(16) 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

(2) 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.

(6) And twice in every year the day and night are equal, for on the original attack, when it (the sun) went forth from its first degree (khûrdak), the day and night were equal, it was the season of spring; when it arrives at the first degree of Kalakang (Cancer) the time of day is greatest, it is the beginning of summer; when it arrives at the sign (khûrdak) Tarâgûk (Libra) the day and night are equal, it is the beginning of autumn; when it arrives at the sign Vahîk (Capricorn) the night is a maximum, it is the beginning of winter; and when it arrives at Varak (Aries) the night and day have again become equal, as when it went forth from Varak.

(104) Morning and evening are and reach up from the earth to the moon only, and take their original from the light of the sun, and this makes evening and morning, as also the outward day, and the outward dark night, as every one knoweth.

(14) Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him.

(17) Sun and Moon - one* the day, the other the night, bow to the dust in adoration; and from their worship comes their movement. It is God who has spread out the day in whiteness, it is he who has folded up the night and blackened it.

(20) God has made the firmament to revolve - night follows day and day the night.

(8) Those people who know the length of the day of Brahma which ends in a thousand yugas and night which also ends in a thousand yugas, know day and night.

(101) For evening and morning were not before the time of the sun and stars, which most certainly and really were first created but on the fourth day, which I shall demonstrate from an assured, certain ground, concerning the creation of the sun and stars.

(28) And the Lord's day Plato prophetically speaks of in the tenth book of the Republic, in these words: "And when seven days have passed to each of them in the meadow, on the eighth they are to set out and arrive in four days." By the meadow is to be understood the fixed sphere, as being a mild and genial spot, and the locality of the pious; and by the seven days each motion of the seven planets, and the whole practical art which speeds to the end of rest. But after the wandering orbs the journey leads to heaven, that is, to the eighth motion and day. And he says that souls are gone on the fourth day, pointing out the passage through the four elements. But the seventh day is recognised as sacred, not by the Hebrews only, but also by the Greeks; according to which the whole world of all animals and plants revolve. Hesiod says of it: "The first, and fourth, and seventh day were held sacred."

(13) He appointed him, a being of the night, to determine the days

(14) ¶Now from the sixth hour there was darkness over all the land until the ninth hour. At the ninth hour Jesus cried with a loud voice, saying,

(103) Though this great work in man has remained hidden till this very day, yet God be praised, it will now once be day, for the dayspring or morningredness breaketh forth. The breaker through, or opener of the innermost birth, sheweth and presenteth itself with its red, green and white flag, in the outermost birth upon the rainbow. Observe: Now thou objectest, How then could there be day and night, and not also morning and evening? Answer.

(8) At the approach of the day all manifest objects come forth from the unmanifested, and at the approach of the night they merge again into that which is called the unmanifested.

(23) And the days will begin to grow many and increase amongst those children of men, Till their days draw nigh to one thousand years, And to a greater number of years than (before) was the number of the days.

(105) But there was not a twofold creation of evening and morning at that time; but when evening and morning did once begin, they kept their constant course all along from that time to this.

(99) The writer, Moses, saith, [Gen. i.] God separated the light from the darkness, and called the light day, and the darkness night, so out of evening and morning the first day came to be.

(29) And again: "And on the seventh the sun's resplendent orb." And Homer: "And on the seventh then came the sacred day."

(5) Now when this was done the deep became clear, and with the hidden or concealed heaven the light was separated from the darkness, and the globe of the earth in the great wheel of nature was rolled or turned once about; and accordingly the there passed the time of one revolution, or of one day, which containeth twentyfour hours.

(130) Astrologers appropriate or attribute the second day to Sol or the sun, but it belongeth to Jupiter, to speak astrologically; for on the second day the light brake forth out of the heart of the seven qualifying or fountain spirits, through the hard quality of heaven, and caused a mitigation, or an allaying in the hard water of the heaven, and the light became shining in that meekness and allaying.