Julian year as a constant and acurate rule of their times whence it happens that they do not only refer to the Julian Calendar those things which came to pass after it's first Institution but by way of prolepsis make use of the same from the beginning of the World nay before the beginning it self and that for 3 Reasons 1st Because this sort of year is universally known and as equally fitted to the Egyptian and Nabonassarean as other years 2ly That after the Nabonassarean it is the most plain and easie of any 3dly Because the same Months in this year have the same changes of the Seasons fixed which and other like Reasons induced that famous Mathematician Kepler to lay aside the Gregorian and make use of the Julian in his Tables of Heavenly Bodies nay and Petavius tho' very much addicted to the Gregorian Stile cannot but give the Julian this Character viz the Julian year says he when fitted to use is the most agreeable to the Nature of things since that comes as near as can be to the course of the Sun and is no less fit to Register the times for which reason it is made use of in the Chronicles and Annals of most Writers and that not only in recording of things since its Institution but before nay from the beginning of the World it self Wherefore for example sake when they would assign the Eclipses of the Sun or Moon or the Wars of Cities and Kingdoms and their famous Actions in their years and seasons they always make use of the Julian Years and Months as if they were then used by them which by Anticipation and a sort of fiction they institute by which ours will more easily agree with them being fitted to the common times Nor will the Reader be tired in observing the different sorts of years For Petavius saith that it is the most exact Account of time and easiest to be made use of and which beyond all others is most fitted to common use and cometh nearer to the Revolution of the Sun than any other sort of year whatever and these and many other Reasons there are why the Julian year should in general be explain'd being likewise the Receptacle of all other Epocha's § 12. The Ancients did not add at the end Of the Bissextile of the year that whole day arising from the 4 times 6 hours but to February reckoning the 6 of the Calends of March twice over yet still accounting those two Days for one in which sense Celsus (c) De Verb. sig L. 2. takes it For says he it matters not whether it be on the former or the latter days since that those are but accounted one which Marcellinus notes was always thought by the Romans unfortunate § 13. Since a Julian year is taken to be 365 The difference between a Solar Tropical and a Julian year days 6 hours and the Solar Tropical mean years according to Longo-montanus to be 365d 5b 48′ 55″ it thence appears that the difference of quantity between them following the said Longomontanus's Hypothesis is but 11′ 5″ which Chronologers usually call the Civil Equinoctial Procession and that because in so much time the places of the Equinox do vary in the Julian year by which means in the space almost of 130 years the Equinoctial and Solstitial points seem to go backward a whole day § 14. As to the space of time of the great Of the great Canicular year Canicular year which is called the Stoick or Cynick period Censorinus gives us this account of it f The Moon says he belongs not to the Egyptian year which we call Canicular because it begins the first day of the Month they call the Thoth when the Dog-Star arises For their Civil d De Die Nat. c. 18. year has only 365 days without any intercalatory day therefore the space of 4 years with them is almost a day less than the Natural 4 years by which it happens that in the year 1461. it revolves to the same place This year is by some called Heliacal as belonging to the Moon and by others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 15. As the Heathens were destitute of the Of Plato's great year light of Scripture and consequently of the Original of the World so they err strangely about its end The great year of Plato was a very notable fiction The Stoicks as well as the Platonicks thought that the World must have naturally an end when all the Stars were again revolved to the same point but what Period of years this Revolution may require is not as yet known even Kepler himself despairs of the Possibility of this invention when he asserts that the Motion of the Stars are incommensurable with themselves § 16. Lastly as to Aristotle's Greatest year some Of Aristotle's greatest year confound it with Plato's great year from which notwithstanding it differs which Censorinus further thus speaks of There is says he another year that Aristotle calls the greatest rather than the great which the Spheres of the Planets constitute when they come together to the same places where they were before the Winter of which made the Worlds Deluge and its Summer will make the last Conflagration c. but Marsilius makes mention of another real year in which the Soul of Man finishes its Circuit of Transmigration which time they say is perform'd in 12000 years to 3 of which years the great year of the World is equal consisting of 36000 years wherein the Anima Mundi performs its Course but Peter of Aliacus the Cardinal does otherwise determine the Quantity of the great year for says he as from the beginning of Aries to the end of Virgo is equal to the half of that space which is from the beginning of Libra to the end of Pisces so ought there to be from the Birth of Christ to the end of the World as much time as was from Adam or the Creation of the World to the coming of our Saviour this space was 5260 years therefore according to him from the beginning of the World to the end will be 10400 all the Stars finishing their Courses c. CHAP. VII Of the Epacts 1. Vnder the Name of Epacts we usually understand the Difference between a Lunar and Julian year 2. The Epacts are either Civil or Astronomical 3. The Civil Epacts are days intercepted between the common Julian year of 365 days and the Lunar taken at large of 354 days hence the Annual Epacts consist of 11 days except in every 19 year in which there are 12. 4. The Astronomical Epacts may be termed those Days Hours and Minutes which are intercepted between the common Lunar year and the mean or equal Julian year which are 10d 12h 11′ 22″ 16‴ § 1. THe word Epact is derived from the Greek The Etymology of the Epacts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which besides other things signifies to intercalate In which sense Plutarch in Numa uses it and in the Egyptian
but also attributes compleat 9 years for Archelaus after the Death of Herod If say they the Coronation of Herod hapned in the 6th Jul. Year from thence to the 42d Jul. year when Herod died are 36 years And if from the 51st Julian Year when Aemilius Lepidus and C. Arun. Nepos were Consuls at Rome and which according to (r) L. 5 Dio Cassius hapned the Banishment of Archelaus thâ— 9 years of his Reign be subtracted the Residue is correspondent to the 42d Julian Year when Archelaus succeeded his Father This they say appears further out of the Computation of the Years of Philip the younger Son of Herod The 37th year of his Age which was his last is made coincident by (s) L. 18. c. 6. Josephus with the 20th year of the Reign of Tiberius but the 20th year of the Reign of Tiberius began in September in the 78th Julian Year of which if the 36 years of Philip be subtracted the Residue is again correspondent to the 42d Julian Year when Philip succeeded his Father Herod in some Part of the Kingdom It cannot be denied that this Computation carries along with it a great Probability if the same were also agreeable to the other before-mentioned Characters According to this Hypothesis the whole Series of the History of the Jews must be called in question or else that Josephus was only misguided in the Relation of the History of Herod or else that these Errors are crept in by the Negligence of the Transcribers But the safest way is to keep to these Characters mentioned at the Beginning of this Chapter and not to reject these Demonstrations for the sake of some Niceties § 5. Laurent Suslyga and Is Vossius refer the Death of Herod to the 43d Julian Year or to Some refer the Death of Herod to the 43 d Julian Year the year of the Jul. Period 4711 But besides what has been alledged before against Keplerus and Petavius it is to be observed that these two have made but little Reflection upon the Character of the Lunar Eclipse mentioned by Josephus § 6. Alstedius Wilhelmus Langius and Wickmannus Some to the 44th year make the Death of Herod coincident with the 43d Julian Year or the year of the Jul. Period 4712 by which means they pretend to come nearer to the 37 years appropriated by Josephus to the Reign of Herod But since this Opinion labours under the same Difficulty with the former in respect of the Eclipse of the Moon I choose rather to follow the Opinion of Scaliger than to grapple in the Dark when it is left to my Choice to walk in the Light § 7. The Celestial Characters having been always Vnto what time the Lunar Eclipse is to be referred considered as the surest Guides for the Chronologers most of those Authors who dispute about the true time of the Death of Herod have endeavoured to bring that notable Eclipse of the Moon mentioned by (t) L. 17. c. â—8 Ant. Josephus within the Compass of their several Hypotheses Laurentius Codomannus (u) An. S. Script p. 69. has the following Words of this Eclipse ` In the year of the World 4133 a little before Midnight which followed the 8th day of November in the 2d year of Christ hapned that Eclipse of the Moon mentioned by Josephus in the 17th Book and 8th Chapter The next following day being the 9th day of ` November Herod the Great being then very ill c. Tho. Lydiott maintains that this same Eclipse hapned in the Beginning of the Night which followed the 20th day of February of the 52d Julian Year Joh. Keplerus and Dion Petavius declare for that Eclipse of the Moon which hapned on the 13th day of March 2 Hours and 45 Minutes after Midnight (x) C. 149. p. 75. Joh. Georg. Herwart ab Hoeâ—burg in his New and Truly Astronomical Chronology makes this Eclipse the same with that which hapned in the 47th Jul. Year and the 754th year since the Building of Rome according to Varro's Computation when on the 20th day of February the Moon was eclipsed an Hour before Midnight the Sun being at that time in the 29th Degree 51 Minutes of Aquarius Wilhelm Langius alledges that Eclipse for the true one which hapned in the 44th Julian Year in the Morning on the 20th day of January the End of which was seen at Arbela and the Middle in some more Oriental Parts But Scaliger is of Opinion that the Lunar Eclipse mentioned by Josephus near the time of the Death of Herod hapned on the 8th day of January in the 45th Jul. Year Thus has this memorable Character so industriously observed and set down by Josephus proved the Apple of Contest among the Chronologers To give the best Judgment we can in so difficult a Point it ought to be observed that those who have bestowed so much Pains in applying these Eclipâ—es to their Hypotheses have lost much Labour and Time unless the same be likewise agreeable to the other Circumstances Thus it may rationally be supposed that the Lunar Eclipse mentioned here by Josephus was visible at Jerusalem it being mentioned as a peculiar Character belonging to the History of the Jews and the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to intimate that the same hapned near Midnight not in the Evening or Morning in Opposition to Langius It is also very probable that the same was not so inconsiderable as it is made by Petavius but that it was very remarkable and worth the taking notice of by so great an Historian There is also another Circumstance worth our particular Observation that there must be betwixt this Eclipse and the ensuing Passover an Interval sufficient for the transacting all those Matters that are related in that Place by (y) L. 1. c. 21. de Bell. Jud. Josephus Herod falling dangerously ill after this Eclipse consulted the Physicians and after he had for some time used their Prescriptions he was by their Advice carried to the Bath After his Return from thence he received Letters from Rome and finding himself grow worse and worse he caused Antipater to be slain and died not till five Days after After which were celebrated the Funeral Rites with great Pomp his Corps being carried from Jericho to Herodium above 200 Stadia After all this had been transacted the Slaughter of several thousands ensued at the time of the Passover all which is not probable that it could have been done in so few Days as Keplerus and Petavius allot for this Interval So that the whole matter duly weighed Scaliger's Opinion deserves to be preferr'd before all the others of which we will give you a Scheme in the following Table   Hor. Grad ′ ″ Media 8 accidit Vranib tempore Astronom compl A. Per. Jul. 4712. 8 Jan.  15 40 21 Intervallum inter veram mediam 8 Subtr  4 17 24 Tempus apparens verae 8 Vranib 8 Jan. 11 22 57 Anomalia Aequin Sing
