Güyük Khan

Genghis Khan had many, many children. There were four sons (Jochi, Chagatai, Ögedei, and Tolui) from whom the future rulers of the Mongol Empire would be drawn. Those four and their sons have been mentioned a lot in the past several blog posts, along with the wives of some.

After Genghis died, the youngest, Tolui, was regent for a short time until the third, Ögedei, was elected as the Grand Khan or Great Khan of the empire. Other sons and grandsons, etc., would be khans in their own right over smaller territories, owing allegiance to the Grand Khan.

Upon Ögedei's death in 1241, one of his wives, Töregene Khatun, was regent until their son Güyük could be officially proclaimed. What was he like?

Born in 1206, he served in the military under his famous grandfather until Genghis' death in 1227, then under his own father. A historian in the Mongol Empire who was a contemporary of Güyük claimed that Güyük was a Christian. A Franciscan friar who traveled into Mongol territory on a papal mission, Giovanni da Pian del Carpine, described him as of "medium stature, very prudent and extremely shrewd, and serious and sedate in his manners."

In 1232, his uncle Tolui died, leaving a widow, Sorghaghtani Beki. It was not unusual for a Mongol widow to re-marry into the family, and Ögedei suggested that Sorghaghtani marry Güyük. She asserted that she needed to stay and raise her four sons.

His coronation did not take place until August 1246, and included 3,000 to 4,000 visitors bearing tributes from all over the empire. In response to Giovanni's letter from Pope Innocent IV, asking that the Mongols cease invading westward, Güyük had a harsh reply. In a letter to the pope, he claimed that Europe must bow down to the Mongol Empire:

"You must say with a sincere heart: 'We will be your subjects; we will give you our strength'. You must in person come with your kings, all together, without exception, to render us service and pay us homage. Only then will we acknowledge your submission. And if you do not follow the order of God, and go against our orders, we will know you as our enemy."

Although Güyük's mother Töregene had been instrumental in promoting his accession, he quickly shut her out of any more administrative work, reversing many of her decisions while she had been regent. He also eliminated many other officials, executing them for treason and replacing them with his favorites. This made him unpopular with the people, although he was a competent military commander and administrator. He managed the dispute over the kings of Georgia.

We will wrap up this summary of his life and administration—and his plans to conquer Europe—tomorrow.

They Wanted a Boy

When Güyük Khan died, Batu Khan started making decisions toward the election of the next Grand Khan. He didn't want the position himself, but he did want to take it away from the Ögedei family (Ögedei was Güyük's father and one of the sons of Genghis Khan). It was customary for Mongol widows to manage their husband's estates, and sometimes even re-marry back into the family. Batu had Güyük's widow become regent over his territories.

Her name was Oghul Qaimish, which means "We were searching for a boy," suggesting that her parents wanted a son rather than a daughter. She came from the Merkit tribe that was conquered by Genghis Khan. Male members of the ruling family were likely killed. She was given as a "secondary bride" to Güyük, a grandson of Genghis.

Güyük's mother, Töregene, was also a Merkit, and might have promoted the marriage because of their shared heritage. Otherwise, Oghul brought no political advantage to Güyük.

She was probably born in the early 1200s, and was therefore in her 40s when she became a widow; her regency lasted from 1248 to 1251.

Batu and Sorghaghtani Beki, widow of Genghis' youngest son, Tolui, were allied in making Oghul regent. This generous move on their part of Batu might have had an ulterior motive outside of following Mongol custom. Oghul had not played any particular role in the management of Güyük's administration previously. With no political experience, her regency was ineffective. She also had difficulty with her two sons who acted as "sub-rulers"; the three made pronouncements that often contradicted each other, creating chaos in their lands. Oghul apparently spent a lot of her time consulting shamans for advice.

Also Sorghaghtani Beki had four sons whom she wished to see advance, and it was her eldest, Möngke, who was put forward by her and Batu as the next Grand Khan. If Oghul thought she could manage to get one of her sons to succeed Güyük, she did not have the political skill it would take to convince the other descendants of Genghis to go along.

When Batu called a kurultai, the council that would decide, many did not attend because he held it outside primary Mongol territory. Oghul sent a representative, Bala, who tried to convince the group that Ögedei's favorite grandson Shiremun should be chosen. This failed, and Möngke was chosen (although there was opposition).

