Thirteen months of toil

Not always did the year have 12 months. Gamal Nkrumah reveals the symbolism encapsulated in the names of the Coptic months

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Scene depicting the fields of Iaru, Nile Delta, from the tomb of Sennegem, New Kingdom Source: Isabella Brega, Ancient and modern Egypt, The American University in Cairo Press

Tradition ascribes the invention of the ancient Egyptian or Coptic calendar to Imhotep, chief architect, builder of the Step Pyramid, physician, physicist, mathematician and the supreme vizier of the Third Dynasty Pharaoh Djoser. Imhotep, whose name means the Harbinger of Peace, is accredited with conjuring up the concept of the Egyptian year. For his genius, he was honoured for all eternity by having the loveliest month of the year he invented named after him.

The Coptic calendar, the oldest in history, has been in existence for at least three millennia before Christ. Indeed, what today is termed the Coptic Christian calendar is essentially derived from earlier models of ancient Egyptian measurements of time. Ironically, all the current names of the Coptic months retain something of their original ancient Egyptian meanings -- invariably associated with non-Christian Egyptian deities -- thereby betraying their pre- Christian origins.

The Coptic calendar harks back to the days when the vast majority of Egyptians lived off the land, tilling the fertile Nile Valley and harvesting an abundance of crops. Certain crops were associated with the months during which they were sown or harvested.

The ancient Egyptian was engaged in agricultural production on a daily basis, with the changing seasons regulating agricultural activities. The measurement of time was closely associated with farm-related activities, and also closely linked with astrology and mathematics. The division of the day into 24 hours was an ancient Egyptian invention, and so were the concepts of a month and a year.

Unlike the Western, or Gregorian calendar, the Coptic calendar, for at least the past five millennia, has had 13 months. Like the Ancient Egyptians, the Coptic Christians divide the year into three and not four seasons. The Egyptian months and seasons were inextricably intertwined with agriculture and the ebb and flow of the River Nile. The three seasons include the Inundation, which marks the beginning of the year, the Sowing Season (winter), and the Harvest (summer). The Sowing and Inundation seasons have four months, while the Harvest has five. And since time immemorial, Egyptian farming communities have organised agricultural activities on the basis of three seasons and 13 months.

The exact moment of origin of the Coptic monthly division is shrouded in mystery, even though each Coptic month is identified with a particular ancient Egyptian deity. Some months are associated with two or more gods. Today their meaning has been largely relegated to the religious domain, marking the feasts of saints and Christian festivals. The ancient Egyptian gods after whom the Coptic months were named have long since fallen from grace. The Egyptians were the first to determine the dates of the Christian festivals, and many Christian festivals have non- Christian origins.

In ancient times, Christians also celebrated the Jewish Passover, traditionally coinciding with the spring Equinox, as Easter. As the Passover celebrates the exodus of the Jews from Egypt and their freedom from servitude in Egypt, the Christians of Egypt were ambiguous about celebrating a festival that casts them in an especially unfavourable light. The Passover celebrated a chapter in Egypt's history that was best glossed over and forgotten. In the third century AD, during the reign of Pope Dimitrius the Vintner, a decision was made that the Christian Easter should not be associated with the Jewish Passover. Dimitrius ordained that the two festivals must never coincide.

First Tut, coinciding with 10 September, is the Coptic New Year, but is not regarded as an especially religious occasion, even among Copts. Yet the date still retains something of its former folk significance among Copts. Sham El-Nessim, the Coptic Easter Monday, is an ancient Egyptian festival that is still celebrated in much the same manner as it was in the age of the pharaohs.

Today the Coptic months of Touba (9 or 10 January to 7 or 8 February), Amshir (8 or 9 February to 9 or 10 March) and Baramhat (10 or 11 March to 8 or 9 April) are still widely commemorated. Christians and Muslims alike take note of their onset and passing. Touba, because it is the coldest and wettest month of the year: mid-winter. Amshir, for its changeable and unpredictable nature. Baramhat, because it heralds spring, which in Egypt has always been the main harvest season. Autumn coincided with the inundation of the Nile symbolically signifying the beginning of the annual cycle of renewal, or New Year. Winter, on the other hand, has always been the main cultivating season.

With the construction of the Aswan High Dam in 1960, and its completion in 1970, the annual flooding of the Nile was checked and the flow of the river better regulated. Farming became possible all year round and the importance of the Coptic calendar ebbed.

Redundant, and almost devoid of special significance for agricultural purposes, the Coptic calendar fell into disuse by the country's farming communities. It retained a religious significance for Egypt's Christians, however. The Coptic calendar became less secular and pronouncedly more religious. Fewer and fewer Egyptians can today tell you which Coptic month we are in, let alone the significance and characteristics of each Coptic month. This is especially so among the country's younger generation, born after the construction of the Aswan High Dam.