Strangers § 8. But the Chronologers are divided in their The Authors differ about the Beginning of this Epocha Opinions concerning the true Beginning of the Encoenia of New Rome Some there are who make them coincident with the same Year the Council of Nicâ—a was finished among whom is (k) L. 8. c. 26. Nicephorus Callisthus who has been severely reprimanded upon this Account by Camerarius Others differ two Years from our Opinion induced by the Authority of Cassiodorus who says that under the Consulship of Pacatianus and Hilarianus the City of Byzantium was called Constantinople after Const the Great But (l) Ad An. Chr. 330 Coesar Baronius has sufficiently demonstrated that Cassiodorus was led into this Error by his wrong Computation of the Years of the Reign of Constantine Some recede but one Year from our Assertion making the Encoenia of Constantinople coincident with the Year 331 of Christ and with the Consulship of Annius Bassus and Ablabius Aegyptius concerning which (m) Fast Cons Onuphrius cites these following Words HOC ANNO ANTE DIEM V. EID. MAI. CONSTANTINOPOLIS NOVA ROMA AB IMPERATORE CAESARE CONSTANTINO MAXIMO PIO FELICE AUGUSTO DEDICATA EST. But Onuphrius's Opinion being not agreeable to the Relations of the ancient Historians deserves in no wise any Preference before ours which is founded upon the Authority of the best Monuments of Antiquity § 9. To reconcile the different Opinions How to reconcile these Differences concerning the Beginning of this Epocha it is to be observed that those that fix its Beginning sooner than we have begun their Computation from the time its first Foundation was laid by Constantine which was some Years before its Consecration Whereas those who reduce this Epocha from the 28th Year of the Reign of Constantine have had respect to the time of its full Perfection some Years after its Consecration as evidently appears from the Words of (n) L. a. c. 9. Philostorgius who relates it to that time when Constantinople appeared in its full Glory so as to contend for the Superiority with Rome it self But as to the Opinion of Georgius Codinus Curopalates who in his Origines Constantinopolitanae published by Georgius Doâ—sa makes the Beginning of this Epocha coincident with the 12th year of the Reign of Constantine it does not deserve an Answer § 10. The Design of Const the Great to increase Concerning the Division of the â—â—man Empire the Power and Strength of the Empire by Old and New Rome one in the Western the other in the Eastern Part of the Empire proved very pernicious in the End this unadvised Division having exposed the Empire to Ruin and Destruction And it has been well observed by (o) C. 40 de Comit. Onuphrius that Const the Great by removing the 15 Legions that guarded the Borders of the Danube and Rhine had invited the barbarous Nations of the Goths Alans Burgundians and Franks to over-run the Western Empire CHAP. XLVI Of the Turkish Epocha commonly called the Epocha of Hegira This Epocha begins from the time of the Flight of Mahomet from Meccha which without Contradiction hapned in the Year of Christ 602 or in the Year of the Julian Period 5335 on the 16th day of July on the 6th Feria But this Epocha being composed of Lunar Years consisting of 354 Days 8 Hours and 864 Scruples its Connection is very difficult with the Julian Years § 1. SOme are of Opinion that this Epocha owes its Offspring to Hagar from whence the The Origin â— this Epocha Turks deduce their Origin But it seems more probable that the same has its Beginning from the time of the Flight of their Prophet Mahomet from the City of Meccha Consult Hottin in Hist Orient p. 260. seq § 2. The Turks compute their Years by 12 The twelve Months of the Turks Months whose Names are thus express'd by Gravius 1. Moharram 2. Safar 3. Rabia prior 4. Rabia poster 5. Jomada Prior. 6. Jom Posterior 7. Rajab 8. Schaaban 9. Ramadan 10. Schavval 11. Dulkaadah 12. Dulheggiah CHAP. XLVII Of the Persian Epocha called commonly YEZDEJERD 1. The Years of the Persian Epocha are equivalent to the Nabonassarean or ancient Aegyptian Years 2. This Epocha derives its Name from Yezdejerd the Son of Schariar the last Persian King 3. The Graecian Epocha precedes the Persian 344324 Days and the Arabian is 3624 Days before the Persian Epocha according to the Testimony of Ulug Begg an Indian Prince on both Sides of the River Ganges 4. The Persian Aera is coincident with the 1379th Year and 3 d Month or 90 Days of the Nabonassarean Epocha according to Alfraganus From these Characters it is evident that this Aera began in the Year of the Julian Period 5345 on the 16th day of June on the third Feria But because the Connection of these Years with the Julian Years is very difficult by reason of their Difference it will be too long to be inserted here § 1. THE Disposition of the Years of the The Disposiition of the Years of this Epocha Persian Epocha is the same with the Nabonassarean Years every one consisting of 365 Days and their Months are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they add Five Days to the Month Aban which the Astronomers commonly insert in the latter end of the Year The Names of their Months are thus express'd by Gravius 1. Fervadin 2. Ardabahesht 3. Chordad 4. Tir. 5. Mordad 6. Sharivar 7. Mâ—her 8. Adan 9. Abur 10. Dî 11. Bâ—hmaâ—â— 12. Esfandarmod § 2. This Epocha has beyond all Question its The Origin of this Epocha Beginning from the Times of Yezdejerd or the Year of the Julian Period 5345. The only Question is whether it began with the Beginning of the Reign of this Prince or from the time of his Death Alfraganus Scaliger Christmannus and several others are for the last to wit from the time that Yezdejerd was vanquish'd and slain by Othâ—â—an near the City of Merga But the before-mentioned Vlug Begg cited by Gravius deduces its Origin from the Beginning of the Reign of this Prince CHAP. XLVIII Of the Jellalaean or Gelalaean Epocha otherwise called the Royal Epocha and the Epocha of the Sultans This Epocha began in the Year of the Julian Period 5792 on the 14th day of March at the time of the Aequinox It is composed of Solar Years consisting of 365 Days 5 Hours 49 Minutes and 53″ From whence it is evident that to investigate its Connection with the Julian Period you must subtract 5791 Years and 7 Months § 1. THIS Epocha is purely Astronomical invented For what Vse this Epocha was invented on purpose for the Conveniency of finding out the exact time of the Vernal Aequinox at which time the Persians celebrate a most solemn Festival Of which see (a) Iâ—â—n Pers part 2. p. 307. 494. Olearius § 2. The Persians make use of three several The three-fold Persian Calendar sorts of Calendars
next Conjunction following 9. The Month of Illumination is that Space of time intercepted betwixt the first Day whereon the Moon is seen after her Conjunction with the Sun and the last Day of her being visible 10. The Solar Month is that Space of time wherein the Sun runs through one of the twelve Signs of the Zodiack in its proper Motion 11. A Civil Month is a System of Days which different Nations differently observe in their Civil Affairs as it best pleaseth them § 1. AS to the Etymology of a Month it is The Etymology of the Word observable that in almost every Language it is derived from the Moon as among the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denoteth as well the Moon as a Month. Among the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the same thing Cicero derives the Latin Word Mensis (a) Lib. 2. de Nat. Deor. from the Courses of the Moon since they make Spaces which the German Word Monat and our Word Month both derived from the Moon do likewise denote § 2. From which it appears that the Hebrews The Ancient Form of Months Greeks Latins and Germans observed the Course of the Moon For although Arguments deduced from Etymologies of Words are but of little force yet they are strengthened if joined with other Proofs especially if we take notice of the extraordinary Aptness of the Hebrew Language and its Harmonical Communion with those others mentioned before whence Julian in that Hymn dedicated to the King of Kings says That all the Months with all other Mortals are numbred from the Moon save we only and the Aegyptians who compute our Days of the Year by the Motion of the Sun Neither was the Lunar Month unknown long since to the Romans tho' the Apostate excepts them since that the true time in respect of Parturition which with them was ten Months seems to be the same with these In which Sense these Lines of Ovid are to be understood Annus erat decimum cum Luna receperat Orbem Hic numerus magno tunc in honore fuit Seu quia tot digiti per quos numerare solemus Seu quia bis quino foemina mense parit § 3. As to the Mystick Months consisting of 49 or 7 times 7 Days although there can be Of Mystick Months no Nation so barbarous as wholly to lay aside all Analogy with the Motion of the Heavenly Bodies in appointing their Times yet the Author of this Mystick Chronology spares not to lay it on the Jews themselves and though these are foolishly asserted or rather foolishly feigned yet is this Opinion maintained with great Absurdities For nothing can be so unreasonable as that God who created the Luminaries for set-times Years and Months should teach a People peculiar to himself any other thing Neither is the fore-mentioned Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from the Moon of so late a Date Beside who knows not that the Jews in the chief Feast of their Passover observe the Moon and always celebrate the Feast on the Full Moon and that on the 15th Day of the first Month. But suppose the Jews had their Mystical Month consisting of 49 Days yet this Number of Days have no Agreeableness with the Lunar Motion So that instead of Full Moon you will have nothing but mere Darkness Nor do the Writers of the Old Testament oppose this Truth who doubtless were sacred and holy Persons and these speaking of Sacred and Divine things have made mention of the 8th and other Months beyond the 7th So that if only this must be thought a Mystery by reason of the Number 7 contrary to the Sentiments and Opinions of all Men why did not this Mystery-Expounder likewise surmise the same thing of a Day of 7 Hours and of Hours of 7 Minutes and so further on § 4. We here again mention the Periodical Of a Periodical Month. Month lest due Consideration should be wanting as to its Use whence Kepler calleth the Periodical Month the Physicians Critical Month as to the Quantity of which it is indeed unequal and can be found no otherwise than by Astronomical Calculation by which it will appear that its mean Motion is performed in 27 Days 7 Hours 43 Minutes 5 Seconds § 5. The difference between a Periodical and The difference of a Periodical and Synodical a Synodical Month is because the first is called Periodical only in respect of the Moon 's Orbit but Synodical in respect of its Conjunction with the other Luminaries And because the Sun from the time of its Conjunction does not continue in the same Place of the Zodiack but moves forwards towards the East it causes that the Moon finishing its Course does not find the Sun again in the same Point it left him but is removed almost a whole Sign from its former Place and that it might overtake the Sun again it plainly appears that a certain Space of time is requisite besides the Periodical to make up the Synodical Month. § 6. But as to the true Quantity of the Synodical Of a Synodical Month. Month we are to gather it from Astronomers who study its Motion as Chronologers the Time in which the Motion is made however since a Synodical Month is apparently unequal we shall content our selves with the enumerating from several Authors the mean Motion as they call it of which Tycho Brale's we take to be the most Genuine They are these   d. h. ‑ ‑ 1 Cleostratus 29 12 00 00 00 00 00 00 2 Harpalus 29 12 50 54 33 00 00 00 3 Eudoxus 29 12 43 38 11 00 00 00 4 Cipparchus 29 12 44 03 15 44 39 04 5 Calippus 29 12 44 12 45 57 26 49 6 Metonis 29 12 41 26 48 30 38 18 7 Ptolomy 29 12 44 31 20 00   8 Alphonsus 29 12 44 03 03 00   9 Tubul Prut 29 12 44 03 09 00   10 Tycho Brahe 29 12 44 03 09 00   § 7. The Quantity of a Synodical Month is not the same at all times for in the Summer Synodical net always the same Solstice◠when the Sun seems to move slowest the Synodic Month appeareth less being about 29 Days 6 Hours and 42 Minutes But in the Winter when the Sun's Motion seems faster the Moon follows the Sun in a slower Space for which reason the Synodical Month then seems greater viz. 29 Days 19 Hours and 37 Minutes as some Astrologers do observe So that what has been said in the preceding Section about a Synodical Month is to be understood as to the mean from which the true differs sometimes 14 Hours and so is either greater or less § 8. Some Months we have called Pleni and others Cavi the Pleni are those that consist of Of the Months Pleni and Cavi 31 Days the Cavi of 30 and these two in the Lunar Year or Lunae-Solar are placed alternately by reason of the Dependence of