Möngke was officially recognized on 1 July 1251, and Shiremun and Naqu (one of Oghul's sons) mounted a coup. It failed, Oghul was then blamed, arrested, and imprisoned by Sorghaghtani, who had her stripped and tortured before being sentenced to execution for the crime of witchcraft. Execution was done by wrapping her in felt and casting her into the river.

It occurs to me that I don't have a definitive entry in the blog for Güyük himself. Let me tell you about him more directly next time.

The End of Batu Khan

After the death of Güyük Khan, Batu Khan saw an opportunity to take the overlordship away from the Ögedei clan and bring it to his own lineage. He had made great success in expanding the borders of the Mongol Empire westward, after all.

First, he allowed Güyük's wife, Oghul Qaimish, to act as regent while a decision was made, then he called a kurultai, the council of important members of families, to take place in 1250 in territory under his control. Those who should be there, Ögedei's clan and the Chagatai clan (the children of Genghis Khan), refused to leave primary Mongol territory to attend.

Batu did not actually want to be the Grand Khan himself, and rejected it when the kurultai offered it. Instead, he proposed his cousin Möngke, son of Genghis' son Tolui. The Tolui-descended families were in favor, but since not all descendants of Genghis were present, the election was not considered legitimate by many. So Batu sent Möngke, with an escort that included Batu's brothers and son, to meet with the other families. The other families still refused to take part in a kurultai for the purpose of ratifying Möngke.

Möngke was presented to the people at large, who accepted him, and Batu then punished the clans of Ögedei and Chagatai. Buri, a grandson of Chagatai, was outright executed as part of this punishment.

Batu was greatly respected as a kingmaker as well as a loyal subject, allowing Möngke's officers to operate in Batu's territory. Batu and Möngke stayed friendly with each other and, together, saw the Mongol Empire stretch from Afghanistan to Turkey (the illustration is a bust of Batu from Turkey).

Batu did in 1255, leaving his properties to his son Sartaq.

Since recently we have looked at Mongol women and the influence they have, I want to take a look at Oghul Qaimish, Güyük's widow. Since Batu intended to take control of the Empire away from Güyük's family, it is interesting that he put Güyük's widow in charge. Let's take a closer look at this powerful woman tomorrow.

Invading Europe

Batu Khan's military successes inspired Ögedei Khan to have him invade Europe. He had already conquered the Crimean Peninsula.

Spies were sent into Poland, Hungary, and Austria for reconnaissance. Having planned their approach, three separate armies invaded Central Europe: into Hungary, Transylvania, and Poland. The column into Poland defeated Henry II the Pious.

The second and third columns crossed the Carpathians and followed the Danube, combining with the Poland column and defeating the Hungarian army under King Béla IV of Hungary on 11 April 1241. They killed half the Hungarian population, then proceeded to German territory. Béla had sent to Pope Innocent IV for a Crusade against the Mongols, but the pope was focused on the Holy Land. (The illustration is from a 14th century history, the Chronicon Pictum, or "Illustrated Chronicle," and shows Béla fleeing.)

Austria, Dalmatia, and Moravia were occupied. While this was going on, a group led by Ögedei's son Güyük was conquering Transylvania.

Further advances in Germany were paused when the Great Khan died in 1241. Batu's thirst to continue was quenched by a reminder of Mongol law, that the chief descendants of Genghis had to return to Mongolia to elect his replacement.

Batu took his time returning, and the election was delayed for several years until Güyük was elected in 1246. Batu became the viceroy over the western empire. Batu returned to the western front and summoned the Grand prince of Vladimir, Yaroslav II. Batu put him in charge of all other Russian princes.

Around this time Batu came into contact with Europeans and their culture. Giovanni of Plano Carpini was sent by Pope Innocent IV to take a letter to Ögedei, protesting the Mongol invasion. Giovanni met with Batu, who gave him permission to continue to the court of the Great Khan. Giovanni described Batu as "kind enough to his own people, but he is greatly feared by them. He is, however, most cruel in fight; he is very shrewd and extremely crafty in warfare, for he has been waging war for a long time."

William of Rubruck also encountered Batu, describing him physically as about the same height as John de Beaumont (which tells those who never met John de Beaumont nothing useful, but other sources put him at 5'7"), and that his face was covered with red spots.

