), remain unknown. It became official under the Sāsānian dynasty, from about 226 CE until the Arab conquest in 621. The Arabs introduced the Muslim lunar year, but the Persians continued to use the Sāsānian solar year, which in 1079 was made equal to the Julian year by the introduction of the leap year.

The Egyptian Calendar

The ancient Egyptians originally employed a calendar based upon the Moon, and, like many peoples throughout the world, they regulated their lunar calendar by means of the guidance of a sidereal calendar. They used the seasonal appearance of the star Sirius (Sothis); this corresponded closely to the true solar year, being only 12 minutes shorter. Certain difficulties arose, however, because of the inherent incompatibility of lunar and solar years. To solve this problem the Egyptians invented a schematized civil year of 365 days divided into three seasons, each of which consisted of four months of 30 days each. To complete the year, five intercalary days were added at its end, so that the 12 months were equal to 360 days plus five extra days. This civil calendar was derived from the lunar calendar (using months) and the agricultural, or Nile, fluctuations (using seasons); it was, however, no longer directly connected to either and thus was not controlled by them. The civil calendar served government and administration, while the lunar calendar continued to regulate religious affairs and everyday life.

In time, the discrepancy between the civil calendar and the older lunar structure became obvious. Because the lunar calendar was controlled by the rising of Sirius, its months would correspond to the same season each year, while the civil calendar would move through the seasons because the civil year was about one-fourth day shorter than the solar year. Hence, every four years it would fall behind the solar year by one day, and after 1,460 years it would again agree with the lunisolar calendar. Such a period of time is called a Sothic cycle.

Because of the discrepancy between these two calendars, the Egyptians established a second lunar calendar based upon the civil year and not, as the older one had been, upon the sighting of Sirius. It was schematic and artificial, and its purpose was to determine religious celebrations and duties. In order to keep it in general agreement with the civil year, a month was intercalated every time the first day of the lunar year came before the first day of the civil year; later a 25-year cycle of intercalation was introduced. The original lunar calendar, however, was not abandoned but was retained primarily for agriculture because of its agreement with the seasons. Thus, the ancient Egyptians operated with three calendars, each for a different purpose.

The only unit of time that was larger than a year was the reign of a king. The usual custom of dating by reign was “year 1, 2, 3,…of King So-and-So,” and with each new King the counting reverted back to year one (1). King lists recorded consecutive rulers and the total years of their respective reigns.

The civil year was divided into three seasons, commonly translated: Inundation, when the Nile overflowed the agricultural land; Going Forth, the time of planting when the Nile returned to its bed; and Deficiency, the time of low water and harvest.

The months of the civil calendar were numbered according to their respective seasons and were not listed by any particular name—e.g., third month of Inundation—but for religious purposes the months had names. How early these names were employed in the later lunar calendar is obscure.

The days in the civil calendar were also indicated by number and listed according to their respective months. Thus a full civil date would be: “Regnal year 1, fourth month of Inundation, day 5, under the majesty of King So-and-So.” In the lunar calendar, however, each day had a specific name, and from some of these names it can be seen that the four quarters or chief phases of the Moon were recognized, although the Egyptians did not use these quarters to divide the month into smaller segments, such as weeks. Unlike most people who used a lunar calendar, the Egyptians began their day with sunrise instead of sunset because they began their month, and consequently their day, by the disappearance of the old Moon just before dawn.

As was customary in early civilizations, the hours were unequal, daylight being divided into 12 parts, and the night likewise; the duration of these parts varied with the seasons. Both water clocks and sundials were constructed with notations to indicate the hours for the different months and seasons of the year. The standard hour of constant length was never employed in ancient Egypt.

The Jewish Calendar

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 yerea?, which in Hebrew denotes both “moon” and “month.” The second Hebrew term for month, ?odesh, 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 ?odesh 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.