the 12 Hours which if omitted in one Month and doubled in another make 24 For which reason they can be no longer neglected but are to be compleated by the 30th Day over and above the 29th § 9. Some by the Month of Illumination Of the Months of Illumination will have that Space of time which is intercepted between the first and last Light of the Moon which Acceptation of the thing though it be otherwise well yet since no such Month was ever used by any sort of People we know of it is only here mentioned to serve the Curiosity of some § 10. Besides the Lunar Month of Illumination is The Quantity of the same not of any certain Quantity being sometimes seen sooner and sometimes later as her Latitude is Northward or Southward her Motion swifter or slower or in Signs descending or ascending right or oblique as Astrologers have observed § 11. The Arabians Turks and indeed all that make use of the Epocha of Hegyra usually Of the Turks and Arabians their Year reckon their Month from the first Phasis and observe no more in their Lunar Year than that one New Moon come before another and that lest the Mirth of the Calends which with them were solemn and sacred because of the Eclipse or Suffering of the Sun which might then happen might be turned into Sadness For which reason the Turks upon their Towers and Turbats always place a Crescent or Half Moon And this some have asserted about the Ancient Jews yet is not the Assertion approved of by all Chronologers others supposing that the Jews most commonly made use of a Lunar Calculation and at the same time to have attended only the Observation of the Phasis not from thence that they might foretel the New Moon but that they might sanctifie it and receive the first Sight of the same with this Prayer Be thou a good Omen to us and to all Israel As also that they might examine the Exactness of their Tables and from them the Calculation sought for § 12. As for the Britains they anciently observed The Custom of the Britains the Phasis of the Moon but when by reason of the great Winds and Clouds arising from the Ocean the Moon 's Phasis could not be discerned they followed a more certain Guide the Tydes according to the Ebbing and Flowing of which they do at this Day make great Account § 13. As to the Solar Month there is very The Quantity of a Solar Month. great Inequality in it because the Sun in Cancer seems to us to move slower for which reason the Month of the Summer Solstice contains near 31 Days 11 Hours and 36 Minutes but in Capricorn where the Motion of the Sun appears more swift Astronomers account the Months of the Winter Solstice only to consist of 29 Days 8 Hours and 54 Minutes the mean Quantity therefore of every Solar Month will be 30 Days 10 Hours and 15 Minutes that is as long as the Sun is in the Equinoctial Signs § 14. The Civil or Political Months are Of Civil Months threefold either altogether uncertain having no regard to the Lunar or Solar Motions as those of the Aegyptians in the Equal Year of the Romans in the Year of Romulus c. or coming pretty near to the Solar Astronomical Months as the Julian or the Lunar Astronomical as the Jewish Turkish and others CHAP. VI. Of Years 1. Year is a certain space of time whose parts are commonly called Months 2. And it is either Astronomical or Civil 3. The Astronomical Year so called is that whose quantity is so determined by the motion of the Heavenly Bodies as neither the appendant Hours nor Minutes are omitted therein 4. And because it has peculiar respect to the Luminaries it is twofold Solar and Lunar 5. The Solar year is that space of time wherein the Sun by his proper Motion departing from any one point of the Ecliptick returns to the same again and therefore it is either Tropical and Natural or Sydereal 6. The Tropical or Natural year is the space of time in which the Sun departing from one of the Tropical Equinoctial or Solstitial points and running through the whole Ecliptick returneth to the same point again and it's Quantity is 365d 5h 49′ 7. The Solar Sydereal year is the space of time in which the Sun returns to the same Star from whence he departed and it's Quantity as Astronomers tell us is 365d 6h 9′ 8. That we call a Lunar year in ordering of which respect is had to the Lunar Motions is either common or embolismal 9. The common Lunar year contains 12 Synodical Lunations the extent of which is 351d 8h 49′ 10. The Lunar embolismal year contains 13 Lunar Astronomical Months the Quantity of which is 383d 27h 33′ and this year is frequently used in the Lunar or Soli-Lunar Computation 11. The Political or Civil years are those whose use is in Civil and Ecclesiastical Affairs in appointing them as well as may be with respect to the Luminaries but amongst the several sorts of Civil years the Julian is the most celebrated as we shall show in the Sequel of this Discourse 12. And those sorts of years are either equal or mean or true and unequal 13. The mean or equal are those that always consist of 365d and 6h but are not in common use 14. The true Julian years are either common or Bissextile 15. The common consists of 365 days and 6h the Bissextile of 366 and such are all the years of Christ when divided by 4 into aliquot parts according to that Distich Tunc bissextus erit partes per quatuor aequas Annos partiri cum poteris Domini 16. But the Bissextile is a day arising from the 4 times 6 hours which are omitted in the Julian years § 1. THis word Annus or Year in the 3 Ancient The Etymology of the Word Annus Languages is derived as it were from a thing that goes round or a Circle for so much the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does signifie and for the same reason in the Greek is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some will have it the word Annus is derived from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circum but it is a little absurd to derive the Latin from the Greek and they are more in the right who say that the word did formerly signifie a Circle however it is certain that An coupled did signifie as much as Circum as in the word ambire to which the Poet doubtless alludes when he says In sâ— suâ— pâ—r â—â—stigia volvitur annus Or it may be Annus from Anguis a Snake for that the Egyptians before they had the use of Letters represented it by a Serpent or Snake biting her Tail which the Poet very well speaks of Est ignota procul nostraeque impervia menti Vix adeunda Deis annorum squalida mater Immensa spelunca aevi quae tempora vasto
Nabonassarean Computation the 5 days besides 12 Months consisting of 30 days to compleat the year are termed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or added days and therefore because the Epacts are days that are to be added to the Lunar year this Denomination is no ways absurd § 2. The reason of the Epacts is the difference The reason of the Epacts of the quantity between the Lunar and Julian year for the common is not Equal but less than the Julian but both are made use of in the Ecclesiastical Account some Authors bethought themselves of reducing the one to the other which they effected by appointing the Epacts § 3. A difference indeed was ever between The time when first known the Lunar and Julian year but because Sosygenes the Author of the Julian Calendar in that form of a year he proposed to Caesar little regarded the Moons Motion it is probable that the use of the Epacts was anciently unknown and came in use with the Cycle of the Moon in the time of Dionysius therefore since the first year of the Dioclesian aera had the first Cycle of the Moon and no such cause could be taken from the motion of the Moon it may be supposed that the order of the Lunar Cycle and consequently of the Epacts may be deduced from the Dioclesian aera and after that to be taken or rather the invention of Meto Calippus and Hipparchus being lost and obliterated to have been used amongst the Christians § 4. There are some other Writers who by How some Writers receive the same the Epacts understand the difference between the Lunar and Solar Tropical year and others between the true Julian common and the mean Lunar year in which sense Joannes Baptista Ricciolus (a) Almagiâ—â—i Nov. part 1. f. 1. p. 241. takes them In the Rodolphin Tables Epacts are calculated to be 10d 15h 11′ 21″ 49‴ 33 ' ' ' ' in the Prutanick 10d 15h 11′ 21″ 52″ 24 ' ' ' ' but according to Nicholas Mulerius in the Frisick Ptolomaick Table that time is supposed to be the Epacts which is computed backward from the beginning of the year to the next preceeding new Moon which agrees to what before we have laid down § 5. The greatest number of the common Number of the Epacts Epacts is 30 for as often as the number of the Epacts exceedeth this so often is the whole Embolismal Month consisting of 30 days always to be added to the Lunar year so that it may be equal to the Solar or Julian year And the 30 days of the Embolismaean Month absorbs this Addition that in the Computation of Epacts they are not accounted for as the Authors of this way have perswaded themselves and others The Table of Epacts in this our Age is as follows Years Ep. 1. 11. 2. 22. 3. 3. 4. 14. 5. 25. 6. 6. 7. 17. 8. 28. 9. 9. 10. 20. 11. 1. 12. 12. 13. 23. 14. 4. 15. 15. 16. 26. 17. 7. 18. 18. 19. 29. § 6. The Epacts as the Cycle of the Moon resolve The Revelâ—â—ion â—f the Epacts into themselves again in 19 years which being elaps'd the Ancients were of opinion the Cycle of the Epacts were exactly performed for which reason at the Numbers of this 19 years Cycle they were wont to fix the Epacts of the Moon as in the following Table the meaning of which is thus The Product of the Character of the Cycle and 11 being divided by 30 the 3 s. being taken away the remainder is the Product of the Moons Cycle Cycl ☽ Ep. 1. 8. 2. 19. 3. 0. 4. 11. 5. 22. 6. 3. 7. 14. 8. 25. 9. 6. 10. 17. 11. 28. 12. 7. 13. 20. 14. 1. 15. 12. 16. 23. 17. 4. 18. 15. 19. 26. § 7. Since that an Account of the days in Of the Hours c. that remain besides the Epacts the common year cannot easily be had therefore parts of days belonging to the Lunar and Julian years although they are really unequal yet in common use may be made equal one with another till that in the last year of the Lunar Cycle they may be by the Lunae Saltus laid aside § 8. Chronologers make frequent mention of Of the meaning of the leap of the Moon this Saltus Lunae or the Moon-leap in treating of the Epacts this happens in the last year of every Cycle by reason that in the space of 19 years the Excess of the Julian year above the Lunar is at large computed at 209 days which being divided by 30 it gives 6 Embolismal Months and 29 days will remain which when the Cycle is resolved into it self 30 days are taken in stead of 29 or a 7th Embolismal Month whence it follows in stead of 11. in the Epacts we must use 12 in the 19th year wherefore when the Epact of the last year exceeds one day by a Metonymia they call it the Moon-leap or Lunae Saltus § 9. The Quantity of Astronomick Epacts may The Quantity of Astronomic Epacts be thus known The mean Julian Year being 365 Days 6 Hours and the Lunar according to Tycho Brahe's Hypothesis 254 Days 8 Hours 48 Minutes 37″ 44‴ So that the difference will be 10 Days 21 Hours 11 Minutes 22″ 16‴ which difference ought every Year to be subtracted from the Julian Year that the mean New Moons and Full Moons may return to the same Julian Day again § 10. The reason of the Saltus Lunae and the Reason of the Saltus Lunae Use of the Number 12 instead of 11 in the Epacts in the last Year of the Cycle of the Moon is because the true Difference between 19 Lunar and 19 Julian mean Years is 206 Days 18 Hours and almost 36 Minutes So that if for every Year 11 Epacts were only used there would happen 209 in 19 Years and then the New Moons would change the Epacts 2 Days and more Therefore to prevent this an Embolismal or 30 Days Intercalation which Astronomers define to be 29 Days 12 Hours 44 Minutes 3″ 8‴ 39 ' ' ' ' is always made use of and so the Quantity of every Embolismal Month exceeds the Astronomical 11 Hours 15 Minutes and 57 Seconds which multiplied by 7 is equal to 3 Days 6 Hours 5 Minutes 39 Seconds and these being aded to the Difference between the 19 Julian and Lunar Years before determined the same will make 210 Days 1 Hour and almost 28 Minutes Now that the Epacts might attain to this Sum 12 is assumed to the 19th Year By which the Number of the Epacts is equal to 210 Days and the difference is only one Hour and a few Minutes § 11. Yet although the Cyclic Defect Of the Cyclic Defeâ—t of 1 Hour and a few Minutes may seem but small for which reason the Ancients took no further Notice of them yet in the space of near 312 Years they make an entire Day whereby the New Moons get before the Epacts Therefore in this our Age it is
25 AG 1 26 F 3 27 E 4 28 D 5 § 6. There are not now eight Letters as Of the Order how the Characteristic Letters of the Days in the Week are placed were in the old Julian Calendar but only 7 and they are placed in a retrograde Order as is evident from the preceding Tables Whence also Beda exprest the Order of the Dominical Letters in this Versicle Grandia Frendet Equus Dum Cernit Belliger Arma. § 7. If we consider the Constitution of the Of what would be desirable in the ancient disposition of the Solar Cycle Civil Year thâ— Cycle is convenient enough but it answers less accurately to the Reason of the Solar Year because it supposes that every Year is 365 Days and 6 Hours whereas there are 11 Minutes wanting of that time CHAP. VI. Of the Lunar Cycle 1. The Lunar Cycle or Golden Number consisting of 19 Lunae-Solar Years whereof 12 are of 30 Days 7 of 28 Days to the Month as a System of Julian Solar Years which being elapsed the mean New Moons are supposed to return upon the same Days § 1. BEcause the Greeks were taught by their Oracles Of the Number of Years that are required for the Sun and Moon to coincide again that their accustomed Sacrifices were to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they interpreted of the Years of the Sun of their Days and Months which they referr'd to the Moon and were always sollicitous how by certain Periods and disagreeing Motions of the Luminaries they might reduce these to a Third something in which they might agree Hence in the ancient times they are said to have used a Biennium intercalating every other Year But Fault was found with this and 't was succeeded by a Quadrennium upon whose Returns the Olympic Games were celebrated After this came the Octennium of which mention is made in rehearsing the times of (a) Apollod Bibl. l. 3. Cadmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But Cadmus sewed Mars every Year for those whom he slew But that Year was then the space of 8 Years (b) Vide Euseb Ec. l. 7. c. 20. Cens de D. N. c. 6. Macr. l. 1. Saâ— c. 12. Scal. de Emend temp l. 2. p. 46. Pet. de doct temp T. 1. l. 2. c. 2. in Uranolog l. 4. cap. 1. Hyppolitus Cleostratus Tenedus Harpalus and others of the Ancients seem to have interpolated this Period of Years Next come the Duodennium which seems to have been observed by the Learned only and may be gather'd from Censorinus c. 18. The next was the Dodecaeteris consisting of 12 Years To this