Others whose paths crossed with Batu are Queen Rusudan, who sent her son David to Batu for recognition. Sorghaghtani Beki sent Batu a warning to beware of a summons from Güyük. Before Batu reached Güyük, Güyük died mysteriously; Rubruck wrote it was one of Batu's brothers who did the deed.

The position of Great Khan was again available. What would Batu do about it? Come back tomorrow to find out.

Batu Khan

History tells stories of Genghis Khan and his Mongol hordes and Kublai Khan meeting Marco Polo, but Batu Khan is a name that is less-known but quite a large part of Mongol history—and European, when it comes to it.

Batu founded the Golden Horde, a large territory on the outskirts of the Mongol Empire. His father, Jochi, was possibly a son of Genghis Khan; based on his relations with known family of Genghis, this could well have been the case. In fact, Genghis' will left 4,000 Mongol soldiers to Jochi's family. Upon Jochi's death, the remaining children agreed that Batu should succeed him.

Genghis' son and successor, Ögedei, got along with Batu, who would have been Ögedei's nephew. Together they made conquests of other peoples, including forays into China. Ögedei gave lands in northern China to Batu after successful campaigns.

By 1235, Batu had conquered the Crimean Peninsula, and Ögedei wanted Batu to continue westward and conquer Europe. Batu and several relatives (including Güyük, Möngke, and others) with an army of perhaps 130,000 crossed the Volga River and invaded Bulgaria in 1236. A year of fighting led to success.

Batu then sent men west to Vladimir-Suzdai (east of Moscow) demanding allegiance, which was refused. Batu invaded and in less than a week destroyed the city of Ryazan (it recovered; now it has a population of over a half million). The Horde burned Moscow, and made short work of any who dared oppose them. Batu divided the army and sent the subdivisions all over Kievan Rus, subduing and destroying cities. Only Smolensk and Novgorod survived, the one because it surrendered and the latter because it was too distant (and separated by marshlands) to bother with.

Trouble arose when Batu was ridiculed by his cousins, annoyed that he had claimed a large and fertile territory. They mocked him and walked out of a banquet. Batu complained to his uncle, who recalled the two chief offenders, Buri and Ögedei's son Güyük. Buri was sent home, but Güyük was reprimanded by his father and sent back to the Russian steppe.

Then they planned the invasion of Europe. We'll pick up that story tomorrow.

Mongol Women and Influence

Sorghaghtani Beki stood firm after the death of her husband: she would not re-marry into the family (as was often Mongol custom), even at the request of the current Khan, because her sons needed her to focus on them (and they would each grow up to be Khan themselves as grandsons of Genghis Khan).

Sorghaghtani was respected enough that she even shamed the Khan, Ögedei (her brother-in-law), to hand over more territory that had been her husband's. Ögedei did, however, absorb some of her territory, and also conscripted much of the military attached to those lands.

Again underscoring the power held by women, upon Ögedei's death in 1241 his widow was regent for the Mongol Empire for the next five years until she got their son Güyük elected khan over other claimants.

Güyük had not been raised to respect women sufficiently, however, and he targeted several women who were holding power that he wanted. The first was his own mother, Töregene Khatun (Khatun = queen), who had worked to get him elected; next was Sorghaghtani. Genghis Khan's third daughter, Alakhai Bekhi, who was regent for areas in China, was another target. Ebuskun, the wife of a grandson of Genghis, had been regent after her husband's death (and son's minority) over the Chagatai Khanate, an enormous region.

During Güyük's attempts to undermine these women, Sorghaghtani allied herself with Batu Khan, Güyük's cousin, ruler of the Golden Horde. In 1248, Güyük started a military campaign to the Middle East, which put him in Batu's direction; it is possible he intended to deal with Batu's opposition. Güyük died suddenly and with no particular cause. (Some insinuate that Sorghaghtani brought it about; she certainly had motive and ability).

Whatever Sorghaghtani's role in Güyük's fate, it was an opportunity for her to propose her eldest son, Möngke, as khan. He had fought alongside Batu, who organized a kurultai (Mongol political and military council) that elected Möngke to be Khan in the late 1240s.