The Greek Calendar

The earliest sources (clay tablets of the 13th century BCE, the writings of Homer and Hesiod) imply the use of lunar months; Hesiod also uses reckoning determined by the observation of constellations and star groups; e.g., the harvest coincides with the visible rising of the star group known as the Pleiades before dawn. This simultaneous use of civil and natural calendars is characteristic of Greek as well as Egyptian time reckoning. In the classical age and later, the months, named after festivals of the city, began in principle with the New Moon. The lunar year of 12 months and about 354 days was to be matched with the solar year by inserting an extra month every other year. The Macedonians used this system as late as the 3rd century BCE, although 25 lunar months amount to about 737 days, while two solar years count about 730 days. In fact, as the evidence from the second half of the 5th century BCE shows, at this early time the calendar was already no longer tied in with the phases of the Moon. The cities, rather, intercalated months and added or omitted days at will to adjust the calendar to the course of the Sun and stars and also for the sake of convenience, as, for instance, to postpone or advance a festival without changing its traditional calendar date. The calendric New Moon could disagree by many days with the true New Moon, and in the 2nd century BCE Athenian documents listed side by side both the calendar date and that according to the Moon. Thus, the lunar months that were in principle parallel might diverge widely in different cities. Astronomers such as Meton, who in 432 BCE calculated a 19-year lunisolar cycle, were not heeded by the politicians, who clung to their calendar-making power.

The Chinese Calendar

Evidence from the Shang oracle bone inscriptions shows that at least by the 14th century BCE the Shang dynasty Chinese had established the solar year at 365 1/4 days and lunation at 29 1/2 days. In the calendar that the Shang used, the seasons of the year and the phases of the Moon were all supposedly accounted for. One of the two methods that they used to make this calendar was to add an extra month of 29 or 30 days, which they termed the 13th month, to the end of a regular 12-month year. There is also evidence that suggests that the Chinese developed the Metonic cycle (see above Complex cycles), i.e., 19 years with a total of 235 months—a century ahead of Meton’s first calculation (no later than the Spring and Autumn period, 770–476 BCE). During this cycle of 19 years there were seven intercalations of months. The other method, which was abandoned soon after the Shang started to adopt it, was to insert an extra month between any two months of a regular year. Possibly, a lack of astronomical and arithmetical knowledge allowed them to do this.

The Muslim Calendar

The Muslim era is computed from the starting point of the year of the emigration (Hijrah [Hegira]); that is, from the year in which Muhammad, the Prophet of Islam, emigrated from Mecca to Medina, 622 CE. The second caliph, ?Umar I, who reigned 634–644, set the first day of the month Mu?arram as the beginning of the year; that is, July 16, 622, which had already been fixed by the Qur?ān as the first day of the year.

The years of the Muslim calendar are lunar and always consist of 12 lunar months alternately 30 and 29 days long, beginning with the approximate New Moon. The year has 354 days, but the last month (Dhū al-?ijjah) sometimes has an intercalated day, bringing it up to 30 days and making a total of 355 days for that year. The months do not keep to the same seasons in relation to the Sun, because there are no intercalations of months. The months regress through all the seasons every 32 1/2 years.

The Mayan Calendar

The basic structure of the Mayan calendar is common to all calendars of Mesoamerica (i.e., the civilized part of ancient Middle America). It consists of a ritual cycle of 260 named days and a year of 365 days. These cycles, running concurrently, form a longer cycle of 18,980 days, or 52 years of 365 days, called a “Calendar Round,” at the end of which a designated day recurs in the same position in the year.

The Aztec Calendar

The calendar of the Aztecs was derived from earlier calendars in the Valley of Mexico and was basically similar to that of the Maya.

The Aztec year of 365 days was also similar to the year of the Maya, though probably not synchronous with it. It had 18 named months of 20 days each and an additional five days, called nemontemi, which were considered to be very unlucky.

The Inca Calendar

So little is known about the calendar used by the Incas that one can hardly make a statement about it for which a contrary opinion cannot be found. Some workers in the field even assert that there was no formal calendar but only a simple count of lunations. Since no written language was used by the Incas, it is impossible to check contradictory statements made by early colonial chroniclers. It was widely believed that at least some of the quipu (khipu) of the Incas contained calendrical notations.

