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56-567: The religious texts recording the revelations of Tages (and a few other prophets, mainly a female figure known as Vegoia ) were called by the Romans the Etrusca Disciplina at least as early as the late republic. They were written in the Etruscan language , despite their Latin titles. None presently survive. The last author claiming to have read elements of the disciplina is the sixth-century John

112-399: A corpus of religious texts from the "canonical" literature. At its root, this differentiation reflects the sects and conflicts that developed and branched off over time, the competitive "acceptance" of a common minimum over time and the "rejection" of interpretations, beliefs, rules or practices by one group of another related socio-religious group. The earliest reference to the term "canon" in

168-505: A definitive canon". While the term scripture is derived from the Latin scriptura , meaning "writing", most sacred scriptures of the world's major religions were originally a part of their oral tradition , and were "passed down through memorization from generation to generation until they were finally committed to writing", according to Encyclopaedia Britannica . In Islam , the Sunnah are

224-494: A great outcry, a number of people assembled around him, and before long all the Etrurians came together at the spot. Tages then discoursed in the presence of an immense crowd, who noted his speech and committed it to writing. The information they derived from this Tages was the foundation of the science of the soothsayers ( haruspicinae disciplina ), and was subsequently improved by the accession of many new facts, all of which confirmed

280-466: A religious community. The terms sacred text and religious text are not necessarily interchangeable in that some religious texts are believed to be sacred because of the belief in some theistic religions such as the Abrahamic religions that the text is divinely or supernaturally revealed or divinely inspired , or in non-theistic religions such as some Indian religions they are considered to be

336-422: A religious community. Within each religion, these sacred texts are revered as authoritative sources of guidance, wisdom, and divine revelation . They are often regarded as sacred or holy, representing the core teachings and principles that their followers strive to uphold. According to Peter Beal, the term scripture – derived from " scriptura " (Latin) – meant "writings [manuscripts] in general" prior to

392-467: A religious text, has origins as early as 2150 BCE, and stands as one of the earliest literary works that includes various mythological figures and themes of interaction with the divine. The Rigveda , a scripture of Hinduism , is dated 1500 BCE. It is one of the oldest known complete religious texts that has survived into the modern age. There are many possible dates given to the first writings which can be connected to Talmudic and Biblical traditions,

448-471: A speculative fashion. In addition to the labelled scene on the bronze mirror described above, which must have been repeated many times without labels, a type of scene engraved on fourth-century  BC gemstones, once set in seal rings, appears to describe the Tages myth. A bearded figure (Tarchon?) bends over as though listening at the head or head and torso of another, beardless figure embedded in or arising from

504-457: A youthful haruspex in a conical hat examining a liver. He is labeled pavatarchies . A second, older haruspex with a beard listens and is labeled avl tarchunus . Massimo Pallottino made the generally accepted suggestion that the first name is to be segmented pava Tarchies and means "the child, Tarchies." The second name is "the son of Tarchon", where Tarchon is the legendary king of Tarquinia , location of Tages' revelation, and also one of

560-510: Is always placed after the year number (for example: 70 BC but AD 70), which preserves syntactic order. The abbreviation "AD" is also widely used after the number of a century or millennium , as in "fourth century AD" or "second millennium AD" (although conservative usage formerly rejected such expressions). Since "BC" is the English abbreviation for Before Christ , it is sometimes incorrectly concluded that AD means After Death (i.e., after

616-463: Is derived from the ratification, enforcement , and its use across generations. Some religious texts are accepted or categorized as canonical , some non-canonical, and others extracanonical, semi-canonical, deutero-canonical, pre-canonical or post-canonical. "Scripture" (or "scriptures") is a subset of religious texts considered to be "especially authoritative", revered and "holy writ", "sacred, canonical", or of "supreme authority, special status" to

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672-452: Is generally accepted by experts there is a 27-year difference between AP and AD reference. The date of birth of Jesus of Nazareth is not stated in the gospels or in any secular text, but most scholars assume a date of birth between 6 BC and 4 BC. The historical evidence is too fragmentary to allow a definitive dating, but the date is estimated through two different approaches—one by analyzing references to known historical events mentioned in