Sorghaghtani became ill and died in the late winter in 1252, and had a Christian burial. She did not live to see three other sons become khans, nor to see her son Kublai Khan capture her youngest, Ariq Böke, in conflict and imprison him until his death. Perhaps if she were alive a little longer she might have counseled them and avoided the hostility.

What about Batu Khan? He was powerful enough that Sorghaghtani turned to him for help, but was okay with letting someone else become Great Khan. He was far more influential in history than Möngke—and better known to Europe—and we'll see how tomorrow.

Mother of Four Khans

The youngest son of Geghis Khan, Tolui, married a Christian woman named Sorghaghtani Beki. They had similarly noble backgrounds. Sorghaghtani was a Keraite princess. Keraites were one of the five dominant Turco-Mongol confederations, and they were Eastern (Assyrian) Christians.

Sorghaghtani's uncle was the very powerful Keraite leader Toghrul, and around 1203 was more powerful than Genghis (when he was still going by his original name, Temujin). Temujin proposed a marriage between their tribes. Toghrul rejected this, and even tried to kill Temujin. Not long after ,Toghrul was killed. Toghrul's brother, Jakha (Sorghaghtani's father), was on better terms with Temujin, and offered his daughters to Temujin. Temujin gave the teenage Sorghaghtani to his teenaged youngest, Tolui. (Not long after, the Keraites revolted against Temujin, and Jakha was killed.)

Because Mongol men were often away on military campaigns, Mongol wives had to manage the home and had more rights and power than women in some other cultures. Sorghaghtani could not read or write herself, but she raised her children to learn the languages of the regions they were likely to rule. She also respected other religions, and she raised her sons to be the same. The policy of the Mongol Empire was that the state was more important than religion, and could tolerate any religion that did not interfere with political matters. Sorghaghtani made donations to both Christians and Muslims.

Tolui died in 1232 under mysterious circumstances. Tolui's older brother, Ögedei Khan (he had succeeded Genghis in 1229), gave her authority to handle Tolui's estates (eastern Mongolia and parts of Iran and northern China), and put her in charge of his empire's administration. Mongol widows often re-married into the same family (keeping inheritance attached), and Ögedei suggested that she marry his son Güyük. She refused, claiming that her sons needed her.

Her sons were Möngke Khan, Kublai Khan, Hulagu Khan, and Ariq Böke.

The next Khan would not be so hospitable. We'll find out what happened afterward tomorrow.

Assyrian Christianity

In the earliest days of Christianity, there were three languages that were an important part of its development and spread: Greek, Latin, and Classical Syriac. In the Near East, a distinctive form of Syriac Christianity evolved into two branches: East and West.

The East Syriac Rite uses the so-called "Liturgy of Addai and Mari" that supposedly was outlined by Saint Addai, a disciple of "Doubting" Thomas of whom legend says he went to India to preach. The East Syriac Rite is also called the Assyrian, Chaldean, or Persian Rite. The West Syriac Rite uses the Liturgy of St. James, James the Just (and sometimes said to be the brother of Jesus) who became patriarch of Jewish Christians in Jerusalem.

The Roman conquest of the area in 116 - 118 CE created the Roman province of Assyria. Although Rome's occupation of the area waxed and waned, the city of Edessa became the major center of Syriac Christianity by the 3rd century CE. This early adoption of Christianity also made Assyria a stepping stone to spreading Christianity to the Far East, even though the later Muslim conquests made Christians a minority in their homeland.

In 410 there was a Council of Seleucia-Ctesiphon, located on the Tigris. (It was later destroyed by al-Mansur to reduce its prominence so he could build Baghdad and make it the greatest city.) The Council codified the East Syriac Church. It organized the area into provinces, each presided over by a bishop called a metropolitan. The archbishop in the capital of Seleucia-Ctesiphon was called the Grand Metropolitan. Because he held authority over all the provinces, he was later referred to as the Catholicos, from the word for "whole" or "universal."

This council affirmed the decisions of the First Council of Nicaea and adopted the Nicene Creed (thereby avoiding a huge fight over the nature of Jesus).