Most historians agree that the Incas had a calendar based on the observation of both the Sun and the Moon, and their relationship to the stars. Names of 12 lunar months are recorded, as well as their association with festivities of the agricultural cycle; but there is no suggestion of the widespread use of a numerical system for counting time, although a quinary decimal system, with names of numbers at least up to 10,000, was used for other purposes. The organization of work on the basis of six weeks of nine days suggests the further possibility of a count by triads that could result in a formal month of 30 days.

The Ethiopian Calendar

The Ethiopian calendar is the principal calendar used in Ethiopia and also serves as the liturgical year for Christians in Eritrea and Ethiopia belonging to the Eritrean Orthodox Tewahedo Church

Based on the ancient Coptic calendar, the Ethiopian Calendar is seven to eight years behind the Gregorian calendar, owing to alternate calculations in determining the date of the annunciation of the birth of Jesus Christ. Ethiopia's New Year (Enkutatash) means the "gift of jewels".

The main point of difference lies in the calculation of the date of the birth of Jesus, which means that the Ethiopian calendar is 7 to 8 years behind the Gregorian calendar. ... A few Orthodox communities use the Revised Julian calendar instead, which is one of the most accurate calendars ever developed.

Ethiopia has accepted the Coptic Calendar, which is quite different from the Gregorian calendar. The Coptic Calendar has 13 months of which 12 months comprise of 30 days each, and a 13th month at the end of the year called the intercalary month usually has 5 days and 6 days in a leap year.

The system, originally proposed by a chap called Moses B. Cotsworth in 1902, is called the "International Fixed Calendar".

The Eastern Orthodox Calendar

All Eastern Orthodox churches base their liturgical calendar on the Julian calendar, but some use the Revised Julian calendar. It was introduced in 1923 to bridge the gap between the Julian calendar used by the Eastern Orthodox Church and the Gregorian calendar used by the rest of the Christian world.

Some Orthodox Christian Americans celebrate the New Year on January 1 in the Julian calendar, which pre-dates the more widely used Gregorian calendar. This date falls on or near January 14 in the Gregorian calendar.

Many Orthodox Christians annually celebrate Christmas Day on or near January 7 to remember Jesus Christ's birth, described in the Christian Bible. This date works to the Julian calendar that pre-dates the Gregorian calendar, which is commonly observed.

Most Orthodox churches base their Easter date on the Julian calendar, which often differs from the Gregorian calendar that is used by many western countries. Therefore the Orthodox Easter period often occurs later than the Easter period that falls around the time of the March equinox.

Modern Calendars

The current calendar is not without defects, and reforms are still being proposed. Astronomically, it really calls for no improvement, but the seven-day week and the different lengths of months are unsatisfactory to some. Clearly, if the calendar could have all festivals and all rest days fixed on the same dates every year, as in the original Julian calendar, this arrangement would be more convenient, and two general schemes have been put forward—the International Fixed Calendar and the World Calendar.

The International Fixed Calendar is essentially a perpetual Gregorian calendar, in which the year is divided into 13 months, each of 28 days, with an additional day at the end. Present month names are retained, but a new month named Sol is intercalated between June and July. The additional day follows December 28 and bears no designation of month date or weekday name, while the same would be true of the day intercalated in a leap year after June 28. In this calendar, every month begins on a Sunday and ends on a Saturday.

It is claimed that the proposed International Fixed Calendar does not conveniently divide into quarters for business reckoning; and the World Calendar is designed to remedy this deficiency, being divided into four quarters of 91 days each, with an additional day at the end of the year. In each quarter, the first month is of 31 days and the second and third of 30 days each. The extra day comes after December 30 and bears no month or weekday designation, nor does the intercalated leap year day that follows June 30.

In the World Calendar January 1, April 1, July 1, and October 1 are all Sundays. Critics point out that each month extends over part of five weeks, and each month within a given quarter begins on a different day. Nevertheless, both these proposed reforms seem to be improvements over the present system that contains so many variables.

That said, people have always celebrated their New Year in a number of ways, regardless how, festivities generally, whenever they take place, are always designed to bring luck and good fortune in the year ahead…

Happy New Year!