Some months of the Coptic calendar are more revered than others, but there is a tradition that holds that all the year's months are blessed. During the holy month of Kiahk, for example, special prayers are chanted, vesper praises and liturgical hymns sung. Significantly, the first month of the Coptic calendar is named in honour of the ancient Egyptian scribe-god, the so-called Thrice-Great Thoth, or Djihouti. The Egyptian Ibis-headed, three- dimensional character, kicks-off the Coptic calendar. Thoth, sometimes depicted as a seated dog with the head of a baboon, was defined as the god of wisdom and knowledge.

Today the first month of the Coptic calendar is pronounced Toot, or simply Tut. In many ways Tut is a very special month for it marks the onset of the Nile floods, the celebrated inundation pregnant with life-giving waters, silt and nutrients to enrich the arable land.

The first day in the first month of the Coptic year is celebrated as the Eid Al- Naruz, or Festival of Regeneration or Renewal. The festival has non-Christian ancient Egyptian origins and has accordingly been superseded in importance by Christian holy days and festivals. The other 12 Coptic months are Baba (which commences on 11 October); Hathor (on 10 November); Kiahk (on 10 December); Touba (on 9 January); Amshir (on 8 February); Baramhat (on 10 March); Baramouda (on 9 April); Bashans (on 9 May); Paona or Baona (on 8 June); Abib (on 8 July); Mesrai (on 7 August); and last and least are the five or six days of Nasie (which commence on 6 or 7 September).

Every Coptic month denotes a particular type of climatic condition, which in turn determines what type of farming activity is undertaken and what kind of crop is cultivated or harvested. To this day Egyptian peasants, the fellahin, sow wheat in the month of Hathor and harvest the crop in the months of Baramouda and Bashans.

The popular saying Tut yaqoul lil har moot -- Tut orders the heat to die -- indicates that the month signals the end of the summer's scorching heat. It marks the onset of autumn, cooler evenings even though the days are still quite hot. Tut, also means mulberry in Arabic, and Tut is the mulberry season. Mangoes ripen and dates are harvested in Tut.

Baba, the second month, is associated with the Nile god of the ancient Egyptians, Hapi. This is the month when the land of Egypt, the Nile Valley, was annually flooded. Agricultural activity came to a virtual standstill.

The arrival of Hapi was a festive affair. The second month of the Coptic calendar was awaited with much expectation. But, the weather also changes in Baba. Fi Baba khosh wa iqfil al- daraba -- in Baba go indoors and shut the windows -- goes a traditional Egyptian saying. The days are shorter and the evenings even cooler than Tut. By the end of the month the waters of the Nile would recede, peasants readying themselves for the beginning of the farming season.

Hathor, the third month, was dedicated to the goddess of beauty and love, for the land was lush and verdant. Hathor Abul dahab al-mantur -- father of the scattered gold: that is, of wheat seeds. Named in honour of the ancient Egyptian goddess Hathor, the month is renowned for particularly cool and pleasant weather.

Kahaka, in the ancient Egyptian tongue, or Kiahk in Coptic is the fourth month in the Coptic calendar. Kahaka signals the onset of winter. In ancient Egypt Kiahk was also closely associated with the sacred Apis Bull. In Kiahk, the days are shorter, and darkness falls early. Sabahak misa'ak, tehaddar fitarak, tehaddar ashak -- your morning soon becomes your evening, prepare your breakfast and then immediately prepare your supper.

The original meaning of Kiahk was Kahaka -- the gathering of spirits, or the month when spirits congregate. Ka is spirit both in Coptic, and in the language of the ancient Egyptians.

Touba, the fifth month of the Coptic calendar was in the distant pre- Christian past associated with the god Amun-Ra. In Touba the sun shines a little longer than in Kiahk. Touba Yekhali al-sabeya karkouba -- even the young maiden feels as if she is an ancient crone.

Toubo is to purify in the Coptic tongue and ancient Egyptian. Touba tezeed fih al-shams touba -- in Touba the sun increases by a brick -- or in other words daylight lasts a little longer, but it is still cold and wet. Touba therefore also signified purification for it is the month that most of Egypt's rains fall. Epiphany is celebrated in Touba. This is the month that Jesus Christ was supposed to have been baptised in the River Jordan by John the Baptist.

Amshir is the month of howling winds and sand storms. It is therefore named after the ancient Egyptian god of winds, Mechir. It is also the month that signals the end of winter. Amshir, the Egyptians say, comes in tens -- ten hot days, preceded by ten cold days or vice versa, or ten windy days, followed by ten pleasant days with clear skies.