Assyrian Christians figure in previous posts, such as the wife of Hulagu Khan, Doquz Khatun. A grandson of Genghis Khan, Hulagu thought having a Christian wife would help him negotiate with Western Europe. Genghis Khan's youngest son also married an Assyrian Christian, Sorghaghtani. In fact, Sorghaghtani raised Möngke, Hulagu, Kublai, and Ariq Böke (mentioned in posts but not featured). She must have had an interesting life. Let's talk about some prominent Assyrian Christian women next time.

The Last of the Geonim

The title of gaon (plural geonim) was used for the deans of Talmudic academies. Modern Hebrew defines it as "genius." Geonim were important in the development and dissemination of Jewish scholarship. The Geonim Era lasted from 589 to 1038 CE, when the academies of Sura and Pumbedita flourished.

The last gaon of Sura was Samuel ben Hofni, who died in 1034 CE leaving behind a great many writings. At Pumbedita the last gaon was Hai ben Sherira, also called Hai Gaon. He was taught by—and assisted in teaching—his father, Sherira ben Hanina, who was also called Sherira Gaon.

This was during the Abbasid Caliphate, when the Pumbedita Academy had moved to Baghdad. Hai and his father had enemies who caused them to be imprisoned in 997 and had their property confiscated by Caliph al-Qadir. Their troubles were brief, and shortly after their release Sherira named Hai the new gaon.

Hai's promotion was very popular in the community. When Sherira died in 1006, the following Sabbath saw the passage read from Numbers in which Moses asks for an able follower. It was followed by a reading about Solomon with the words altered to read "And Hai sat on the throne of Sherira his father, and his government was firmly established."

Questions from all over where the Jewish Diaspora landed people—Anatolia, France, Germany, the Iberian Peninsula, Ethiopia and India—came to Pumbedita for advice and rulings. More than 800 responses from Hai Gaon helped to codify rules about holidays and civil law.

In his responses he quotes not only numerous Jewish sources. It is clear he was familiar with the Quran, Plato and Aristotle, Greek history, and Persian. He also consulted with the heads of the local Christians—in this case, Assyrian Christians—over the meaning of Psalms 141:5, whose literal translation is:

The righteous beat me [in] kindness. And reprove me, My head does not disallow oil of the head,  For my prayer [is] still about their distress. [source]

His death marked the end of the Geonim Era, and he has been called the last of the Geonim. (To be fair, there was one more. Hezekiah ben David was elected Gaon at Hai's death, but he was imprisoned and supposedly tortured to death. On the other hand, supposedly a contemporary in 1046 said Hezekiah was the head of Pumbedita. Still, histories of the Eras say it ended in 1038 with Hai.)

I find that I've mentioned Assyrian Christians before, but haven't gone into any detail about whence they came or what made them different. I'll rectify that starting tomorrow.

Talmudic Academies

In southern Iraq, in an area referred to as Babylonia in Jewish lore, there were two Talmudic academies (yeshiva) that for a time were the source of all important Torah decrees. They were Sura and Pumbedita.

Around 220 CE, the Jewish scholar Abba Arikha arrived in Sura city and found no organized religious Jewish community. Arikha ("the Tall") was respected by Gentiles as well as Jews. He began the Sura Academy to support the continuity of Jewish learning and community. He founded the yeshiva in 225, and the word started to spread that Sura was the site of serious Jewish scholarship.

Eventually it had a faculty of 1200 using an impressive campus, some of the remnants of which can still be seen. It had offices for rabbis and deans and classrooms and a garden that grew much of what was consumed by staff and students.

The Pumbedita Academy was founded after the death of Abba Arikha. Judah ben Ezekiel (220 - 299 CE) founded it somewhere in Iraq (the exact location is not known). Judah was so obsessed with learning that he was known to neglect daily prayer in order to study. That discipline for study and a remarkable memory helped him immensely in transmitting teachings to others, and gave Pumbedita a reputation to equal Sura.

While developing the system of learning at Pumbedita, he created Talmudic dialectics, a very critical examination of the subjects in the Talmud. This clinical approach did not please older more traditional students, but younger students embraced it.

Sura and Pumbedita lasted for hundreds of years. During the years 988 - 990, Pumbedita moved from its original location. Jews were migrating to big cities, and the current dean of Pumbedita decided to relocate the yeshiva to Baghdad, whose grandeur and reputation as a city where knowledge was celebrated was well-known. That dean was Hai Gaon, a Renaissance Man before there was a Renaissance, who crossed the boundaries of religion to interact with those of other faiths. Let's talk about him next time.

