(6) For this reason the years will come upon them when they will disturb (the order), ' A lunar year consists of 354 days. 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 make an abominable (day) the day of testimony, and an unclean day a feast day, and they will con- found all the days, the holy with the unclean, and the unclean day with the holy; for they will go wrong as to the months and sabbaths and feasts and jubilees.

(2) And God appointed the sun4 to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years.

(12) The creation of the day and the renewal of the month which they might behold

(12) He ordered that N. should be conceived in the night and born in the morning, close to the follower of Rā, before the morning star

(129) For the first qualifying or fountain spirit is the astringent, cold, sharp and hard birth or geniture, and that belongeth to the first day; in the astral birth or geniture the astrologers call it the Saturnine, which was performed on the first day. For therein the hard, dry, sharp earth and stones came to be, and were incorporated or compacted together; moreover, then also was generated the strong firmament of heaven, and the heart of the seven spirits of God stood hidden in the hard sharpness.

(6) And on the new moon of the first month, and on the new moon of the fourth 8 " Of a double nature " in that (?) it commemorates the covenant with Noah, and also ha3 an agricultural character. •i.e. the Pentateuch. 7 Or "the .first day" (of the week) = Sunday. Con- sequently, Pentecost would always fall on the same day of the week, Sunday. This accords with the Sadducean view. f> THE, BOOK OF JUBILEES [chap, vi month, and on the new moon of the seventh month, and on the new moon of the tenth month are the days of remembrance, and the days of the seasons in the four divisions of the year. These are written and ordained as a testimony for ever.

INITIATIONS ATTEND Musæus to my sacred song, And learn what rites to sacrifice belong. Jove I invoke, the earth, and solar light, The moon's pure splendor, and the stars of night; Thee Neptune, ruler of the sea profound, Dark-hair'd, whose waves begirt the solid ground; Ceres abundant, and of lovely mien, And Proserpine infernal Pluto's queen The huntress Dian, and bright Phœbus rays, Far-darting God, the theme of Delphic praise; And Bacchus, honour'd by the heav'nly choir, And raging Mars, and Vulcan god of fire; The mighty pow'r who rose from foam to light, And Pluto potent in the realms of night; With Hebe young, and Hercules the strong, And you to whom the cares of births belong: Justice and Piety august I call, And much-fam'd nymphs, and Pan the god of all. To Juno sacred, and to Mem'ry fair, And the chaste Muses I address my pray'r; The various year, the Graces, and the Hours, Fair-hair'd Latona, and Dione's pow'rs; Armed Curetes, household Gods I call, With those who spring from Jove the king of all: Th' Idæan Gods, the angel of the skies, And righteous Themis, with sagacious eyes; With ancient night, and day-light I implore, And Faith, and Justice dealing right adore; Saturn and Rhea, and great Thetis too, Hid in a veil of bright celestial blue: I call great Ocean, and the beauteous train Of nymphs, who dwell in chambers of the main; Atlas the strong, and ever in its prime, Vig'rous Eternity, and endless Time; The Stygian pool, and placid Gods beside, And various Genii, that o'er men preside; Illustrious Providence, the noble train Of dæmon forms, who fill th' ætherial plain; Or live in air, in water, earth, or fire, Or deep beneath the solid ground retire. Bacchus and Semele the friends of all, And white Leucothea of the sea I call; Palæmon bounteous, and Adrastria great, And sweet-tongu'd Victory, with success elate; Great Esculapius, skill'd to cure disease, And dread Minerva, whom fierce battles please; Thunders and winds in mighty columns pent, With dreadful roaring struggling hard for vent; Attis, the mother of the pow'rs on high, And fair Adonis, never doom'd to die, End and beginning he is all to all, These with propitious aid I gently call; And to my holy sacrifice invite, The pow'r who reigns in deepest hell and night; I call Einodian Hecate, lovely dame, Of earthly, wat'ry, and celestial frame, Sepulchral, in a saffron veil array'd, Pleas'd with dark ghosts that wander thro' the shade; Persian, unconquerable huntress hail! 59 The world's key-bearer never doom'd to fail On the rough rock to wander thee delights, Leader and nurse be present to our rites Propitious grant our just desires success, Accept our homage, and the incense bless.