Chaldaic Year there is a Name which those that deal in Nativities accommodate not to the Course of the Sun or Moon but other Observations Because then say they Tempests the good Success of Fruits Barrenness and Diseases hapned But amongst all the Cycles of the Ancients there 's none more famous than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Meto the Athenian which is used to be called The great Year of Meto although it 's uncertain whether Meto was the first Author of this Cycle tho' Livius seems to attribute this Invention to Numa Pompilius and Geminus to Euctemonus and Philippus This is certain that this Cycle consisting of 19 Years comprehends 6946 Days or 19 Solar Years and almost so many Lunar years in which they interpolated 7 times in this Order according to Dionysius Petavius 3 6 8 11 14 17 19. But in the Course of this time Meto or whoever was the Author of this Cycle thought that 235 Lunations would be exactly compleated a hundred and ten New and a hundred and twenty five Full Moons making nineteen Solar Years afterwards Calippus attempted to correct this Period by conjoining four Metonic Cycles and giving to them 22759 Days taking away one Day in the space of 76 Years And yet Calippus found many other Censors and Correctors as Democritus Hipparchus Ptolemy and others All which did not wholly reject but only interpolated the Metonic Cycle § 2. All this was done at first that the Pasca Why not only Greek Insodels but also Christians at the beginning of the N. Testament were so sollicitons of the Harmeny of the Lunae-Solar Motions might be rightly observed and that in one Night the Sacrifice of Prayer might every where be offered for the Resurrection of the Lord for 't is certain in rightly celebrating the Pasca they had respect in the force of the Divine Institution both to the Reason of the Sun and Moon though they a little mistook themselves because they thought the Julian Year and Solar Tropic did agree well together § 3. In ancient times the Asiatic Christians Of the chief Disagreement of the Ancients in the Command of the Pascal Solennity and for what reason the Lunar Cycle was observed did continually celebrate the Pasca upon the 14th Moon or in the Full Moon viz. at the same time with the Jews and these alledged John the Evangelist from whom they received this Custom But the Eastern Christians never celebrated the Solennity of the Pasca except upon the Lord's Day nay when they seemed to have this Solennity in common with the Jews and they alledged for themselves the Custom of St. Peter The Montanists receded from both neglecting the Lunar Course but looking only to the Solar appointing the 9th Calendar of April to be the Vernal Aequinox and the Pasca to be observed upon the 14th from this Day Among the French Martinus Dumiensis and Beda relate that the Pasca was anciently observed the 25th of March the Custom of whom when Cirvelius would again introduce he was for that stigmatized for his Rashness by Mariana § 4. And they kept not the Solennities of their Fasti as indifferent things but against the Rule Of the great Esteem that Christians ad fâ—r these Controversiâ—s of St. Paul they condemned one another for neglecting the Punctilio's of time Now Pius the first and after him Eleutherius were taken up with this Affair but above all the rest Victor acted most violently sending the Thunder of his Anathema against the Greeks but was successless as many others of the Popes were The venerable Session at Nicea at last by degrees asswaged his exasperated Disposition as afterwards this Custom of the Western Christians obtained according to Eusebius Theodoret c. § 5. (c) Lib. Cap. 2. Anatolius upon Eusebius mentions Of the time in which the Vse of the Lunar Cycle was known to Christians that first of all in the time of the Nicene Council the Use of this Cycle had been known and this appears from an Epistle of St. Ambrose 'T is not a mean part of Wisdom to define the Day of the pascal Solemn Assembly both Divine Scripture instructs in it and the Tradition of our Ancestors who assembling at the Nicene Synod amongst other things relating to Faith did collect as well true as admirable Decrees for in that memorable
18 17 19 51 7 3 33 20 3 51 32 37 18 48 20 24 8 4 3 49 4 24 36 38 19 18 20 57 9 4 34 18 4 57 41 39 19 49 21 30 10 5 4 46 5 30 45 40 20 19 22 3 11 5 35 15 6 3 49 41 20 50 22 36 12 6 5 43 6 36 52 42 21 20 23 9 13 6 36 12 7 9 58 43 21 51 23 42 14 7 6 41 7 43 3 44 22 21 24 15 15 7 37 9 8 16 7 45 22 51 24 48 16 8 7 38 8 49 11 46 23 22 25 21 17 8 38 6 9 22 16 47 23 52 25 54 18 9 8 35 9 55 20 48 24 23 26 28 19 9 39 4 10 28 25 49 24 53 27 1 20 10 9 32 11 1 29 50 25 24 27 34 21 10 40 1 11 34 33 51 25 54 28 7 22 11 10 29 12 7 38 52 26 25 28 40 23 11 40 58 12 40 42 53 26 55 29 13 24 12 11 27 13 13 46 54 27 26 29 46 25 12 41 55 13 46 51 55 27 56 30 19 26 13 12 24 14 19 55 56 28 27 30 52 27 13 42 53 14 53 0 57 28 57 31 25 28 14 13 21 15 26 4 58 29 28 31 58 29 14 43 50 15 59 8 59 29 58 32 31 30 15 14 19 16 32 13 60 30 29 33 â— I. I. II. III. I. II. III. II. II. III. II. III. II. II. III. IV. II. III. IV.      § 21. For the given time of Conjunction How to distinguish the Ecliptick Conjunctions from the Nâ—n-Ecliptick in the Julian Period under the Title Radix P. Jul. take out the corresponding Numbers under Motus Latitudinis Lunae and let the Numbers thus found be added together and let the Signs multiplied by 30 be changed into Degrees and added to the rest if any Further note that by frequent Observations Astronomers gather that the Solar Eclipses happen when in the time of the N. Moon the mean Motion of the Moon 's Latitude is under 12 D. or above 168 D. and below 192 D. or above 348 D. also the Lunar Eclipses do happen when in the time of the Full Moon the mean Motion of the Moon 's Latitude is below 17 D. 30′ or above 162 D. 30′ and below 197 D. 30′ or above 342 D. 30′ And although these Notes in finding out the Lunar Eclipses are sufficiently true yet the Solar are not so certain For it may happen tho' seldom for certain Reasons that an Occultation wholly or what 's more frequent in a certain Place only may be hindered but of this doubtful Momentous Case let the Astronomer be consulted § 22. Since those Parts of the Aequator which are Of the Reduction of time fâ—om oâ—e Meridian to anâ—tâ—er above and below the Horizon are the vulgar Measure of time and that the same Point in the Aequator can't ascend or descend at the same time every where it follows that it can't be the same Hour of the Day in all Places at once but the Sun will arise sooner towards the Eastern Parts and later towards the Western Parts of the World For Example if we would compare the Hour of the Day at Vranburg and Jerusalem together at which Place the Sun rises first there will be more Hours reckoned Now a good Watch shews the Jews to be 2 H. 16′ before the Vranburgers in the difference of Meridian but besides the Jews began their Days different from the Vranburghers viz. at Sun-set whereas all Europe else begin their Political Day from Midnight and the Mathematicians from Noon which last Computation being observed here the Jews are 18H and 2″ adding 16 Min. or is a whole Day excepting only 3 H. 14′ for generally in all Places by the Satellites of Jupiter the difference of Longitude in Degrees and Minutes are known which are easily converted into Time by allowing 15 Degrees for an Hour and so on Proportionably The End of the First Part. Breviarium Chronologicum BOOK IV. Treating in Particular Of the most Celebrated Epocha's Of which mention is made either in Sacred or Prophane History digested according to their Antiquities LONDON Printed in the Year 1699. Breviarium Chronologicum BOOK IV. Treating in Particular of the most Celebrated Epocha's CHAP. I. Of the Epocha of the World DEFINITIONS 1 Due Regard is to be had to the Computation of Years which according to the Tenure of the Sacred Writ of the Old Testament contains 1656 Years to the Deluge 2. Neither ought these Intervals of Time to be neglected which are transmitted to Posterity by the Prophane Histories 3. From whence it will appear that by right comparing the Sacred and Prophane Histories there must be counted 3949 Years according to the Dionysian or vulgar Aera from the first beginning of the World to the Birth of Christ 4. It seems to be very probable that by God's special Direction the first Year of the World was also the first of the Sabbatic and Jubilean Cycles 5. The first Day of the World used also to be fixed in one of the Cardinal Points of the Sun to wit either the Aequinox or Solstice 6. Both the Holy Scripture and the most Ancient Monuments of prophane History seem to intimate that the Beginning of the first Year of the World ought to be constituted in Autumn which has induced us to fix the first Day of the World in the Autumnal Aequinox 7. And forasmuch as by the Consent of the most exact Chronologers the first Nights immediately after the Creation of the World were enlightened by one of the principal Lunar Phases their Hypothesis ought also to be taken into consideration 8. Neither ought the Opinion of some other Chronologers to be neglected who maintain that since the Hebdomadic or Weekly Cycle owes its Offspring to the last Day of the Mosaick Hexameron and has thus continued ever since without Interruption to our time it may be gathered from thence that the first Day of the said Hexameron has likewise been the first Feria 9. This has induced Scaliger to affirm that the World was created in the Year of the Julian Period 764 on the 26th Day of October on the first Feria in the eighth Solar Cycle and the fourth Lunar Cycle 10. Wherefore there being according to Scaliger 's Ye investigate the year since the beginning of the Epocha of the World Computation 763 Years and 9 Months difference betwixt the beginning of the Julian Period and the beginning of the World If the said Number of Years and Months be added to the Number of Years of the World the Product will be correspondent to the Year and Month of the Julian Period But if the same be subtracted from the Julian Period there remains the time which is counted from the first beginning of the World § 1. NOT only the Gentiles who according Whether it be impossible to fix this Epocha upon a certain Foundation to the Opinion of
Breviarium Chronologicum BEING A TREATISE Describing the Terms and Most Celebrated Characters Periods and Epocha's us'd in CHRONOLOGY By which that Useful SCIENCE may easily be attained to Writ in Latin by Gyles Strauchius D. D. and Publick Professor in the University of Wittebergh And now done into English from the Third Edition with Additions Time of it self is nothing but from Thought Receives its Rise by lab'ring Fancy wrought From things consider'd whilst we think on some As present some as past or yet to come Creech 's Lucretius LONDON Printed for A. Bosvile at the Dial against St. Dunstan's Church and P. Gilburne at the Harrow the Corner of Chancery-Lane both in Fleetstreet 1699 Mr. LOCK in his Thoughts of Education page 327. speaking of the usefulness of Chronology says THE most useful Book I have seen in that part of Learning is a Treatise of Strauchius which is Printed in 12º under the Title of Breviarium Chronologicum out of which may be selected all that is necessary to be taught a Young Gentleman concerning Chronology STRAUCHIUS'S CHRONOLOGY TO THE READER Reader I Here present thee with the Translation of an Author who has never yet appeared in an English Dress one so famous for that sort of Learning he treats of that I thought it might prove no ungrateful Work to the Publick to make him speak our Language which has already been so great a Stranger to Chronology the Subject which our Author here so learnedly handles In it thou wilt find that Accuracy Method and Exactness that it may justly be esteemed the most useful Book of this kind that has ever yet appeared abroad in the World and withal so fully written that it contains all that is necessary to be taught a young Gentleman concerning Chronology The Usefulness of this Study I cannot better recommend to thee than in the Words of the Ingenious and Learned Mr. Lock who thus expresses himself upon this Occasion in his Extraordinary Thoughts concerning Education With Geography says he Chronology ought to go Hand in Hand I mean the general Part of it so that he may have in his Mind a View of the whole Current of Time and the several considerable Epocha's that are made use of in History Without these two History which is the great Mistriss of Prudence and Civil Knowledge and ought to be the proper Study of a young Gentleman or Man of Business in the World without Geography and Chrenology I say History will be very ill retained and very little useful but be only a Jumble of Matters of Fact confusedly heaped together without Order or Instruction 'T is by these that the Actions of Mankind are ranked into their proper Places of Times and Countries under which Circumstances they are not only much easier kept in the Memory but in that natural Order are only capable to afford those Observations which make a Man the better and the abler for reading them After this he extends his due Praises to our Author as the best Chronologer he has met with yet extant But herein he only follows the Opinion of the Learned World which has always discovered a particular Value for this Piece as may appear by the several large Impressions that have been bought up since its first Publication And 't is for this Reason I presume to set it in a clearer Light and more publick View that so a Book of such General Use and Concernment may not any longer be continued to a particular Set of Men Upon which score I hope this Translation may meet with an Acceptance and Entertainment suitable to the Worth and Character of the Author As