728-399: Is presumably Vulgar Latin , as Lydus cannot mean any early Italic dialect. Tages' recorded response is "in ancient letters", presumably in the Etruscan language . Lydus says it is not very understandable, and that he relies on translations. Labeled Etruscan representations of Tages are very rare, and scenes clearly tied to the Tages myth are almost as rare. Figures leaning on the lituus ,

784-684: The Byzantine Era . No single Anno Mundi epoch was dominant throughout the Christian world . Eusebius of Caesarea in his Chronicle used an era beginning with the birth of Abraham , dated in 2016 BC (AD 1 = 2017 Anno Abrahami). Spain and Portugal continued to date by the Spanish Era (also called Era of the Caesars ), which began counting from 38 BC, well into the Middle Ages. In 1422, Portugal became

840-521: The Byzantine calendar in 1700 when Russia did so, with others adopting it in the 19th and 20th centuries. Although anno Domini was in widespread use by the 9th century, the term "Before Christ" (or its equivalent) did not become common until much later. Bede used the expression "anno [...] ante incarnationem Dominicam" (in the year before the incarnation of the Lord) twice. "Anno ante Christi nativitatem" (in

896-649: The Carolingian Empire ultimately lies at the core of the system's prevalence. According to the Catholic Encyclopedia , popes continued to date documents according to regnal years for some time, but usage of AD gradually became more common in Catholic countries from the 11th to the 14th centuries. In 1422, Portugal became the last Western European country to switch to the system begun by Dionysius. Eastern Orthodox countries only began to adopt AD instead of

952-518: The Gregorian and Julian calendars. The term anno Domini is Medieval Latin and means "in the year of the Lord" but is often presented using "our Lord" instead of "the Lord", taken from the full original phrase " anno Domini nostri Jesu Christi ", which translates to "in the year of our Lord Jesus Christ ". The form "BC" is specific to English , and equivalent abbreviations are used in other languages:

1008-547: The Julian or Gregorian calendars , AD 1 is immediately preceded by 1 BC, with nothing in between them (there was no year zero ). There are debates as to whether a new decade, century, or millennium begins on a year ending in zero or one. For computational reasons, astronomical year numbering and the ISO 8601 standard designate years so that AD 1 = year 1, 1 BC = year 0, 2 BC = year −1, etc. In common usage, ancient dates are expressed in

1064-404: The Latin form, rarely used in English, is ante Christum natum (ACN) or ante Christum (AC). This calendar era takes as its epoch the traditionally reckoned year of the conception or birth of Jesus. Years AD are counted forward since that epoch and years BC are counted backward from the epoch. There is no year zero in this scheme; thus the year AD 1 immediately follows

1120-461: The Quran (the book of Islam ) are the divine revelation ( wahy ) delivered through Muhammad that make up the primary sources of Islamic law and belief/theology . However sects of Islam differ on which hadiths (if any) should be accepted as canonical (see Criticism of hadith ). Anno Domini The terms anno Domini ( AD ) and before Christ ( BC ) are used when designating years in

1176-560: The death of Jesus ), which would mean that the approximately 33 years commonly associated with the life of Jesus would be included in neither the BC nor the AD time scales. The anno Domini dating system was devised in 525 by Dionysius Exiguus to enumerate years in his Easter table . His system was to replace the Diocletian era that had been used in older Easter tables , as he did not wish to continue

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1232-471: The Common Era (BCE). Astronomical year numbering and ISO 8601 avoid words or abbreviations related to Christianity, but use the same numbers for AD years (but not for BC years in the case of astronomical years; e.g., 1 BC is year 0, 45 BC is year −44). Traditionally, English follows Latin usage by placing the "AD" abbreviation before the year number, though it is also found after the year. In contrast, "BC"

1288-534: The Greek word " κανών ", "a cane used as a measuring instrument". It connotes the sense of "measure, standard, norm, rule". In the modern usage, a religious canon refers to a "catalogue of sacred scriptures" that is broadly accepted to "contain and agree with the rule or canon of a particular faith", states Juan Widow. The related terms such as "non-canonical", "extracanonical", "deuterocanonical" and others presume and are derived from "canon". These derived terms differentiate

