262-64), where there is a description of a lunar year used by Zoroastrians (cf. The result represents the number of days between the beginning of the Christian era and the date in question.

The Zoroastrian calendar consisted of twelve months of thirty days each (cf. 175-81, 223-59; Table 22, Table 23), Avestan sources give the names of all thirty days but of only seven of the twelve months (cf. The fraction 31/128 means that each year contains 6, 5; 14, 32 days, close to the previous 6, 5; 14, 33 days. The method of converting dates traditionally given in astronomical handbooks is to reckon the number of days between the date in question and the beginning of the calendar in which it appears and then to translate this figure into the comparable interval in the second calendar (Abdollahy, 1987, pp. For example, to convert a lunar Hejrī date to the corresponding date in the Julian calendar (in use before the Gregorian reform on 16 Ramażān 990 = 22 Mehr 961 Š./4 October 1582), the elapsed complete lunar Hejrī years are multiplied by 354 11/30 (the average number of days in a lunar year) and the elapsed days of the date year (see Table 38) are added; the resulting total of elapsed days is added to the number of days between the beginnings of the two calendars.

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Sätt alternativet till true för att aktivera skriptets läge med källkatalog skild från byggkatalog.

När det är aktiverat, kopierar & kdesvn-build; qt-copy källkodsmodulen till byggkatalogen, och utför byggprocessen därifrån.

That the names of the days are of Old Iranian origin and not merely Middle Iranian inno­vations may be inferred from the fact that they are recorded in their correct Old Iranian genitive singular forms, governed by an understood “day of.” The internal structure of the months has been considered by different scholars to have been quadripartite (Nyberg, 1931, pp. If the remainder is greater than 30, the year is an ordinary year; if not, it is a leap year. The names of the months in the Turkish calendar Table 43. The months in Sangesari (Antonio Panaino, Reza Abdollahy, Daniel Balland) Originally Published: December 15, 1990 Last Updated: December 15, 1990 This article is available in print.

In a second calendar, the cumulative lag of an additional quarter-day per year was corrected, theoretically at least, by the intercalation of one month in every 120 years. To determine whether a particular year in the solar calendar is an ordinary or a leap year, 38 must be added to the year in question (correcting the epoch), the sum multiplied by 31, and the product divided by 128. The names of the months in the Syro-Macedonian calendar Table 42.

You should also change your qtdir option accordingly.

Incremental & make; should still work in this mode, as the Även om alternativet överskrider det allmänna alternativet, är det bara vettigt för qt-copy.

296 table), which were shown to be incorrect after A. A list of Old Persian month names (only partial in Old Persian script but complete in Elamite script) is thus available for com­parison with the lists in Elamite and Babylonian (see Table 20). The testimony of Quintus Curtius Rufus (3.3.10) (The magi were followed by three hundred and sixty-five young men clad in purple robes, equal in number to the days of a whole year; for the Persians also divided the year into that number of days), referring to the year 333 B. Another problem is posed by the system of interca­lation used in the Achaemenid calendar, for which no direct and explicit testimony survives. 74) maintains that the Old Persian calendar followed the same system of intercalation as the Babylonian calendar. Fruin, “Der Anfang des susischen Jahres I: Zur Zeit der elamitischen Könige; II: Zur Zeit der persischen Könige,” . The Arsacid kings fol­lowed the same practice, but it appears from material discovered at Nisa (2nd-1st century B. a.d.) that the Zoroastrian solar calendar (see below) was also used. The names of the days are only partly attested (see Boyce, pp. For dates in documents using the Seleucid calendar, see dating. Reconstruction of a calendrical tradition from before the time of Zoroaster is based on hypothetical derivations from Avestan texts and on comparison with the Vedic tradition (see Taqizadeh, 1938, pp. Traces of a synodical cycle have also been transmitted in the Avesta, however (cf. In 1336 Š./1957 the number of days was fixed at 31 days in each of the first six months, 30 each in the next five, and 29 in the last (30 in leap years). In 1906 an attempt was made to resolve the controversy with the adoption of a new calendar similar to the Gregorian. Names of the years in the Central Asian animal cycle (1) Genitive singular. For these sources and the opinion that in Arabia the two months originally fell in a dry period of late spring, see Lane, s.v.

121-45) was able to specify the three missing names from newly discovered Akkadian and Elamite sources. Bickerman has shown, the Achaemenids used the lunisolar calendar at least until 459 B. Between 471 and 401 the Babylonian calendar was still used in Aramaic documents issued by the Persian administration (almost all found at the colony of Elephantine in Egypt). The precise differences between a supposed Old Avestan and a Later Avestan calendar seem ambiguous, however, given that both have been reconstructed on the basis of the same Avestan and Pahlavi sources. 113-49) the earliest calendar may originally have been lunar and sidereal, consisting of thirteen months of twenty-seven days (27.3 x 13 = 354.9 days), with Miθra at the midpoint of each. Before 1336 Š./1957 the number of days in most months ranged from 29 to 32 according to the year. 190) claimed in fact that it was the Iranian community that was a month behind because it had not intercalated one month after each cycle of 120 years. Names of the six-fold Khotanese calendar divisions Table 33. (2) According to some medieval sources, the name Jomādā was derived from “freezing of water” and the two months of that name originally fell in winter, an interpretation that would seem reasonable in more northern climates. Jalālī month names (1) Garmāfazāy in Sanjar Kamālī, fol. “month of increasing days,” may be interpreted as the month in which the day becomes longer than the night.

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