record details of these disputes in a summary the result was, that in the year 463, Pope Hilarius employed Victorinus of Aquitaine to correct the Calendar, and Victorinus formed a rule which lasted until the sixteenth century. He combined the Metonic cycle and the solar cycle, presently described. But this cycle bears the name of Dionysius Exiguus, a Scythian settled at Rome, about A.D. 530, who adapted it to his new yearly reckoning, when he abandoned the æra of Diocletian as a commencement, and constructed that which is now in common use.
4. With Dionysius, if not before, terminated all difference as to the mode of keeping Easter which is of historical note: the increasing defects of the Easter Cycle produced in time the remonstrance of persons versed in astronomy, among whom may be mentioned Roger Bacon, Sacrobosco, Cardinal Cusa, Regiomontanus, &c. From the middle of the sixth to that of the sixteenth century, one rule was observed.
5. The mode of applying astronomy to chronology has always involved these two principles. First, the actual position of the heavenly body is not the object of consideration, but what astronomers call its mean place, which may be described thus. Let a fictitious sun or moon move in the heavens, in such manner as to revolve among the fixed stars at an average rate, avoiding the alternate accelerations and retardations which take place in every planetary motion. Thus the fictitious (say mean) sun and moon are always very near to the real sun and moon. The ordinary clocks show time by the mean, not the and it was always laid down that Easter depends on the real, sun opposition (or full moon) of the mean sun and moon, not of the real ones. Thus we see that, were the Calendar ever so correct as to the mean moon, it would be occasionally false as to the true one: if, for instance, the opposition of the mean sun and moon took place at one second before midnight, and that of the real bodies only two seconds afterwards, the calendar day of full moon would be one day before that of the common almanacs. Here is a way in which the discussions of 1818 and 1845 might have arisen: the British legislature has defined the moon as the regulator of the paschal calendar. But this was only a part of the mistake.
6. Secondly, in the absence of perfectly accurate knowledge of the solar and lunar motion (and for convenience, even if such knowledge existed), cycles are, and always have been taken, which serve to represent those motions nearly. The famous Metonic cycle, which is introduced into ecclesiastical chronology under the name of the cycle of the golden numbers, is a period of 19 Julian[1] years. This period, in the old Calendar, was taken to contain exactly 235 lunations, or intervals between new moons, of the mean moon. Now the state of the case is this:—
- ↑ The Julian year is a year of the Julian Calendar, in which there is leap year every fourth year. Its average lengths is therefore 365 days and a quarter.
