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All these hypotheses are based on the same assumptions about the way in which interca­lations were performed in the 120-year system. 291) reported that in the time of Ḵosrow II (531-79) the sun entered Aries in Āḏar and the five epagomenal days were added at the end of Ābān (the eighth month and thus the eighth intercalation); then following the fall of the Sasanian empire intercalation was no longer practiced until it was reintroduced in 375 Yazdegerdī (a.d. This and other solutions have been contradicted, however, by the documents assembled by Bickerman (1967, pp. In order to keep the reckonings of these lunar and solar years in harmony any lunar year that happened to fall com­pletely within a solar year was dropped from the animal cycle (Poole, pp. The naming of years for animals is still customary in certain Persian almanacs.

On that occasion, too, the epagomenal days were added at the end of Ābān. 36-37), relying on Bīrūnī, took the first year of the reign of Yazdegerd I as his point of reference and, multiplying 120 by 7 (the 8th interca­lation being for the future), arrived at 441 B. for the date on which this system of intercalations was intro­duced. The religious year was considered to begin on the first day of the lunar Hejrī calendar, but in administrative affairs the solar was used, and the year ended on the day before the next Nowrūz. In 1329/1911 the Persian parliament adopted as the official calendar of Iran the Jalālī solar calendar with months bearing the names of the twelve constellations of the zodiac and the years named for the animals of the duodecennial cycle; it remained in use until 1344/1925.

749-56) maintains that they were fixed on the basis of observations at Persepolis of the acronical risings and cosmical settings (observable at sunset and sunrise respectively) of different stars in the late 6th century B. The intervals between the were sixty days from the first to the second, seventy-five from the second to the third, thirty from the third to the fourth, eighty from the fourth to the fifth, seventy-five from the fifth to the sixth, and forty-five from the sixth to the first (, pp. The only references to it are several dates in the early Mongol period mentioned by Rašīd-al-Dīn (p. Furthermore, during the period of seven centuries in which this calendar was in use, from the Mongol invasion until 1304 Š./1925, certain ad­ditional modifications were made. Tables 33, 42.) The point from which the years are reckoned is the same as for the Hejrī era (Thursday, 15 July 622).

611, the twenty-first year of the reign of Ḵosrow II (591-628); despite arguments to the contrary put forward by S. There can be no doubt, however, that the original Chinese-Uighur form of this calendar was never used by Iranians, either during the Mongol period or later. The form of this cal­endar used by Iranians combined features of the Chinese-Uighur original with those of the lunar Hejrī and Jalālī calendars.

The Julian date corre­sponding to the first day of the solar Hejrī era is 19 March 622. 916), which was apparently the date arrived at by the Persian commission for calendar reform in 1304 Š./1925. 166) and used in various Iranian calendars up to the present day.

This calendar is reckoned from 1 Farvardīn, 119 days before 1 Moḥarram of the Arabian lunar year in which the took place.

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59-139) attempted to establish the central position of Miθra (the fourteenth of twenty-seven days was named Mihr). The months of the solar Hejrī and Šāhanšāhī calendars are named for the ancient Iranian months, first attested in the Arsacid period (see i above; cf. Although the sequence and number of months are identical in all Iranian calendars, the lengths of the months were changed by the reform of 1304 Š./1925. Pashto translations of these names also exist but are rarely used. 51) one segment of the Parsi community there­fore adopted the Persian calendar, calling it s (also known as “Sharshais” or “Shenshais,” Boyce, 1979, p. The names of the months in the calendar of Sīstān Table 32. The name Māh-e Sālafzūn is given by Sanjar Kamālī, and its correctness is confirmed by its literal meaning “the month of increasing year(s),” i.e., the month after which a new year is added: Māh-e Rūzafzūn, lit. Names of the months in the Persian civil calendar Table 38. The Afghan solar calendar Sources: 1322/1904-05 after a calendar printed in Kabul for that year. (See Bīrašk for methods of conversion from Hejrī lunar to Hejrī solar and Christian dates and vice versa, as well as lists of conversion from 621 to 2621 a.d.) calendar, beginning with the vernal equinox, has been official in Afghanistan since 1301 Š./1922 (See afghanistan x. Prior to this time all official events were recorded according to the lunar ) the names of the twelve months are the same as the Arabic terms for the zodiacal signs. The names of the months in the Armenian calendar Table 27. The names of the months in the Sogdian calendar Table 29. The names of the months in the Choresmian calendar Table 31. (3) Ṭūsī gives the name of this month as Māh-e Rūzafzūn (1330/1912, b), a repetition of the name of the fourth month. Pre-Islamic Calendars Although evidence of calendrical traditions in Iran can be traced back to the 2nd millennium B. The Old Persian names of the remaining four are known in Elamite transcription, but only two—the eight and the eleventh—have re­ceived probable etymologies (for the remaining two see Hinz, pp. The old Sino-Turkish animal cycle of twelve solar years was commonly used in Kabul at the beginning of the 14th/20th century and still is in remote parts of the country such as Hazārajāt (Schurmann, p. Older people still remember in which animal year they were born, and this system of time-reckoning (. C., before the lifetime of Zoroaster (see discussion of the Zoroas­trian calendar below), the earliest calendar that is fully preserved dates from the Achaemenid period. The Old Persian calendar was lunisolar, like that of the Babylonians, with twelve months of thirty days each; the days were numbered but not named (with the exception of the last day of the month, Jiyamna “the decreasing one(? 68-69): *Vrkazana “(month) of wolf killing,” Elamite Mar-ka-ca-na° (DB 3.88; Kent, - “terrible”; cf. The vague Zoroas­trian year (see i, above) was subject to varying correc­tions by the Zoroastrian communities in Iran and India.

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the Ossetic name of January/February: “month of threat”). In Iran the Jalālī calendar (see ii, above) was adopted by several Zoroastrian communities; the 5 or 6 epagomenal days follow the month of Esfandārmoḏ or, in some villages in the district of Naṭanz, the month of Bahman (Taqizadeh, p.

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