Nahshon ben Zadok

One of the men who studied the world and the Torah to make sure the Jewish calendar was accurate was Nahshon ben Zadok. He flourished in the Gaonim Era, from 589 CE to 1038 CE (Hebrew years 4349 - 4798). The Gaonim ("pride" or "splendor" but more recently translated "genius") were the heads of the great Talmudic schools Sura and Pumbedita. We do not have many dates for Nahshon, but from 874 - 882 CE he was head of the Sura Academy in southern Iraq, what Jewish texts call Babylonia. 

Nahshon was a scholar, producing a dictionary of sorts with explanations of difficult words found in the Talmud. He did not, however, list them in alphabetical order as some others did. Instead, he wrote them down in the order in which they appear, making them more like footnotes.

Looking at the calendar, he realized that there was a cycle of 247 years, after which the order of weekdays on which any particular festival would fall repeats. He created 14 tables that show this cycle.

There are some writings that are ascribed to him, although we do not know for certain about some of them. One on ritual slaughtering, the Re'umah, is usually said to be his, but authorship cannot be proven. The writings that are believed to be his are often in Aramaic, but some are in Hebrew. His writings do not always agree with prior or subsequent scholars, but he was respected enough in his time to be made head of Sura.

The illustration is a carving of one of the Gaonim teaching at the Sura Academy. Sura and Pumbedita Academies were two chief sources of Talmudic scholarship for centuries, and we will talk about them more tomorrow.

The Hebrew Calendar

One of the oldest calendars in continuous use is the Hebrew Calendar. It was not just a way of counting days to get through a solar cycle, however. It was also a constant reminder of the relationship between God and his creations, since rituals and celebrations were not to be ignored or performed arbitrarily.

Jewish scholars attempted to determine the year based on the creation of the world after counting the genealogies in the Torah. By the 4th century CE it was decided that the world began in what the Christian world would call 3761/0 BC.

Because of Genesis 1:5 ("There was evening and there was morning, one day"), it was clear that the day begins with evening, and so sunset is the start of a new day, and the day ends at the following sunset. Festival days begin at sunset the night before the daytime. (The International Date Line observed by much of the world creates some debate for the Jewish calendar.)

Because the Jewish calendar follows lunar cycles, each month begins with the new moon—easy to observe. This does not account for the extra days it takes for the Earth to go around the Sun, however, so between the years 70 and 1178 CE, a series of mathematical formulae were devised to try to keep up.

The "New Year" has more than one meaning in the Jewish calendar. The 1st day of the month of Tishrei is Rosh Hashanah and the start of the civil year. The 1st of Nisan, however is the start of the ecclesiastical year, the date from which festivals are counted. This puts Passover (14 Nisan) in the "first month" and Rosh Hashanah in the 7th, despite the previous statement.

Leap months have to be added every 19 years. Sometimes the year's length has to be altered by adding or removing a day from a month. When this is done, the danger is that Rosh Hashanah's day has shifted. There are important rules for making sure Rosh Hashanah is honored properly.

The man who studied the calendar carefully and helped determine many of its features that help decide when events take place was Nahshon ben Zadok, head of the Academy of Sura in the 9th century. We'll talk about him next time.

If you want a more detailed version of the Gregorian/Jewish image above, see this one.

Other Histories

We've been looking at the origins of the terms Anno Domini and Before Christ to mark the passing of years. Those were Christian-centric choices that did not mean a thing to the other cultures that existed adjacent to Christianity.

The Coptic Calendar (we had recently talked about Coptic Christianity) used a different system. Based on the ancient Egyptian calendar, its start date was 29 August 284 CE. The Ethiopian and Eritrean churches used it, but started its epoch on 29 August, 8 CE. It is currently year 1742. The point of the year 284 was that it was the start of the "Era of Martyrs" that started because Emperor Diocletian started the worst era of persecution of Christians. Dionysius Exiguus specifically created Anno Domini in order to separate the calendar from memories of such a terrible enemy to Christianity.

With the rise of Islam, there was another date used for the "start" of reckoning: 622 CE became AH 1 (Anno Hegirae, "In the year of the Hijrah") when Muhammad and his followers migrated from Mecca to Medina and established a community. It is currently year 1447.