to the Translation it self the Author's Method has been followed in every thing except in that tedious Way he has made use of by Question and Answer which breaking off so often the Thread of the Discourse renders it less pleasing to the Reader and not more useful This I have endeavoured and think may modestly say I have amended by turning the Author's Questions into a Marginal Summary of the adjoining Section and the Answer of it which in the Original is long and full of Quotations into the Section it self and these agree generally the several Responses there with which is to be hoped may be more agreeable and easier retained by thee The Quotations which are many in the Original and much used by most German Writers I have only taken the Sence of except such as are most material referring thee if such is thy Curiosity to the others in the Margin And where the Author is so prolix in Things of little Moment and only shews his Skill in confuting the Author of the Mystic Chronology and others not of his Opinion I have thought fit rather to give thee the Sum of it than cumber thee as Mr. Lock calls it Pag. 328 with his Arguments at large And lastly to make the Work as compleat as I could I have added several Tables which are of great use for the more clear understanding the ensuing Discourse particularly that useful one of Mr. Flamstead's about the Equation of Time R. S. THE CONTENTS INtroduction Page 1 BOOK I. Of the Terms in Chronology Chap. I. Of some Chronological Terms viz. Minutes Scruples Moments p. 8 Ch. II. Of Hours p. 11 Ch. III. Of Vigils and Watches p. 19 Ch. IV. Of Days p. 23 Ch. V. Of Months p. 32 Ch. VI. Of Years p. 39 Ch. VII Of Epacts p. 48 Ch. VIII Of a Lustrum Saeculum or Aevum p. 54 Ch. IX Of the Epocha Aera Cycle and Period p. 58 BOOK II. Of Chronological Characters Ch. I. Of Chronological Characters in general p. 60 Ch. II. Of Hebdomatick or Weekly Characters p. 62 Ch. III. Of the lesser sacred annual Character or the Sabbatic Cycle p. 71. Ch. IV. Of the greater sacred annual Character or the Sabbatic Cycle p. 83 Ch. V. Of the Solar Cycle p. 87 Ch. VI. Of the Lunar Cycle p. 91 Ch. VII Of the Cycle of Indiction p. 97 Ch. VIII Of the Character of the Roman Consulate p. 104 BOOK III. Of Periods Ch. I. Of the Period of Calippus p. 112 Ch. II. Of the Period of Hipparchus p. 119 Ch. III. Of the Victorian Period p. 123 Ch. IV. Of the Constantinopolitan Period p. 125 Ch. V. Of the Julian Period p. 131 BOOK IV. Of the Celebrated Epocha's Ch. I. Of the Epocha of the World p. 155 Ch. II. Of the Epocha of the Jews p. 174 Ch. III. Of the Epocha of the Deluge p. 179 Ch. IV. Of the Chaldean Epocha and the Reigns of the Assyrian Monarchs p. 191 Ch. V. Of the Epocha of the Years of Abraham p. 204 Ch. VI. Of the Epocha of the 430 Years the Jews sojourned in Aegypt of which Mention is made in Exodus 12. v. 40. p. 211 Ch. VII Of the Epocha of Inachus the Founder of the Kingdom of Argos in Peloponnesus and his Successours p. 216 Ch. VIII Of the Epocha of Cecrops the first Founder of the Kingdom of Athens and
the Nature and Constitution of CHRONOLOGY BOOK I. CHAP. I. Concerning some-Terms in Chronology and those the most common viz. Minutes Scruples and Moments 1. A Minute is usually the least Part of time which is commonly called a Scruple 2. A Scruple is one thing as it is taken in the usual and Mathematical sense and another as it is receiv'd in the Jewish 3. The Vulgar and Mathematical Scruple is the 60th part of an Hour divisible into 60 other Parts and so on whence they are called 1′ 2″ 3‴ 4 ' ' ' ' c. 4 A Jewish Scruple is the 1080th part of an Hour divided usually farther into Moments 5. A Jewish Moment is the 76th part of a Scruple § 1. FAbricius Paduanus (a) In Câ—â—en Temp. Annul p. 35. hath observ'd that the ancient Chronologers divided the Hours into Points Moments Vncias and Atomes So that the Point was the 4th part of The Ancients Division of in Hour an Hour a Moment the 10th part of a Point an Uncia the 12th part of a Moment and an Atome the 47th part of an Uncia so that a whole Hour contains 4 Points 40 Moments 480 Uncia's 22560 Atomes but this Division is now grown obsolete § 2. Yet Chronologers as well as Mathematicians Mathematical Division do not only divide the Hours and its Parts but also every Total or any thing that is like it into 60 Scruples For although the Division of the whole into Points may be free yet to avoid the Trouble of computing which Fractions cause except the 10 which is still better a more fit than this can't be found out especially if it be observed that those 60 Parts may be used as Integers as it may be more at large shewn in Arithmetick § 3. But the Author of the New Moons The Jewish Division gives this account why the Jews divided the Hour into 1080 Scruples viz. that because there is no Number more easily divisible into so many Parts as is the 1080 being that it can be divided by 2 3 4 5 6 8 10 12 15 20 c. § 4. And this the Jews according to their Institution of it Divine wonted Superstition and Boastings of Revelations will not have of any Humane Invention but assert it to be Divine Concerning which R. Samuel saith Isachar ascended into Heaven and brought from thence 1080 Parts § 5. Neither would they have this to have been By others used used by any others besides themselves since that from Aben Ezra to the 12th Chapter of Exodus these Portions are called the Parts of Israel tho' very falsely Scaliger having observed (b) Lib. 1. de Emend Temp. that both the Samaritans Arabians and Persians as well as other Eastern Nations have made use of this Division as well as they § 6. However to reduce those Jewish Scruples How to reduce Mathematical to Jewish Scruples to the Mathematical and these again to the Jewish you may say If 60 Mathematical Scruples give 1080 Jewish how many will the aforesaid Mathematical Scruples give And again if 1080 Jewish Scruples be equal to 60 Mathematical Scruples how many of them will be equal to the aforesaid Number of these And it will appear when the Operation is finished that one Mathematical Scruple contains 18 Jewish and one Jewish 3″ 20‴ of the Mathematical and on this Accounts are the following Tables calculated Math. Jud. 1 18 2 36 3 54 4 72 5 90 6 108 7 126 8 144 9 162 10 180 20 360 30 540 40 720 50 900 60 1080 Jud.  Math.   ″ ‴ 1  3 20 2  6 40 3  10 0 4  13 20 5  16 40 6  20 0 7  23 20 8  26 40 9  30 0 10  33 20  ′ ″ ‴ 20 1 6 40 30 1 40 0 40 2 13 20 50 2 46 40 60 3 20 0 70 3 53 20 80 4 26 40 90 5 0 0 100 5 33 20  ′ ″ ‴ 200 11 6 40 300 16 40 0 400 22 13 20 500 27 46 40 600 33 20 0 700 38 53 20 800 44 26 40 900 50 0 0 1000 55 33 20 § 7. Epiphanius reports that divers of the Marcosians so called from one Marcus a celebrated Wise Man who espoused the Valentinian Heresie Of some that divide the Hours otherwise divided the Hour into 30 Parts which Division was not peculiar to them but comprehended the two Equinoctial Hours whence undoubtedly it came to pass that whereas 30 Degrees were equal to that time the Marcosians divided their compounded Hour into so many Parts So likewise the Inhabitants of Cataja which the Ancients called Serica and the Subjects of the great Cham of Tartary divide the Year into 24 equal Parts so that every Part contains 15 Days and 2814 Particles and ten thousand of these Particles every one of which they call a Fenack answer to one Day amongst them Of which more hereafter CHAP. II. Concerning Hours 1. An Hour is commonly called the 24th part of a Day 2. There are two sorts of Hours some are called equal others unequal 3. Equal Hours which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those in which the Night and Day are divided into 24 equal Parts 4. Vnequal Hours which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are those wherein the time of the natural Day is divided into 12 Parts and the Night into as many § 1. ALthough some will have the Word Hour in Latin Hora divided from the Greek The Derivation â—f the Word Hour Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to limit or bound because it is the Measure of time yet the most common Opinion is that its Original is owing to the Egyptians because Macrobius * Saturn l. 1. c. 21. and from him many others observe that the Sun with them was called Horum of which Opinion Pausanias was also long since § 2. But the Word Hour has not always What it signifi'd formerly been of the same signification but in ancient times an Hour did indefinitely express a short space of time in which sense the LXX Interpreters have sometimes translated it and Vlpian in Athenaeus not without Reason doubteth whether it may be used as for a Definite or set part of the Day in the Writings of the Ancient Greeks Certain it is in St. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St Luke ch 14. v. 17. is used for Supper-time Besides Homer calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Coeli janitrices to which Ovid alludes bringing in Janus Praesideo foribus coeli cum mitibus Horis Some believe that heretofore the four Seasons of the Year wherein the Sun finished its Course had the Name of HOVRS as ancient Writings do testifie Others there are would have the Reason hereof to be that because an Horus instituted a certain three-monthly Year therefore the Ancients called Spring Summer Autumn and Winter Years nay the Year it self Horus of which thing
some Footsteps appear in this that the Greek Annals called them their Hori and their Writers Horographici And others there are also who in a particular Acceptation of the Word think that the Greeks call that Part of Time an Hour wherein the Dog-Star arises whence Galen in his Book de Alimentis calls those Horean Fruits which sprung up at that time wherein the Dog-Star arose and Horace says Flagrantis atrox hora Caniculae c. Lib. 3. O. 13 So that in general the Ancients by an Hour have signify'd an Age by the 12th Hour Old Age as in that Dialogue of M. Crassus and the King of Galatia What mean you says he art not thou now arrived at the 12th Hour and yet talkest of building a new City § 3. Herodotus relates (a) Lib. 2. that the Graecians Why the Ancients divided the Day into 12 Parts received from the Aegyptians the Use of the Pole the Gnomon and the twelve Parts of the Day and Pierius Valerianus (b) Hieroglyph Lib. 6. says that the Original of that Use among the Aegyptians was because their Priests were wont twelve times a Day to cry aloud with a howling Noise to their Cynocephalus and both Cicero and Marius Victorinus have taken notice of such a Ceremony to Serapis Galen remarks other things of this Number viz. that the Romans used it not only for their Hours but also in Weights Measures c. as being a Number divisible into many aliquot Parts § 4. And doubtless Astronomers according What Hours the Ancients had to the Motion of the Aequator have constituted equal Hours yet it is apparent that the Ancients used the unequal more than the equal Hours St. John says (c) St. John c. 10. 9. are there not 12 Hours of the Day which must be false if Equinoctial As likewise St. Matthew (d) Mat. 20. in the Parable of the Vineyard where those that came at 11 staid but one Hour and that place of Plautus in Pseudolus (e) Act. 5. Sc. 9. must mean the same Hours as well as this of Martial Otia Prisce brevi poteris donare libello Hora nec aestiva est nec tibi tota perit § 5. It is not known at what time the Custom of dividing the Days into Hours began among The dividing Days into Hours the most ancient Way the Aegyptians yet undoubtedly it is but of short standing amongst other Nations and chiefly the Romans which Censorinus (f) de Nat. Deorum C. 23. observes as an Argument that the Word Hour was not known amongst the Romans 300 Years after the Building of the City by reason there is not any mention made of 'em in the 12 Tables as the other Laws after that time do before which the Divisions were only before and after Noon § 6. The Turks not having Clocks as we have The Turks divided theirs the Priests in their stead stopping their Ears with their Fingers proclaim from the Top of their Mosks the Cock-crow the Break of Day Noon-tide Three of the Clock and Twi-light with a very high Voice The same Custom the old Romans used as appears by Martial Horas quinque puer nondum tibi nuntiat tu Jam conviva mihi Caeciliane venis And in Athenaeus mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mercenary Hour-teller and also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Parasite that declared Supper-time § 7. But amongst the many Instruments the The Ancients manner of noting the Hours of the Day Ancients made use of to distinguish their Hours the Sun-Dial or Heliotropia is certainly the most ancient For in the Holy Scripture we read (g) 2 King 20. of Ahaz's Dial where that great Miracle was wrought of the Sun 's going back ten Degrees about which not only R. Solomon but other Interpreters agree that those Degrees were the Indices of such parts of the Day Nor do we believe that this so publick a Machine was only in use amongst Mathematicians as Salmasius fancies against whom Dion Petavius very well urgeth that then it would not be the Custom to erect them so publickly in the Market-places and much more from hence the Falsity of a contrary Opinion doth appear that the Use of Fortune-tellers and Astrologers were very severely forbidden by the Jews However the Use of Dials was not only long since known to the Jews but to other Nations as the Greeks as Diogenes Laertius reports and the Romans as Pliny (h) D. L. Lib. 7. C. 60. relateth Pomponius also gives an Account of a famous Dial in the Field of Mars which Persius speaks of when he says Stertimus indomitum quod despumare Falernum Sufficiat quinta dum linea tangitur umbra § 8. And since we cannot at all times be A Description of the Roman Clepsydra so happy as to enjoy the Light of the Sun the ancient Romans or rather the Greeks to make some amends for the frequency of Storms c. found out according to the Ingenuity of that Age an artificial Invention The Author as Pliny (i) L. 7. C. 60. writes was Scipio Nasica which Pancirollus gives the following Description of They took says he a Vessel made of Glass in the bottom of which was a narrow Hole done about with Gold lest the Water should wear it away On the other part of the Vessel was drawn a right Line having the twelve Hours set upon it after which they filled the Vessel with Water which issued Drop by Drop out of the little Hole they thrust a Cork into the Water fastned to a little Wand the end of which pointed at the 1st Hour and as the Water fell down more at the 2 d 3 d c. Hours This in the Greek was called a Clepsydra and with us an Hour-Glass § 9. Natural Hours are not every where Natural Hours not every where unequal unequal since that there cannot be any difference of Hours Artificial and Natural as to the Quantity with those that live under the middle of the Torrid Zone or under the Aequator where the Signs of the Zodiack ascend directly Yet is it otherwise with those that live under the Temperate Zone if the Sun be in the Equinoctial Points § 10. And it is commonly thought that all the Hours of the Day which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equal one with another are equal one with another not considering that the very Days from Noon to Noon are unequal and then their Parts can never be equal but since the Inequality is but little a Mathematician ought to know it but 't is but of little moment in ordinary Uses § 11. Unequal Hours are called Planetary because Astrologers have taught with greater Vanity Why artificial are called Planetary and Superstition than Certitude that the several Planets rule in several Hours beginning this Order from the first Hour on Sunday and continuing of it as you may see
