It is always necessary first to count the day and afterwards the night, for first the day goes off, and then the night comes on. And from the season (gâs) of Mêdôk-shêm, which is the auspicious day Khûr of the month Tîr, to the season of Mêdîyârêm, which is the auspicious day Vâhrâm of the month Dîn—the shortest day—the night increases; and from the season of Mêdîyârêm to the season of Mêdôk-shêm the night decreases and the day increases. 4. The summer day is as much as two of the shortest winter days, and the winter night is as much as two of the shortest summer nights. 5. The summer day is twelve Hâsars, the night six Hâsars; the winter night is twelve Hâsars, the day six; a Hâsar being a measure of time and, in like manner, of land. 6. In the season of Hamêspamadâyêm, that is, the five supplementary days at the end of the month Spendarmad, the day and night are again equal. 7. As from the auspicious day Aûharmazd of the month Fravardîn to the auspicious day Anîrân of the month Mitrô is the summer of seven months, so from the auspicious day Aûharmazd of the month Âvân to the auspicious month Spendarmad, on to the end of the five supplementary days, is winter of five months. 8. The priest fulfils the regulation (vakar) about a corpse and other things, by this calculation as to summer and winter. 9. In those seven months of summer the periods (gâs) of the days and nights are five—since one celebrates the Rapîtvîn—namely, the period of daybreak is Hâvan, the period of midday is Rapîtvîn, the period of afternoon is Aûzêrîn, when the appearance of the stars has come into the sky until midnight is the period of Aîbisrûtêm, from midnight until the stars become imperceptible is the period of Aûshahîn. 10. In winter are four periods, for from daybreak till Aûshahîn is all Hâvan, and the rest as I have said; and the reason of it is this, that the appearance of winter is in the direction of the north, where the regions Vôrûbarst and Vôrûgarst are; the original dwelling of summer, too, is in the south, where the regions Fradadafsh and Vîdadafsh are; on the day Aûharmazd of the auspicious month Âvân the winter acquires strength and enters into the world, and the spirit of Rapîtvîn goes from above-ground to below-ground, where the spring (khânî) of waters is, and diffuses warmth and moisture in the water, and so many roots of trees do not wither with cold and drought. 11. And on the auspicious day Âtarô of the month Dîn the winter arrives, with much cold, at Aîrân-vêg; and until the end, in the auspicious month Spendarmad, winter advances through the whole world; on this account they kindle a fire everywhere on the day Âtarô of the month Dîn, and it forms an indication that winter has come. 12. In those five months the water of springs and conduits is all warm, for Rapîtvîn keeps warmth and moisture there, and one does not celebrate the period of Rapîtvîn. 13. As the day Aûharmazd of the month Fravardîn advances it diminishes the strength which winter possesses, and summer comes in from its own original dwelling, and receives strength and dominion. 14. Rapîtvîn comes up from below-ground, and ripens the fruit of the trees; on this account the water of springs is cold in summer, for Rapîtvîn is not there; and those seven months one celebrates the Rapîtvîn, and summer advances through the whole earth. 15. And yet in the direction of Hindûstân, there where the original dwelling of summer is nearer, it is always neither cold nor hot; for in the season which is the dominion of summer, the rain always dispels most of the heat, and it does not become perceptible; in the winter rain does not fall, and the cold does not become very perceptible. 16. In the northern direction, where the preparation of winter is, it is always cold; for in the summer mostly, on account of the more oppressive winter there, it is not possible so to dispel the cold that one might make it quite warm. 17. In the middle localities the cold of winter and heat of summer both come on vehemently. 18. Again, the year dependent on the revolving moon is not equal to the computed year on this account, for the moon returns one time in twenty-nine, and one time in thirty days, and there are four hours (zamân) more than such a one of its years; as it says, that every one deceives where they speak about the moon (or month), except when they say that it comes twice in sixty days. 19. Whoever keeps the year by the revolution of the moon mingles summer with winter and winter with summer. 20. This, too, it says, that the auspicious month Fravardîn, the month Ardavahist, and the month Horvadad are spring; the month Tîr, the month Amerôdad, and the month Shatvaîrô are summer; the month Mitrô, the month Âvân, and the month Âtarô are autumn; the month Dîn, the month Vohûman, and the month Spendarmad are winter. 21. And the sun comes from the sign (khûrdak) of Aries, into which it proceeded in the beginning, back to that same place in three hundred and sixty-five days and six short times (hours), which are one year. 22. As every three months it (the sun) advances through three constellations, more or less, the moon comes, in a hundred and eighty days, back to the place out of which it travelled in the beginning.

And on that day the night becomes longer and amounts to the double of the day: and the night amounts exactly to twelve parts and the day to six.

And during this period the day becomes daily longer and the night nightly shorter to the thirtieth morning.

And on that day the night decreases in length, and the night amounts to ten parts and the day to eight.

On that day the day decreases by †two† parts, and amounts to ten parts and the night to eight parts.

On that day the day becomes longer than the night, and the day becomes double the night, and the day becomes twelve parts, and the night is shortened...

On that day the day is equalized with the night, [and becomes of equal length], and the night amounts to nine parts and the day to nine parts.

On that day the night decreases and amounts to nine parts, and the day to nine parts, and the night is equal to the day and the year is exactly as to...

And on that day the night becomes longer than the day, and night becomes longer than night, and day shorter than day till the thirtieth morning, and t...

And on that day the night amounts to eleven parts and the day to seven parts.

And on that night has the night decreased in length by a †ninth† part, and the night has become eleven parts and the day seven parts.

And the leaders of the heads of the thousands, who are placed over the whole creation and over all the stars, have also to do with the four intercalar...

And the length of the day and of the night, and the shortness of the day and of the night arise--through the course of the sun these distinctions are ...

Our author wages a polemic against the use of the moon for determining the seasons and feasts. But a lunar year was accepted by the Pharisees. and mak...

Thou completest the hours of the Night, according as thou hast measured them out. And when thou hast completed them according to thy rule, day dawneth

'But they who living in a village practise (a life of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to night, from...

Their four leaders who divide the four parts of the year enter first; and after them the twelve leaders of the orders who divide the months; and for...

At the vernal equinox, the sun had grown to be a beautiful youth. His golden hair hung in ringlets on his shoulders and his light, as Schiller said,...

As the zodiacal band marks the pathway of the sun through the constellations, it results in the phenomena of the seasons. The ancient systems of...

On that day the day is longer than the night by a ninth part, and the day amounts exactly to ten parts and the night to eight parts.

And then the day becomes longer by †two† parts and amounts to eleven parts, and the night becomes shorter and amounts to seven parts.