(41) And first the sun goes forth and traverses his path according to the commandment of the Lord of Spirits, and mighty is His name for ever and ever. 7. And after that I saw the hidden and the visible path of the moon, and she accomplishes the course of her path in that place by day and by night--the one holding a position opposite to the other before the Lord of Spirits. And they give thanks and praise and rest not; For unto them is their thanksgiving rest.

(4) The reappearance of the moon, and the creation of the month

(1) Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam said, "Let us await the break of day." So said those great wise men, the enlightened men, the priests and sacrificers. This they said. Our first mothers and fathers did not yet have wood nor stones to keep; but their hearts were tired of waiting for the sun. Already all the tribes and the Yaqui people, the priests and sacrificers, were very many.

(408) 714 To say: "Born-in-the-night," come ye; N. is born. 714 Ye two women, ye who conceived by day, that ye may be patient and bear him who dwells in the egg-city, 715 since ye have given birth to N., ye must also nourish N. 715 The heart of N. is glad as he who is chief of the D.t; 715 the heart of the gods rejoices over N., as soon as they see N. how rejuvenated he is. 716 Now the banquet of the sixth day of the month shall be for the breakfast of N.; 716 the banquet of the seventh day of the month shall be for the supper of N. 716 Cows shall be slaughtered for N. (at) the wg-feast. 716 The desideratum, that which is given of it, that is the gift for N., 716 for N. is indeed the bull of Heliopolis.

(6) From him come the Rik, the Sâman, the Yagush, the Dîkshâ (initiatory rites), all sacrifices and offerings of animals, and the fees bestowed on priests, the year too, the sacrificer, and the worlds, in which the moon shines brightly and the sun.

(2) And on the fourth day He created the sun and the moon and the stars, and set them in the firmament of the heaven, to give light upon all the earth, and to rule over the day and the night, and divide the light from the darkness.

(32) Indeed they honoured, prayed to, or worshipped the sun and stars for gods, but knew not how these were created or came to be, nor out of what they came to be: For they might well have thought that that which proceeded from somewhat, and that that which created this, must needs be older and higher or greater than all the stars.

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

(26) Moses writeth concerning them thus: And God said; Let there be lights in the firmament of heaven, to divide or distinguish the day from the night; and let them give signs and seasons, days and years; and let them be lights in the firmament of heaven to shine or give light upon the earth; and it was so done. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night; as also the stars. And God set them in the firmament of the heaven, to shine or give light upon the earth; and to rule day and night; also to divide or distinguish the light from the darkness; and God saw that it was good, so out of the evening and the morning the fourth day came to be.

(2) For time always proceeding the divine mode of knowledge becomes evanescent, through being frequently mingled and contaminated with much of what is mortal. This divine mode is indeed [in astrology also], and a certain clear indication of truth, though it is but small, is at the same time preserved in it. For it places before our eyes manifest signs of the mensuration of the divine periods, when it predicts the eclipses of the sun and moon, and the concursions of the moon with the fixed stars, and when the experience of the sight is seen to accord with the prediction. Moreover, the observations of the celestial bodies through the whole of time, both by the Chaldeans and by us, testify that this science is true. Indications, also, more known than these might be adduced, if the present discussion was precedaneously about these particulars. But as they are superfluous, and do not pertain to the knowledge of the peculiar dæmon, I shall, as it is fit so to do, omit them, and pass on to things more appropriate than these.

(41) For the sun changes oft for a blessing or a curse, And the course of the path of the moon is light to the righteous And darkness to the sinners in the name of the Lord, Who made a separation between the light and the darkness, And divided the spirits of men, And strengthened the spirits of the righteous, In the name of His righteousness.

(1) Here, then, is the dawn, and the coming of the sun, the moon, and the stars. Balam-Quitzé, Balam-Acab, Mahucutah, and Iqui-Balam were very happy when they saw the Morning Star. It rose first, with shining face, when it came ahead of the sun. Immediately they unwrapped the incense which they had brought from the East, and which they had planned to burn, and then they untied the three gifts which they had planned to offer.

(16) This being accomplished in the two days, then on the third day the light rose up in the darkness, and the darkness, together with the prince thereof, could not comprehend it.