in the Table annext in which it is supposed against all Astronomick Reason that Venus Mercury and the Sun were the Inferiour Planets Mars Jupiter and Saturn Superiour ones All which were the Dreams of an unhappy Age. A Table of the Hours of the Day DAYS I II III IV V VI VII 1. ☉ ☽ ♂ ☿ ♃ ♀ ♄ 2. ♀ ♄ ☉ ☽ ♂ ☿ ♃ 3. ☿ ♃ ♀ ♄ ☉ ☽ ♂ 4. ☽ ♂ ☿ ♀ ♀ ♄ ☉ 5. ♄ ☉ ☽ ♂ ☿ ♃ ♀ 6. ♃ ♀ ♄ ☉ ☽ ♂ ☿ 7. ♂ ☿ ♃ ♀ ♄ ☉ ☽ 8. ☉ ☽ ♂ ☿ ♃ ♀ ♄ 9. ♀ ♄ ☉ ☽ ♂ ☿ ♃ 10. ☿ ♃ ♀ ♄ ☉ ☽ ♂ 11. ☽ ♂ ☿ ♃ ♀ ♄ ☉ 12. ♄ ☉ ☽ ♂ ☿ ♃ ♀ Hours of the Night DAYS I II III IV V VI VII 1. ♃ ♀ ♄ ☉ ☽ ♂ ♀ 2. ♂ ☿ ♃ ♀ ♄ ☉ ☽ 3. ☉ ☽ ♂ ☿ ♃ ♀ ♄ 4. ♀ ♄ ☉ ☽ ♂ ☿ ♃ 5. ☿ ♃ ♀ ♄ ☉ ☽ ♂ 6. ☽ ♂ ☿ ♃ ♀ ♄ ☉ 7. ♄ ☉ ☽ ♂ ☿ ♃ ♀ 8. ♃ ♀ ♄ ☉ ☽ ♂ ☿ 9. ♂ ☿ ♃ ♀ ♄ ☉ ☽ 10. ☉ ☽ ♂ ☿ ♃ ♀ ♄ 11. ♀ ♄ ☉ ☽ ♂ ☿ ♃ 12. ☿ ♃ ♀ ♄ ☉ ☽ ♂ § 12. Unequal Hours may be reduced to How to reduce the uneâ—uâ—â— to equal equal by knowing first the Quantity of the Natural Day of which the time of the Year and Place being given and known say as 12 Hours is to the Quantity of the Natural Day so is one equal Hour to the unequal Hour that answers it by this means the Proportion between equal and unequal Hours will be so well known that it will be very easie to reduce them For Example suppose here at Wittebergh That the greatest Natural Day is 16 Hours and an half then one equal Hour 22′ 30″ will answer to an unequal Hour or the twelfth Part of the Natural Day § 13. There are several Computations of Of the Denominations of Hours an Hour amongst several Nations in their Denominations and setting of them in order The Graecians commonly began theirs from the Rising of the Sun the Italians from its Setting the Europeans generally from Midnight but the Vnequal Hours some do term them the Jewish as also Ancient § 14. The Custom of the Romans in their The Ancients Division of Hours for Labour Division of their several Hours of the Day for their ordinary Concerns Martial gives us the following Account of viz. Prima satulantes atque altera continet hora Exercet raucos tertia causidicos In quintam varios extendit Roma labores Sexta quies lapsis septima finis erit Sufficit in nonam nitidis octava palaestris Imperat extructos frangere nona teres Hora libellorum decima est Eupheme meorum Temperat Ambrosias cum tua cura dapes Et bonus aethereo laxatur nectare Caesar Ingentique tenet pocuia parca manu Tunc admitte jocos gressu metire licenti Ad matutinum nostra Thalia Jovem But the Greeks used six Hours only for the dispatching their Affairs spending the rest in the Refreshment of the Body and Mind whence these Verses Sex Horis tantum rebus tribuuntier agendis Vivere post illas littera zeta monet As also In sextam labor usque horam namque inde notantur Litterulis vitae commoda habere jubent CHAP. III. Of Vigils and Watches 1. A Vigil is a certain space of Time wherein the Natural Day and the following Night was formerly divided into certain Parts so called from the changings of Centinels or Watch-men 2. There are two Vigils one of the Day and the other of the Night 3. Those of the Day or rather Centries Watch and Wards were most commonly four equal Parts of a Natural Day each of which contained three Hours 4. And those of the Night with some Nations were four equal Parts of the Night of the same Continuance with the former 1. THE Ancient Division of the Night and The Ancient Division of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Day were into Evening and Morning of which the History of the Creation often makes mention and although the Lights were not created till the third Day yet the Motion of the first Light resembling the Sun that follow'd after might make a distinction of Evening and Morning § 2. The Name of Vigils or Watches arose The Names of the Vigil from the Watchmen changing their Posts every three Hours lest they might either fail and be over-wearied for want of Sleep or that too much time might be given to the Enemy to execute their treacherous Practices against the City whence it 's plain that it had its first Rise from a Military Custom and this Flavius Vagetius a confirms giving this Account of the same namely That out of every Century four Horse and as many Footmen were drawn forth to keep the Watch and that because it was difficult for the same to keep Guard all Night Therefore was it thought necessary to divide it into four Parts according to the Order describ'd before The Watch was set by Sound of Trumpet and call'd off by that of the Cornet Besides which the Tribunes appointed some of the chiefest to go about the Watch to see if any were remiss in or left their Posts § 3. But since we can find little about the Days Watches we shall only speak of those of â— Jews 〈◊〉 the Night Some think that the Jews divided the Night at least into three Watches the first of which began at Sun-set and lasted till Midnight whence in Job (b) C. 4. v. 13. it is called the Time when deep Sleep falleth on Men. The second is supposed to begin at Midnight and end at the Cock-crow where the third commences lasting until the Sun begins to rise And indeed the Jews themselves do frequently make mention of three Watches For in their Thalmud (a) De Re Mil. Lib. 3. Book of Prayers and Thanksgivings R. Isaac the Son of Samuel saith There are three Watches of the Night in every one of which the Holy and Blessed God sitteth roaring like a Lyon and saith Woe unto you Children for I have devoured my House by reason of your Sins and burnt my Temple c. and the like you may find in R. Salom (c) Ad Exâ—d 14. Conf Jud. 7. 19. But in the time of the New Testament it is plain that the Night was divided into four Watches a Custom probably introduced by the Romans as in those Places of Mat. 14. v. 25. Mark 6. v. 48. c. 13. v. 35. in which sense Suidas interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calling it the fourth Part of the Night § 4. Some think that the Jews received this Received from the Romans Custom of dividing the Night into Watches from the Romans yet without much Ground For as much as mention is made of the Jewâ—sh Vigils before ever the Name oâ— Empire of the Romans was known to the Jews But it cannot be
denied but that the Jews followed the Roman Custom when the Jewish Policy began to decline § 5. Yet the famous Scaliger (d) L. 7. dâ— Em. Tem. p. 637. is of opinion Another sort of Vâ—gâ—ls that the Jews as well as the Romans and Greeks divided their Night and Day into four Parts and called those Quarters the Vigils the first of which as he says was from Sun-set to Midnight The second also called the Middle as being betwixt the two Suns viz. the Setting of the one and Rising of the other was from Midnight to the Sun-rise After these was the Morning-Watch which began at Sun-rise and continued till Noon The last continued from Noon till Sun-set § 6. But the Romans distinguished their Night How the Romans divided the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Day by various Names some of which we find in the twelve Tables and others elsewhere the Beginning and End was Midnight after followed the Night after this the Cock-crow after this the Dead of the Night after this before Day after this Day-break after this the Morning after this the Forenoon then Noon after this the Afternoon then late after this the Evening then Twilight after this Candle-light after that Bed-time after that far in the Night then to Midnight and so Midnight again § 7. However we are yet in the dark as to How they and the Greeks agreed in this matter the Greeks agreeing with the Romans although it is no doubt but that in the time of War the Romans divided their Night into four Parts and some think that the Greeks imitated them herein tho' many Places in ancient Writings seem to contradict it From which it appears that the Greeks divided their Day and Night rather into three than four Parts as appears by Seneca in Thyeste where the Chorus is introduced thus Quo terrarum c. And in Andromache thus Partes ferè nox aima transierat duas Sen. Trag. Clarumque septem verterant stellae jugum c. And the Scholiast very clearly on the 10th Iliad of Homer For as the Poet divided the Day into three Parts viz. into Morning Noon and Evening so does he the Night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he would have the Hom. Iliâ—d Night to consist of Three Vigils CHAP. IV. Of the Days 1. A Day is that Space of time wherein the Sun in its rising and setting performs either an entire Course or a certain Part of the Globe 2. It is commonly divided into Natural and Civil 3. That Space of time is called the Natural Day which passeth betwixt Sun-rise and Sun-set 4. The Civil Day is that which contains one Revolution of the Heavens and so including also the Night distinct from the Natural Day whence the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Days also are either Holy-Days or not 6. Holy-Days are those wherein Business is laid aside which the Romans formerly called Nefasti 7. And those are made holy either by Divine or Humane Authority 8. Some People by Divine Right observe Sundays and other Holy-Days 9. But many Nations by Humane Imposition did heretofore vainly observe several Days and do at this time as may appear in the ensuing Discourse and the various ways of chusing them 10. Those that are not Holy-Days but Work-Days are also called Fasti being those wherein the solemn Offices are not performed either to the true God or the false Gods of the Gentiles § 1. THose that call that Space of time a The reason of the Natural and Civil Day Natural Day wherein the Sun is upon the Horizon are chiefly moved thereto because Nature and not Art effects that Day but those that would have it an entire Revolution of the Sun alledge that Nature intends a perfect Circulation likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called a civil Day because that the Citizens were wont to use it in dating their Contracts and other Civil Actions and again they call the Suns staying upon the Horizon an Artificial Day since that it 's then convenient for Artificers to do their Work and as some will add because the Differences of such days cannot be made but by the Workmanship of Almighty God and may be understood by the use of an Artificial Sphere § 2. But an Artificial Day is not taken in the same Not the same with all Authors Sence by all Authors for what in Chronology we call a Natural Day the same the Astronomers usually term an Artificial and what we call a Civil they call Natural § 3. The measure of the Civil Day according to The measure of a Civil day Chronologers and the Natural according to Astronomers is by the daily Motion of the Sun round the Earth or as Astronomers do otherwise speak it is an entire Revolution of the Aequator with so much over as answereth to the Suns own Motion receding in the mean time on the Ecliptick whence the Complements are unequal The mean ones are 59′ 8″ in time 3′ 57″ by which part of time the Solar days exceed the day of the Primum Mobile § 4. The difference of a Natural day from The difference 〈◊〉 the Civil consisteth in their equality and inequality some calling those that are unequal Natural days and those that are equal Civil though very absurdly for those that dwell under the Aequator have all Natural days equal and if we should speak truly Civil days are not equal by reason of the inequality of what is added so if a Country just under the Pole was habitable its Inhabitants would have their Natural day neither equal nor unequal for it is called equal or unequal in respect of each other however they would know no other day till the year was past Yet it is true in an Oblique Sphere for its Inhabitants would have their Natural days unequal whence Ovid when he would describe an impossibility says Longa dies citior brumali tempore noxque Lib. de Pâ—nto 2. Tardior hybernâ solstitialis erit And heretofore also Boetius Tu Frondifluae frigore brumae Stringis lucem breviore rotâ Tu cum fervida venerit aestas Agiles noctis dividis horas § 5. Yet all Civil days are equal and precisely All Civil days precisely 24 hours 24 hours for in that time an entire Revolution of the Aequator from rising to setting is performed but because the Sun like other Stars whilst it turns round so quickly upon the Aequator hastens towards its rise performing its mean daily course in 59′ 8″ but the space is unequal and hence the former degree of the Ecliptick together with a degree of the Aequator being come to the Meridian the Sun wants some little space to compleat which a little part of time should be added besides 24 hours which by reason of the Suns apparent unequal Motion will be unequal as above but this is fully rectified by the Famous Astronomer Mr. Flamsted in his Calculation of the following Table of