Amshir abul-za'abib al-kathir, yakhud al-agouza we yetir -- Amshir the father of many winds takes the old woman and flies off.

The seventh month of the Coptic calendar, Baramhat, ushers in spring. Baramhat is the month associated with the sun god Montu, the god of war in ancient Egypt. But, Par-Imhotep, the original name of the month, also signifies its ancient identification with Imhotep.

Baramhat is characterised by rising temperatures and the harvesting of all sorts of vegetable crops. The popular Egyptian saying fi Baramhat ruh al- gheit we hat -- in Baramhat, go to the field and obtain [the harvest] -- sheds light on Baramhat's original significance.

Devout Coptic Christians fast throughout Baramhat for Lent falls mainly in Baramhat and hence the saying Aash al-Nusrani wa maat, ma 'akal lahma fi Baramhat. In Lent Copts do not eat meat, fish or any animal products including eggs and dairy products.

Baramhat is a month of many Coptic Christian special religious days: 10 Baramhat is the Feast of the Holy Cross, and 29 Baramhat is the Feast of the Annunciation, the first of the seven great feasts celebrated by Coptic Christians in honour of Jesus Christ.

The eighth month of the Coptic calendar is a rather unfortunate one as far as the weather is concerned. Baramouda signifies severe winds and death. The dreadful month coincides with the khamaseen winds that blow hot and dusty from the Sahara. In Baramouda the Nile Valley's earth becomes dry and scorched.

The weather is especially jarring in Baramouda, even though the harvest of wheat starts in Baramouda. Easter and several other Christian feasts are celebrated in Baramouda.

Bashans, the ninth month of the Coptic calendar, was associated in ancient Egypt with the ram-headed god Khonsu. The month traditionally witnessed little agricultural activity save for gathering the last of the harvest. Fi Bashans iknos al-ard kans -- in Bashans clear the ground [for grain]. The month is also noted for the entrance into Egypt of the Holy Family, marked on 24 Bashans. Previously the festival was a great secular and popular celebration, but is now considered a strictly religious affair.

Paona, or Baona, the tenth month, is associated with the Valley of the Kings and signals the onset of hot weather. The unbearable heat of Baona is more than proverbial. Baona yenashif al- maya fi al-shagar -- Baona dries the water or dew on the trees. The heat of Baona is truly oppressive.

Abib, the eleventh month of the Coptic calendar, was named after Api-da, or Apip, the serpent whom Horus, son of Osiris, slew in battle. Apip is another terribly hot month. But there are many pleasant aspects and redeeming features of the month. Abib fehi al- enab yatib -- grapes are ripened in Abib.

Mesrai, the twelfth month of the Coptic calendar, is associated with the birth of the sun. The Coptic fast of the Virgin Mary commences on 1 Mesrai and continues for a fortnight. Meat and dairy products are shunned, but fish is permitted in this particular fast. Mesrai is a corruption of Ramses -- Ra and mes (birth) -- and the month is sometimes identified with Ramses II.

The thirteenth and "little month" of Nasie, is basically a prelude to the celebrated Tut.

Even in ancient times, before global warming, an ancient scribe lamented the unseasonal changes in the weather: "Winter is come in Summer, the months are reversed," lamented a 23rd century BC papyrus dating from the Rameside period.

There are many special days in the Coptic year.

In a leap year, the Coptic Christmas falls on 8 January as opposed to the 7th. The Coptic Christmas falls on 29 Kiahk, and Epiphany is celebrated on 11 Touba. Palm Sunday and Easter vary depending on the Equinox. The Feast of the Ascension is celebrated 40 days after Easter and Pentecost 50 days after Easter, the most important day in the Coptic calendar.

But virtually every day of the Coptic calendar is devoted to a particular Christian saint, disciple of Jesus, or Old Testament prophet. Moses has his special day on 8 Tut; Isaiah on 6 Tut; Jonah on 25 Tut; David on 23 Kiahk; Daniel on 23 Baramhat; and Samuel on 9 Baona.

The disciples of Jesus also have special days in the Coptic calendar: Peter (and incidentally Paul) on 5 Abib; and Thomas on 26 Bashans. The evangelists John, Luke, Mark and Matthew have their special days on 4 Touba, 22 Baba, 30 Baramouda and 12 Baba respectively.

Saint Anthony, the father of the Egyptian monastic tradition, has his own special day on 22 Touba.

In all, the Coptic calendar is a rich coterie of ancient tradition, Egyptian gods and Christian saints, embracing peoples and lands in their broader history.