Although today is 10 October 2025 in the Gregorian calendar, had we retained the Julian calendar with its flaws regarding Leap Years, the date would be 27 September 2025.

The Hebrew calendar was based on the number of days since the creation of the world, calculated by looking at the genealogy presented in the Torah/Old Testament. This date was (in modern reckoning) 3761 BCE. It is currently year 5786.

The Hebrew calendar is a lunar calendar and one of the oldest continuously used. Let's look at it a little more tomorrow.

Making History

After Dionysius Exiguus used the phrase anno Domini to describe the year (525) in which he was writing a table of dates for Easter, the convention took awhile to catch on.

There were many ways to identify the present year. Rome could use the years "since the founding of the city" (AUC, standing for ab urbe condita), or by whomever was proconsul that year. Lots of local kingdoms counted years by the reign of the king, so that each new king dated records and event starting with year "1"; even more confusing since a king could start his reign on any date of the year.

The Anglo-Saxon historian known as the Venerable Bede knew the work of Dionysius and used AD for dating in his history that went up to the year 731 (Bede died a few years later).

For years prior to AD, he use the elaborate phrase ante incarnationis dominicae tempus ("before the time of the Lord's incarnation") followed by a number. The Latin phrases used by scholars to refer to dates prior to Christ eventually came to be known in the English-speaking world simply as "BC": Before Christ.

As I mentioned in yesterday's post, they did not explain if by incarnation they meant conception or birth. In the 9th century, theologians chose conception as the starting point of the era, the date of the Annunciation, 25 March, celebrated sometimes as Lady Day.

Alcuin started using Anno Domini during the Carolingian Renascence, which helped spread the convention throughout much of Western Europe and beyond. Popes, who also used regnal years the way kings would, started using the neutral AD starting in the 11th century. When Portugal switched officially to AD for dating documents as of 1422, all Christian countries were now on board.

Note that there in no Year Zero. The first year of the present era is AD1; the year preceding is 1BC. Yes, AD is traditionally printed before the number because you are saying "The year of Our Lord 2025." Otherwise you are saying it is "Year 1 Before Christ."

Because there are other cultures with their own calendars, a modern convention has arisen of using CE and BCE (Common Era, Before Common Era) in western culture to remove the religious facet. These other calendars, still adhered to, will be a topic for tomorrow.

Anno Domini

When Pope John I in 525 asked Dionysius Exiguus to write a chronology to tabulate future dates of Easter, Dionysius looked at how years were numbered and wanted something he considered more appropriate. Of course there was the Roman Empire numbering of AUC, which stood for abs urbe condita, "from the founding of the city." Dionysius wanted something a little more appropriate for a Christian world.

At the time, years in Rome were designated by the terms of the Roman consuls. Other methods of keeping track of years included Olympiads or the regnal years of Caesars. In various countries, years were called by the regnal years of the king. When a new king was crowned, his records began with Year 1 of his reign. 

Christians were using the "Diocletian era," which was calculated since the last big persecution of Christians under Emperor Diocletian. Dionysius did not want to use a calendar based on someone who was hostile to Christians. There had been a previously calculated set of dates by Victorius of Aquitaine c.457 that Dionysius ignored as being "off" and developed his own system, laying down dates for the years 532-626.

Dionysius wrote that the "present year" was the "consulship of Probus Junior," which he also claimed was 525 years since the birth of Christ. (We assume he looked at various historical records and counted them up to determine that year.) 

His solution to keep track of years was the phrase anno Domini, "year of [our] Lord." This divided time into two sections: everything that happened prior to the Incarnation, and then everything that happened starting at the Incarnation.

Problems arose, of course. One question was what defined the "Incarnation": was it birth, or conception? The Diocletian Year began on 1 September, but consulships began on 1 January, so were we adding up years correctly? Lists of consuls were not always complete, nor were the dates of emperors.

We are not sure how Dionysius determined the year of the Incarnation. It may have been based on the Gospel of Luke, where he says Jesus was about 30 shortly after the 15th year of the reign of Tiberius Caesar.

The use of AD was not adopted universally. Tomorrow we'll look at other conventions and the slow rise of AD's popularity. We should also mention "Phantom Time."