of several Nations in their Of the various beginnings of days fixing the beginning of their days is very great as well as that of their Months and Years but as to several of the Ancients this following Memorable Distich gives some small account of viz. Atticus occasum spectat Babylonius ortum Nox media Ausonii media at Lux perplacet Vmbris § 8. Those People indeed that have computed Those that begin their day from Sun-set their days from Sun-set are such as have observed the course of the Moon for in that time the Rule of the Lunar Seasons appear in the Starry Orb this they may perhaps have preferred to all others in imitation of Moses which there is no question but by the Jews Arabians Athenians and other Eastern Countries as well as in Africa was made use of § 9. And this also was used by the Babylonians From Sun-râ—se Chaldaeans Syrians and Persians whom Dionysius Petavius (b) L. 7. de Doct. Temp. p. 609. Ptolomaeus and Hypparchus following accounted their beginning of their day from Sun-rise § 10. But the Custom of Calculating the From Midnight days from Mid-night is chiefly ascribed to the Ausonians the most Antient Inhabitants of Italy with whom it is very well known the Romans did agree for many years and probably this may be the reason of its Institution because that from that time wherein the Sun hath travers'd the lower part of the Meridian it will then begin to rise again so that there might be a sort of Harmony betwixt the beginning of the year and day for of this Ovid thus speaks Principium capiunt Phoebus annus idem Plutarch brings other Reasons besides this in his Problems which may be seen in Varro and from him in (c) Noct. Aâ—â— Lib. 3. c. 2. Aulus Gellius § 11. And the Vmbrians a People well known From Noâ—â—â—ide in Italy near the Appennine Mountains and the Adriatick Sea whom the Greeks supposed only to have surviv'd the General Inundation whence their Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or showery as Pliny (d) Plin. l. â— c. 14. and Solinus (e) Cap. 8. would have their Original usually accounted their Day from Noon with whom the Hetruscians the Borderers on the aforesaid Appennine Mountains do agree And because the Meridian is a fixed immovable Circle and easie for Observations the Mathematicians have followed this Custom two several Ways some beginning their Days slower by 12 Hours and others sooner by the said time than the Civil of the former sort were Tycho Braye and his Followers of the latter Alphonsus and his Disciples § 12. But many Authors of good Account How by the Aegyptians disagree concerning the Aegyptians Alexander ab Alexandro (f) Geneal Dier Lib. 4. l. 20. says that the Aegyptians and Athenians began their Day at Sun-set which lasted to the same time next Day Others there are who have given out that the Aegyptians together with the Chaldaeans began their Day from Noon-â—â—de whom Christmannus upon Alfraganus follows Pliny (g) L. 2. 77. says that the Aegyptians computed their Civil Day from Midnight to Midnight Nor are there wanting Arguments that will prove them to have begun their Day from Noon which way Ptolemy frequently follows But Salmasius considering those Difficulties makes use of this unheard of Solution For he supposeth (h) Exercit Plin. p. 552. the Aegyptians not to have had Vnequal Years but Equal and yet the Year consisted of 365 Days and a Quarter which fourth Part or six Hours he supposes to be added every Year whence it hapned that if the first Year began at Midnight the next began six Hours later or in the Morning the third at Mid-day and the fourth at Sun-set So that the first Day of every Year had not a certain but fourfold Beginning in respect of the Hour But since this Opinion seems contrary to all other Authors it is not to be relied on And we shall still retain the same Opinion that the Aegyptians at least some of 'em began their vulgar Year at Sun-rise § 13. The Gauis and ancient Germans seem How by the Ancient Gauls and Germans but little to differ from the Jewish Custom about this matter since these People observe the Moon in their Affairs which Tacitus takes notice of when writing of the Germans They assemble says he on certain Days either upon a New or Full Moon unless any thing accidental or unexpected falls out And it is probable that those Days began from Sun-setting according to the Custom of other People which observed the Moon 's Motion as Tacitus farther confirms For transacting Business they believe this Juncture of Time the most auspicious Neither do they reckon by Days as we do but by Nights and they so order and appoint things as if the Night seem'd to usher in the Day And Caesar writes almost the same thing of the Gauls This Custom the English observe to this Day which our Sennight derived from Seven Night and Fortnight from Fourteen Nights doth confirm But in Bohemia and Borders of Poland the ancient German Custom is observed where the Day is from Sun-set to the same time next Day so that the Clock at Sun-set may be heard 24 times § 14. The Jewish and Political European Time may be reduced to the Mathematick How to reduce the Jewish and Civil Day to the Mathematical beginning at Noon if you substract from the Jewish 18 Hours for so many Hours the Jewish Computation anticipates the Mathematical both in their Ecclesiastical and Civil Affairs a whole Day being added if without it no Substraction can be made the Remainder will shew the time sought But if our Political Time beginning from Midnight was to be compared with the Mathematical there will be no need of Reduction if in the Afternoon But if in the Morning add 12 to the given Hour and substract 1 from the Number of Days the Sum or Difference is the Mathematical time sought CHAP. V. Of Months 1. A Month is that part of Time wherein we usually divide a Year into 12 and sometimes into 13 Parts 2. Months are either Astronomical or Civil 3. Astronomical are those that depend on the motion of the Stars 4. And because we generally have respect to the Luminaries in ordering of 'em some we call Lunar and others Solar 5. A Lunar Month is that Space of time which is spent in the Revolution of the Moon through its proper Orb or from a Synod to a Synod and from the Appearance of the Moon after one Synod to its Appearance again after another 6. Hence Nature seems to produce a threefold Lunar Month that is a Synodical Periodical and Month of Illumination 7. The Lunar Periodical Month is that Space of time in which the Moon by her Motion returneth to the same Place of the Zodiack whence she departed 8. The Synodical is that Space of time from one Conjunction of the Luminaries till the
Suppeditat revocatque sinu Complectitur antrum Omnia qui placido consumit Numine serpens Perpetuumque viret squamis caudamque reducto Ore vorat tacito relegens exordia lapsu § 2. But Astronomical Years do not depend Of Astronomical years wholly on the Luminaries since by the Stars there could be no denomination of the year and it is very certain that the Saturnine year is computed to 955 days 12 hours or almost 30 Julian years and the Astronomers make the Jovian year to have 4331d or almost 12 Julian the year of Mars 687 days or almost 2 years but the years of Venus and Mercury as to their extent differ not much from the Solar Motion And the fixed Stars have also their Periods though they move but very slowly which is the reason a year of these according to Hipparchus and Ptolomee is equal to 36000 Julian to Alphonsus 49000 to Tycho Brahe and Kepler 25806 and to Longo-montanus 26046 as Ricciolus (a) Tom. 1. Almag notes these and others opinions and from him Macrobius observes (b) In form says c. 11. that a year is not only what we commonly call so but the Stars as well as the Luminaries have their years that is a Motion from a certain place of the Heavens to the same again § 3. The Tropical Astronomical year of the Why also called Tropical Sun is not so termed from the Solstices as some of the Ancients were of opinion but generally from the points of Changings and the Suns double Motion for many Authors shew that the Equinoctials as well as Solstitials are called Tropicks as Manilius (c) About the end of the 3. B. and Sextus Empiricus (d) L. 5 c. 1. in the Edition of Stephanus do make appear § 4. The Solar Sydereal Year is greater than the Tropical because the fixed Stars use their Less than a Solar Sydereal own Motion and whilst that the Sun performs it's course through the Zodiack they move 50″ faster towards the East therefore the Sun wants at least 21′ to be even with them and by so much is a Sydereal year greater than a Tropical § 5. Some will have it that the Achaians Solar Sydereal years by whom used made use of this Sydereal Solar Year which they began with the rise of the Pleiades or 7 Stars and that the Egyptians nicely observed the rising of the Sun with the Dog-Star as it appears from their Antient writings yet it is owing more to fancy than any Astronomical strictness to have respect to the Sydereal Solar Conjunctions and that more in such an Age wherein the slowest Motion of the fixed Stars was not sufficiently known § 6. But the Turks and Arabians make use of the Lunar year some-what adapted to civil use and the same custom is also observed in Tartary Siâ—m Japan Peru and other places and those that attribute this Custom to the Gauls and Germans seem not mistaken since Bede who doubtless was well acquainted with our Ancestor's their way of Computation is very plain that they made use of the Lunar year these are his words Cum verò Embolismus hoc est 12. mensium Lunarium annus occurreret superfluim mensem aestati apponebant ita ut tunc tres menses LIDA vocarentur ob id annus ille TRILIDI cognominabatur Yet the Ancient Names of the German Months oppose this opinion which as they are marks of the appointed Seasons so do they supply instances of a Solar year such are Giuli c. but some may say that these are later Names and our Ancestors only had 'em from the Romans § 7. The Lunar Year has this inconvenience The Inconveniences of the Lunar year that the same Months in several Lunar years have not the same Season the occasion of which is that the Lunar year being less than the Solar by almost 11 days in three years time every Month will have the Season of that which went before it and so further in succession of time viz. in 16 years those Months which were in Summer will be Winter and vice versâ a thing the Turks who use this sort of years are very sensible of § 8. However the Jews who follow the How the Jews appoint their Months Years Moons Motion in their Accounts by intercalating an entire Month retain still the same Seasons every Month and as often as there is the difference of 30 days between the Common Lunar and the Solar Year they substitute an Embolismal Month called the Veadar and hence it is that they have Lunar Months in the same Season and their year may not improperly be called Lunae-Solar § 9. But Kepler says that the Jews after their Of their Calendar after their Departure out of Egypt departure out of Egypt used only the Solar year so that thereby he would make the Lunar Solar Calendar but of late date His Description of it is in the following words Patriarchas quidem aio c. The Patriarchs says he made use of the Egyptian year of 365 days divided into 12 Months 11 of which contained 30 and the 12th 35 days But whereas the beginning of the Egyptian year went through all the Seasons of the year at their departure out of Egypt it hapned in Autumn whereas it should have hapned in the Spring for which reason Moses commanded the Month of first Fruits to be made the first Month by which the Egyptian movable year became fixed But admit this to be true it does not thence follow that a Lunar was Established according to the Egyptian way I know some Objections but shall not take upon me the place of an Adversary However this I confess the Jewish year until the Graecian Monarchy to have been Solar not Lunar and so he goes on further page 91. with whom Lydial agrees in this opinion Viz. That the Jewish year always began about the N. Moon and that all the other Months save the last did consist of 30 days Now this is not worth contending for for though it may well be supposed that the Jews after their Departure out of Egypt did not leave their Ancient Solar Form of the years for according to Josephus none of their Ancient rites as to their year were innovated yet however we cannot be perswaded but that their Ecclesiastical year from their departure out of Egypt to the time of the Macedonians were purely Solar without the least Regard to the Lunar Motion since we find frequent mention made of it in the Holy Scriptures § 10. As to Mystical Years since they are only Of the Julian year the Off-spring of one Man's Brain and never yet used by any sort of People what we have said of Months may indifferently be applyed to the years which are merely fictitious and grounded neither on Holy or Prophane Writings nor Revelation which the Author Hainlinus mostly seems vainly to value himself upon § 11. But Chronologers use the form of the Of the Julian year