1344-457: The Lydian , writing at Constantinople . Thus, knowledge of Tages comes mainly from what is said about him by the classical authors, which is a legendary and quasimythical view; John the Lydian suggested Tages is only a parable. As the Etruscan alphabet had no ' G ', Tages is most likely a Latinization of an Etruscan word. The reverse of a third-century  BC bronze mirror from Tuscania depicts

1400-680: The Nativity accounts in the Gospels of Luke and Matthew and the second by working backwards from the estimation of the start of the ministry of Jesus . The Anglo-Saxon historian Bede , who was familiar with the work of Dionysius Exiguus, used anno Domini dating in his Ecclesiastical History of the English People , which he completed in AD 731. In the History he also used the Latin phrase ante [...] incarnationis dominicae tempus anno sexagesimo ("in

1456-539: The alternative abbreviations CE and BCE (sometimes written C.E. and B.C.E.) are sometimes used in place of AD and BC. The "Common/Current Era" ("CE") terminology is often preferred by those who desire a term that does not explicitly make religious references but still uses the same epoch as the anno Domini notation. For example, Cunningham and Starr (1998) write that "B.C.E./C.E. […] do not presuppose faith in Christ and hence are more appropriate for interfaith dialog than

1512-461: The central tenets of their eternal Dharma . In contrast to sacred texts, many religious texts are simply narratives or discussions pertaining to the general themes, interpretations, practices, or important figures of the specific religion. In some religions (e.g. Christianity ), the canonical texts include a particular text ( Bible ) but is "an unsettled question", according to Eugene Nida . In others ( Hinduism , Buddhism ), there "has never been

1568-589: The context of "a collection of sacred Scripture" is traceable to the 4th-century CE. The early references, such as the Synod of Laodicea , mention both the terms "canonical" and "non-canonical" in the context of religious texts. One of the oldest known religious texts is the Kesh Temple Hymn of ancient Sumer , a set of inscribed clay tablets which scholars typically date around 2600 BCE. The Epic of Gilgamesh from Sumer , although only considered by some scholars as

1624-620: The conventional B.C./A.D." Upon its foundation, the Republic of China adopted the Minguo Era but used the Western calendar for international purposes. The translated term was 西 元 ( xī yuán ; 'Western Era'). Later, in 1949, the People's Republic of China adopted 公元 ( gōngyuán ; 'Common Era') for all purposes domestic and foreign. In the AD year numbering system, whether applied to

1680-492: The crooked staff of the augur , or examining entrails wearing the conical cap of the haruspex , are common, but are not necessarily Tages. Winged figures, representing divinity, are also common, especially on funerary urns from Tarquinia , but whether any depict Tages is questionable. Assuming that a certain percentage of these representations are, in fact, Tages, there appears to be no standard way to depict him. Art historians have inserted Tages freely among them but entirely in

1736-506: The dead and end of the world would occur 500 years after the birth of Jesus. The old Anno Mundi calendar theoretically commenced with the creation of the world based on information in the Old Testament . It was believed that, based on the Anno Mundi calendar, Jesus was born in the year 5500 (5500 years after the world was created) with the year 6000 of the Anno Mundi calendar marking

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1792-548: The earliest of which is found in scribal documentation of the 8th century BCE, followed by administrative documentation from temples of the 5th and 6th centuries BCE, with another common date being the 2nd century BCE. High rates of mass production and distribution of religious texts did not begin until the invention of the printing press in 1440, before which all religious texts were hand written copies, of which there were relatively limited quantities in circulation. The relative authority of religious texts develops over time and

1848-495: The end of the world. Anno Mundi 6000 (approximately AD 500) was thus equated with the end of the world but this date had already passed in the time of Dionysius. The " Historia Brittonum " attributed to Nennius written in the 9th century makes extensive use of the Anno Passionis (AP) dating system which was in common use as well as the newer AD dating system. The AP dating system took its start from 'The Year of The Passion'. It

1904-466: The founders of the Etruscan League. Gm. M. Facchetti proposed an alternative hypothesis linking the name to the repetitive Etruscan stem thac-/thax, which he interprets as 'voice'. There are multiple versions of the origins of Tages. Broadly Tages appeared from the earth while an Etruscan was ploughing, and then taught Etruscans divination . He is sometimes the grandson of Jove . Cicero reports

