around the year 2000. Year 1000 There is no current consensus among historians about widespread apocalypticism in the year 1000. Richard Landes, Johannes Fried, and others think there were widespread expectations, both hopes and fears, The notion of a widespread expectation of the year 1000 first appeared during the Renaissance. Historians denounced it as a myth around 1900. There are many recorded instances of both fascination with the advent of the year 1000, and examples of apocalyptic excitement leading up to the year 1000, the most explicit and revealing examples provided by Rodulfus Glaber. Specifically in Western Europe, during the year 1000, Christian philosophers held many debates on when Jesus was actually born and the debates continue to today. This caused confusion between the common people on whether or not the apocalypse would occur at a certain time. Because both literate and illiterate people commonly accepted this idea of the apocalypse, they could only accept what they heard from religious leaders on when the disastrous event would occur. Religious leader, Abbo of Fleury believed that Jesus was born 21 years after year 1 which was commonly accepted by close circles of his followers. Abbot Heriger of Lobbes, argued that the birth of Jesus occurred not during the year 1 but rather during the 42nd year of the common era. Eventually many scholars came to accept that the apocalypse would occur sometime between 979-1042. Under the influence of the Sibylline Oracles and figures such as Otto III and Abbot Adso of Montier-en-Der many felt that the apocalypse would soon occur. Some historians, such as Richard Landes, think there were extensive apocalyptic expectations at the approach the year 1000 and again at the approach of 1000 anno passionis (1033). Alessandro Barbero, on the other hand, claims that the fear of the 1000 is a myth and there was no widespread apocalyptic sentiment. As evidence, he cites that on 31 December 999 Pope Sylvester II granted certain privileges and guarantees to the Abbey of Fulda, without any indication that neither the pope nor the abbot believed that the world was soon to end. Similarly, Barbero points out a document from 3 October 999 in which Otto III grants future concessions to Farfa Abbey. Another document in 999 shows two brothers taking a 29-year loan on lands of the abbey of San Marciano in Tortona, suggesting that even common people did not believe the