Analysis of Sacred Chronology
CHRONOLOGY
Chronology, from, time, and, discourse, signifies “the computation of times.” ASC 5.1
It is the science of establishing historical dates. ASC 5.2
“Without Chronology,” says Dr. Hales, “History would lose its most valuable characters of truth and consistency, and scarcely rise above the level of romance.” And Tatian, an ancient chronologer, has observed, that “with those to whom the computation of the times is unconnected, not even the facts of history can be verified.” ASC 5.3
“Chronology and Geography are the eyes of history.” The simple record of events, without dates or location, can give but little interest to the intellectual reader. The student of history must extend back his imagination to the periods of the world in which have respectively occurred the events of past ages, and feel familiar with the places of their occurrence, or he will be unable to realize their relative importance, perceive their relation to each other, or understand the influence which those of each age have exerted over subsequent ages. The chronology of events is so necessary to the verity of history,-extending as it does through its every department,-that it is also called “the soul of history.” To execute correctly its functions in its two offices, it needs to be accurate. Otherwise, those who look through this “eye” down the long vista of past ages, will see through a glass darkly; and this “soul” will lose its spiritual and life-giving power. ASC 5.4
Time is measured by motion. The swing of a clock pendulum marks seconds. The revolutions of the earth mark days and years. ASC 6.1
The earliest measure of time is the Day. Its duration is strikingly indicated by the marked contrast and succession of light and darkness. Being a natural division of time, it is very simple, and is convenient for the chronology of events within a limited period. ASC 6.2
The Week, another primeval measure, is not a natural measure of time, as some astronomers and chronologers have supposed, indicated by the phases or quarters of the moon. It was originated by divine appointment at the creation-six days of labor and one of rest being wisely appointed for man’s physical and spiritual well-being. ASC 6.3
The Month is a natural measure of time, derived from the revolution of the moon. The periodical changes in its appearance naturally suggested their duration, as an easy division of time. In the earlier computation by months, thirty days were reckoned to a month by the Babylonians, Egyptians, Persians, and Grecians. Cleobulus, one of the seven sages, put forth a riddle representing the year as divided into twelve months, of thirty days and nights each:- ASC 6.4
“The father is one; the sons twelve; to each belong Thirty daughters; half of them white, the other black: And though immortal, yet they perish all.” ASC 7.1
In the deluge, Noah counted five months equivalent to one hundred and fifty days. At a subsequent period it was found that the length of a lunation was about twenty-nine and one-half days; and to avoid a fraction, they counted the months alternately, twenty-nine and thirty days. ASC 7.2
The Year is the most convenient division of time. Previous to the deluge, and for a long time after, it was reckoned at three hundred and sixty days. As the sun returns annually to the same point in the heavens, it could not fail to be noticed as a natural measurement of time. The Egyptians attributed its discovery to the Phnician, Hermes,-a diligent observer of the rising and setting of the stars; but it was evidently in use before the deluge. ASC 7.3
In process of time, it was found that the primeval year of three hundred and sixty days was shorter than the tropical year: and five additional days were intercallated, to harmonize the observance of festivals with their appropriate seasons. It was subsequently found that the solar year exceeded three hundred and sixty-five days, by about six hours, or a quarter of a day. ASC 7.4
In the time of Julius Cæsar, owing to the irregularity with which the additional days had been intercallated, the vernal equinox, instead of falling on the 23rd of March, was dated near the middle of May. To remedy this, Cæsar formed a preparatory year of fifteen months, or four hundred and forty-five days, called “the year of confusion.” It began Oct. 3rd, b. c. 46, so that the first reformed year following commenced Jan. 1st, b. c. 45. To compensate for the additional fraction of a day, he inserted a whole day every fourth year. ASC 8.1
More accurate astronomical observations at length demonstrated that the true solar year was three hundred and sixty-five days, five hours, forty-eight minutes, and fifty-seven seconds-eleven minutes and three seconds less than the time reckoned, or one day in every one hundred and thirty years; so that in a. d. 1582 the vernal equinox was found to be on the 11th of March, having fallen back ten days. To remedy this, Pope Gregory XIII. left out ten days in October, calling the 5th the 15th of that month-making another “year of confusion.” To prevent a repetition of this error, Gregory decreed that three days should be omitted in every four centuries, or that that number of years, which would otherwise be Bissextile, should be reckoned as common years. This makes our year sufficiently exact for all practical purposes. Perfect accuracy, however, would require that another day be omitted in each six thousand years; and one day more at the end of one hundred and forty-four thousand. ASC 8.2