1960-554: The ground. On a similar theme is a third-century BC bronze votive statuette, .327 m (1.07 ft) high, from Tarquinia, of a sitting infant peering upward with an adult's head and visage. Religious text Religious texts , including scripture , are texts which various religions consider to be of central importance to their religious tradition. They often feature a compilation or discussion of beliefs, ritual practices, moral commandments and laws , ethical conduct, spiritual aspirations, and admonitions for fostering

2016-563: The last Catholic country to adopt the anno Domini system. The Era of Martyrs , which numbered years from the accession of Diocletian in 284, who launched the most severe persecution of Christians , was used by the Church of Alexandria and is still officially used by the Coptic Orthodox and Coptic Catholic churches. It was also used by the Ethiopian and Eritrean churches. Another system

2072-514: The last classical-period writer to have read the books, he is the most specific about his sources. He implies that he read "the texts of the Etruscans"; that is, the Etrusca Disciplina , including the report of the haruspex , Tarchon , who was instructed by Tyrrhenus . Tarchon's work on Tages, he says, is a dialogue in which Tarchon asks Tages questions in "the ordinary language of the Italians". This

2128-420: The last non-imperial consul, Basilius , was appointed in 541 by Emperor Justinian I , later emperors through to Constans II (641–668) were appointed consuls on the first of January after their accession. All of these emperors, except Justinian, used imperial post-consular years for the years of their reign, along with their regnal years. Long unused, this practice was not formally abolished until Novell XCIV of

2184-686: The law code of Leo VI did so in 888. Another calculation had been developed by the Alexandrian monk Annianus around the year AD 400, placing the Annunciation on 25 March AD 9 (Julian)—eight to ten years after the date that Dionysius was to imply. Although this incarnation was popular during the early centuries of the Byzantine Empire , years numbered from it, an Era of Incarnation , were exclusively used and are still used in Ethiopia . This accounts for

2240-629: The medieval era, then became "reserved to denote the texts of the Old and New Testaments of the Bible". Beyond Christianity, according to the Oxford World Encyclopedia , the term "scripture" has referred to a text accepted to contain the "sacred writings of a religion", while The Concise Oxford Dictionary of World Religions states it refers to a text "having [religious] authority and often collected into an accepted canon". In modern times, this equation of

2296-412: The memory of a tyrant who persecuted Christians . The last year of the old table, Diocletian Anno Martyrium 247, was immediately followed by the first year of his table, anno Domini 532. When Dionysius devised his table, Julian calendar years were identified by naming the consuls who held office that year— Dionysius himself stated that the "present year" was "the consulship of Probus Junior ", which

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2352-431: The myth in this way: They tell us that one day as the land was being ploughed in the territory of Tarquinii , and a deeper furrow than usual was made, suddenly Tages sprang out of it and addressed the ploughman. Tages, as it is recorded in the works of the Etrurians ( Libri Etruscorum ), possessed the visage of a child, but the prudence of a sage. When the ploughman was surprised at seeing him, and in his astonishment made

2408-486: The same principles. We received this record from them. This record is preserved in their sacred books, and from it the augurial discipline is deduced. In Ovid 's version, Tyrrhenus arator ("a Tyrrhenian ploughman") observed a clod turn into a man and begin to speak of things destined to happen and how the Etruscan people could discover the future. Joannes Laurentius Lydus lived in the sixth century  AD . Although

2464-499: The seven- or eight-year discrepancy between the Gregorian and Ethiopian calendars . Byzantine chroniclers like Maximus the Confessor , George Syncellus , and Theophanes dated their years from Annianus' creation of the world. This era, called Anno Mundi , "year of the world" (abbreviated AM), by modern scholars, began its first year on 25 March 5492 BC. Later Byzantine chroniclers used Anno Mundi years from 1 September 5509 BC,

2520-458: The sixtieth year before the time of the Lord's incarnation"), which is equivalent to the English "before Christ", to identify years before the first year of this era. Both Dionysius and Bede regarded anno Domini as beginning at the incarnation of Jesus Christ , but "the distinction between Incarnation and Nativity was not drawn until the late 9th century, when in some places the Incarnation epoch

2576-557: The traditions and practices of the Islamic prophet Muhammad that constitute a model for Muslims to follow. The sunnah is what all the Muslims of Muhammad's time evidently saw and followed and passed on to the next generations. According to classical Islamic theories, the sunnah are documented by hadith (the verbally transmitted record of the teachings, deeds and sayings, silent permissions or disapprovals attributed to Muhammad ), and alongside

2632-508: The underlying date." Bonnie J. Blackburn and Leofranc Holford-Strevens briefly present arguments for 2 BC, 1 BC, or AD 1 as the year Dionysius intended for the Nativity or incarnation . Among the sources of confusion are: It is not known how Dionysius established the year of Jesus's birth. One major theory is that Dionysius based his calculation on the Gospel of Luke , which states that Jesus

2688-448: The written word with religious texts is particular to the English language , and is not retained in most other languages, which usually add an adjective like " sacred " to denote religious texts. Some religious texts are categorized as canonical, some non-canonical, and others extracanonical, semi-canonical, deutero-canonical, pre-canonical or post-canonical. The term "canon" is derived from

2744-459: The year 1 BC . This dating system was devised in 525 by Dionysius Exiguus but was not widely used until the 9th century. (Modern scholars believe that the actual date of birth of Jesus was about 5 BC.) Terminology that is viewed by some as being more neutral and inclusive of non-Christian people is to call this the Common Era (abbreviated as CE), with the preceding years referred to as Before

2800-574: The year before the birth of Christ) is found in 1474 in a work by a German monk. In 1627, the French Jesuit theologian Denis Pétau (Dionysius Petavius in Latin), with his work De doctrina temporum , popularized the usage ante Christum (Latin for "Before Christ") to mark years prior to AD. When the reckoning from Jesus' incarnation began replacing the previous dating systems in western Europe, various people chose different Christian feast days to begin

2856-595: The year: Christmas, Annunciation , or Easter. Thus, depending on the time and place, the year number changed on different days in the year, which created slightly different styles in chronology: With these various styles, the same day could, in some cases, be dated in 1099, 1100 or 1101. During the first six centuries of what would come to be known as the Christian era, European countries used various systems to count years. Systems in use included consular dating , imperial regnal year dating, and Creation dating . Although

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2912-588: Was "about thirty years old" shortly after "the fifteenth year of the reign of Tiberius Caesar", and hence subtracted thirty years from that date, or that Dionysius counted back 532 years from the first year of his new table. This method was probably the one used by ancient historians such as Tertullian , Eusebius or Epiphanius , all of whom agree that Jesus was born in 2 BC, probably following this statement of Jesus' age (i.e. subtracting thirty years from AD 29). Alternatively, Dionysius may have used an earlier unknown source. The Chronograph of 354 states that Jesus

2968-451: Was 525 years "since the incarnation of our Lord Jesus Christ". Thus, Dionysius implied that Jesus' incarnation occurred 525 years earlier, without stating the specific year during which his birth or conception occurred. "However, nowhere in his exposition of his table does Dionysius relate his epoch to any other dating system, whether consulate, Olympiad , year of the world , or regnal year of Augustus; much less does he explain or justify

3024-403: Was born during the consulship of Caesar and Paullus (AD 1), but the logic behind this is also unknown. It has also been speculated by Georges Declercq that Dionysius' desire to replace Diocletian years with a calendar based on the incarnation of Christ was intended to prevent people from believing the imminent end of the world . At the time, it was believed by some that the resurrection of

3080-538: Was identified with Christ's conception, i. e., the Annunciation on March 25" ("Annunciation style" dating). On the continent of Europe, anno Domini was introduced as the era of choice of the Carolingian Renaissance by the English cleric and scholar Alcuin in the late eighth century. Its endorsement by Emperor Charlemagne and his successors popularizing the use of the epoch and spreading it throughout

3136-507: Was to date from the crucifixion of Jesus , which as early as Hippolytus and Tertullian was believed to have occurred in the consulate of the Gemini (AD 29), which appears in some medieval manuscripts. Alternative names for the anno Domini era include vulgaris aerae (found 1615 in Latin), "Vulgar Era" (in English, as early as 1635), "Christian Era" (in English, in 1652), " Common Era " (in English, 1708), and "Current Era". Since 1856,

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