27758 D. 18 H. 7′ 0″ supposing the Quantity of one Lunation to be 29 D. 12 H. 44′ 3″ the Sum of 27759 Days are attributed to one Cycle which agrees with neither of the other being less than one by almost 10 Hours and less than another by above 18 H. But that the Examination of the Cycles and Lunae-Solar Periods may be liable to less Difficulties we have thought fit to construct the following Tables whose Use is very great and obvious I. Tab. For Solar Tropic Years Y. Sol. Trop Days H. ′ ″ 1 365 5 48 55 2 730 11 37 50 3 1095 17 26 45 4 1460 23 15 40 5 1826 5 4 35 6 2191 10 53 30 7 2556 16 42 25 8 2921 22 31 20 9 3287 4 20 15 10 3652 10 9 10 20 7304 20 18 20 30 10957 6 27 30 40 14609 16 36 40 50 18262 2 45 50 60 21914 12 55 0 70 25566 23 4 10 80 29219 9 13 20 90 32871 19 22 30 100 36524 5 31 40 200 73048 11 3 20 300 109572 16 35 0 400 146096 22 6 40 500 182621 3 38 20 600 219145 9 10 0 700 255669 14 41 40 800 292193 20 13 20 900 328718 1 45 0 1000 365242 7 16 40 2000 730484 14 33 20 3000 1095726 21 50 0 4000 1460969 5 6 40 5000 1826211 12 23 20 6000 2191453 19 40 0 7000 2556696 2 56 40 8000 2921938 10 13 20 9000 3287180 17 30 0 10000 3652423 0 46 40 II. Tab. For Julian Mean Years Y. Jul. Days Hours 1 365 6 2 730 12 3 1095 18 4 1461 0 5 1826 6 6 2191 12 7 2556 18 8 2922 0 9 3287 6 10 3652 12 20 7305 0 30 10957 12 40 14610 0 50 18262 12 60 21915 0 70 25567 12 80 29220 0 90 32872 12 100 36525  200 73050  300 109575  400 146100  500 182625  600 219150  700 255675  800 292200  900 328725  1000 365250  2000 730500  3000 1095750  4000 1461000  5000 1826250  6000 2191500  7000 2556750  8000 2922000  9000 3287250  10000 3652500  III. Tab. For Lunations Lunat Days Hours ′ ″ 1 29 12 44 3 2 59 1 28 6 3 88 14 12 9 4 118 2 56 13 5 147 15 40 16 6 177 4 24 19 7 206 17 8 22 8 236 5 58 25 9 265 18 36 28 10 295 7 20 31 20 590 14 41 3 30 885 22 1 34 40 1181 5 22 6 50 1476 12 42 37 60 1771 20 3 9 70 2067 3 23 40 80 2362 10 44 12 90 2657 18 4 43 100 2953 1 25 15 200 5906 2 50 30 300 8859 4 15 45 400 11812 5 41 0 500 14765 7 6 15 600 17718 8 31 30 700 20671 9 56 45 800 23624 11 22 0 900 26577 12 47 15 1000 29530 14 13 30 2000 59061 4 25 0 3000 88591 18 37 30 4000 118122 8 50 0 5000 147652 23 2 30 6000 177183 13 15 0 7000 206714 3 27 30 8000 236244 17 40 0 9000 365775 7 52 30 10000 295305 22 5 0 CHAP. II. Of the Period of Hipparchus 1. Hipparchus 's Period is a System of 304 years Lunar and Solar which being elapsed the Ancients thought the Reckoning by the Lunar Motion would exactly coincide again with the Solar ones 2. This Period comprehends 3760 Months and 111035 Days 3. The Sum of these Days arises from the Multiplication of the Calippic Period viz. 27759 into 4 subtracting Vnity from the Product § 1. THIS is the Author that corrected the Of the Author of this Cycle Computation of Calippus and thought of a new one His Name was Hipparchus of Nicaea in Bithynia according to Strabo or the Island of Rhodes according to Ptolemy and he made such Proficiency in Astronomy that (a) Lib. 2. c. 26. Pliny says of him Nunquam satis landatus But whether this was the same with another famous Astronomer who was called Abrahis or Abrachis according as Lucas Gauricus and Josephus Blancanus thought you may read Clavius's (b) Vide Comment ad Joan. de Sacrobosc◠Sphaeram Disputations § 2. The Age of this Astronomer is sufficiently Of the time that Hipparchus lived and published his Period fixed from his own Observations for he takes notice of a Vernal Aequinox in the 3d Year of the 150th Olympiad that it hapned upon the 30th of Messori which is October the 3d. of the Jul. Period 4552 and on the following Years he gives us other Observations whereof Ptolemy mentions 8 and the difference betwixt the first and the last is 3◠Years Therefore he flourished in the time of the third Punic War and he gave himself up to this Study from the Year 4552 to the Year 4586 according to the Julian Account in which time 't is indisputable but he must have fixed his Period § 3. He found that the Period of Calippus Of the Reason why Hipparchus corrected the Calippic Period was assumed too great by near a Quarter of an Hour so that 4 Periods being elapsed the Moon would come to the old Place again in the Solar Calendar if one Day were subtracted which he accordingly did Of this Affair Longomontanus (c) Danic Theor. l. 1. c. 2. p. 175. thus writes Meto in 304 which hapned nearly betwixt him and Hipparchus had committed an Error of 5 Days in his Cycle then because he look'd upon the Solar Year to be almost 365¼ Days because he found the Conjunction of the Sun and Moon not so precise as it should be which Calippus thought of whilst examining an Eclipse of the Moon 6 years before the Death of Alexander the Great So that he corrected Meto subtracting one Day in every 4 Cycles from whence he made his own Period of 76 Years But whereas Calippus himself had usurped that the Solar Year consisted of 365¼ Days and also in the Course of the Moon it lost something Therefore Hipparchus in like manner corrected Calippus taking from him in 4 Periods or the space of 304 Years one whole Day and consequently 5 from Meto in that time But this Error of one Day committed by Calippus Hipparchus rejected for a whole Solar Year subtracting only so much after 304 years and one Day altogether in 304 years Hence it comes to pass that the Measure of the Tropick Year 365¼ Days is lessened by Hipparchus by the 300th part of one Day that is 4′ 48″ So that time should according to him be thought but 365 D. 5 H. 55′ 12″ § 4. For if according to the Rule of the preceding That Hipparchus did not follow in his Period what he thought of in his mind Tables you examine this Period 304 Solar Tropical Years make 111033 D. 15 H. 50′ 40″ But 3760 Lunations make 111035 D. 0H 37′ 24″ So that there remains an evident Disparity and the Error is owing to this that the Quantity of the Solar Year was assumed greater than the constant Account
or 360 Days but if a F. Moon then from six Signs assuming a whole Circle to make the Subtraction possible if need be if nothing remains the Character of the Moon 's Conjunction which is sought falls upon the end of the preceding Month if any thing remains and that Remainder be 12 D. 11′ 27″ in which case one Day 's Addition is necessary or if greater enter the 4th Table therewith which is constructed for Days and there seek the Remainder which if it answers exactly 't is done if not take the next less and subtract with the difference enter the 5th Table of Hours and if need be proceed to Minutes and Seconds The Sum of all which is the time to be reckoned from 12 a-clock at Vranburg the beginning of the Month Current If for other Places the difference of Longitude in time must be added or subtracted But you are to note 1st That if the proposed Month be not January you must first work for the Solar Cycle of the given Year by which you may know whether these Motions being taken out belong to a Bissextile or common Year 2dly The N. Moon of one Month being known that of the next is also known by adding 29 D. 12 H. 44 Min. or of the preceding by subtracting so much Wherefore if you take the time of the N. Moon and want the time of the following F. Moon add 14 D. 18 H. 22′ to the time of the N. Moon or if by the given F. Moon you would seek out the N. Moon preceding subtract the same Sum from the known time of the F. Moon and from hence the Conjunction of the Luminaries being known for any one Month of the Julian Year they are easily found for any other and for this the Table Lib. 3. C. 1. will be useful The First Table of the Mean Lunar Motions for each of the Years in the Julian Period  Moon 's Longit. Moon 's Latit  S. O. ′ ″ S. O. ′ ″ Radix P. Jul. 8 10 41 19 4 26 7 11 I 4 21 48 49 5 11 56 31 II 9 1 26 11 10 10 39 17 III 1 11 3 33 3 9 22 3 IV 5 20 40 57 8 8 4 49 V 10 12 29 46 1 20 1 20 VI 2 22 7 9 6 18 44 6 VII 7 1 44 31 11 17 26 52 VIII 71 11 21 53 4 16 9 38 IX 4 3 10 42 9 28 6 9 X 8 12 48 5 2 26 48 55 XI 0 22 25 27 7 25 31 41 XII 5 2 2 50 0 24 14 27 XIII 9 23 51 40 6 6 10 58 XIV 2 3 29 3 11 4 53 44 XV 6 13 6 25 4 3 36 30 XVI 10 22 43 46 9 2 19 16 XVII 3 14 32 35 2 14 15 47 XVIII 7 24 9 57 7 12 58 33 XIX 0 3 47 20 0 11 41 19 XX 4 13 24 43 5 10 24 6 The Second Table for Years collected from the Julian Period  Moon 's Longit. Moon 's Latitude YEARS S. O. ′ ″ S. O. ′ ″ XX 4 13 24 43 5 10 24 6 XL 8 26 49 25 10 20 48 11 LX 1 10 14 8 4 1 12 17 LXXX 5 23 38 50 9 11 36 22 C 10 7 3 33 2 22 0 28 CC 8 14 7 5 5 14 0 56 CCC 6 21 10 38 8 6 1 24 CCCC 4 28 14 11 10 28 1 52 D 3 5 17 44 1 20 2 20 DC 1 12 21 17 4 12 2 47 DCC 11 19 24 49 7 4 3 15 DCCC 9 26 28 22 9 26 3 43 DCCCC 8 3 31 55 0 18 4 11 M 6 10 25 28 3 10 4 39 2 M 0 21 10 55 6 20 9 18 3 M 7 1 46 23 10 0 13 57 4 M 1 12 21 50 1 10 18 36 5 M 7 22 57 18 4 20 23 16 6 M 2 3 32 46 8 0 27 55 7 M 8 14 8 14 11 10 32 34 8 M 2 24 43 4 2 20 37 12 The Third Table for Months of the Common Year MONTHS Moon 's Longit. Moon 's Latitude  O. S. ′ ″ O. S. ′ ″ January 0 17 54 47 1 20 6 36 February 1 29 15 15 2 0 31 55 March 0 17 10 2 3 20 38 30 April 0 22 53 23 4 27 31 20 May 1 10 48 11 6 17 37 55 June 1 16 31 32 7 24 30 45 July 2 4 26 20 9 14 37 21 August 2 22 21 7 11 4 43 56 September 2 28 4 58 0 11 36 46 October 3 15 59 15 2 1 43 21 November 3 22 42 36 3 8 36 11 December 4 9 37 23 4 28 42 26 Of the Bissextile Year January 0 17 54 47 1 20 6 36 February 0 11 26 41 2 13 45 40 March 0 29 21 29 4 3 52 16 April 1 5 4 50 5 10 45 6 May 1 22 59 37 7 0 51 41 June 1 28 42 58 8 7 44 31 July 2 16 37 45 9 27 51 6 August 3 4 32 32 11 17 57 41 September 3 10 15 53 0 24 50 31 October 3 28 10 41 2 14 57 7 November 4 3 54 2 3 21 49 57 December 4 21 48 49 5 11 56 31 The Fourth Table for Days DAYS  Moon 's Longit. Moon 's Latitude  S. O. ′ ″ S. O. ′ ″ 1 0 12 11 27 0 13 13 46 2 0 24 22 53 0 26 27 31 3 1 6 34 20 1 9 41 17 4 1 18 45 47 1 22 55 3 5 2 0 57 13 2 6 8 48 6 2 13 8 40 2 19 22 34 7 2 25 20 7 3 2 36 20 8 3 7 31 34 3 15 50 5 9 3 19 43 0 3 29 3 51 10 4 1 54 27 4 12 17 37 11 4 14 5 54 4 25 31 22 12 4 26 17 20 5 8 45 8 13 5 8 28 47 5 21 58 54 14 5 20 40 14 6 5 12 39 15 6 2 51 40 6 18 26 25 16 6 15 3 7 7 1 40 11 17 6 27 14 34 7 14 53 56 18 7 9 26 0 7 28 7 42 19 7 21 37 27 8 11 21 28 20 8 3 48 54 8 24 35 13 21 8 16 0 21 9 5 48 59 22 8 28 11 47 9 21 2 44 23 9 10 23 14 10 4 16 30 24 9 22 34 41 10 17 30 16 25 10 4 46 7 11 0 44 1 26 20 16 57 34 11 13 57 47 27 10 29 9 1 11 27 11 33 28 11 11 20 27 0 10 25 18 29 11 23 31 54 0 23 39 4 30 0 5 43 21 1 6 52 50 31 0 17 54 47 1 20 6 35 The Fifth Table for Hours and Minutes  ☽ 's Lon. ☽ 's Lat. ☽ 's Lon. ☽ 's Lat. H O. ′ ″ O. ′ ″ ′ ′ ″ ′ ″ 1 0 30 29 0 33 5 31 15 45 17 5 2 1 0 57 1 6 10 32 16 15 17 38 3 1 31 26 1 39 14 33 16 46 18 11 4 2 1 54 2 12 19 34 17 16 18 44 5 2 32 23 2 45 23 35 17 47 19 18 6 3 2 52 3 18 27 36
Lyra almost all the Jewish Writers but especially Josephus (t) L. 1. anâ— c. 4. Menasseh ben Israel (u) Con p 18â— who cites a great Number of his own Country-men Alphonsus Testatus Torniellus Scaliger Petavius Helvicus Bhemius Maestlinus Vobo Emmius Calvisius Philippus Cinverius Jacobus Vsserius Joannes Temporarius Hainlinus Helwigius all the Russians and other modern Nations to which Opinion we also subscribe § 7. And we will alledge here in short the Arguments Reasons elledged fâ—r 〈◊〉 Assertion which commonly are or may be made use of for the Confirmation of this Opinion among which are some of the Rabbi's which contain more Vanity than Certainty 1. Because the Patriarchs in most ancient times always began the Year in Autumn and that therefore the Jews would not without an express Command begin their Ecclesiastical Year in the Month of Nisan 2. Because the Time of gathering the Fruits of the Earth which without doubt was in Autumn in Palestine is called the Revolution of the Year in the Holy Scripture 3. Because it is said (x) Exod. 23. c. 16. 34. c. 22. that the Deluge began in the second Month to wit in respect of the Years from the beginning of the World And the same is mentioned by (y) L. 1. c. 4. Josephus to have been Marchesvan or the second in Autumn 4. Because the Sabbatic and Jubilean Years began in Autumn which being instituted for to let the Grounds rest during that time this Ordination of God would appear not so suitable if the Creation of the World had begun in the Spring 5. Because the Day of Expiation to be celebrated on the 10th Day of the Month Tisri seems to be instituted in Remembrance of the Fall of Adam But if Adam's Fall did happen in Autumn consequently the Creation of the World began about the same time 6. Because according to the most ancient Institution of the Jews the Story of the Creation of the World was to be read in the same Month Tisri 7. Because the (z) In 3 Reg. 8. vâ—a 2. Chaldean Interpreter asserts that the first Autumnal Month has also been the first of the World 8. Because there seems to be the same Relation betwixt Darkness and Light as there is betwixt Autumn and the other Seasons of the Year But Darkness was before Light and by consequence Autumn before the rest 9. Because it is said of the Trees That they contained their Seed within them which seems not to be so congruously applied to the Spring as to the Autumn 10. Because Rabbi Eliezer and some other Jews by transposing the first Word of Genesis interpret it thus according to their Cabbala § 8. Dionysius Petavius affirms that God commenced Whether the World was created about the time of the N. Moon the great Work of Creation in the year of the Julian Period 730 on the 20th day of October on the first Feria and that the Moon was at the full on the 27th of October on the second Feria some Hours after Midnight and that consequently on the fourth day being the 29th of October when the Moon was created it appeared somewhat in its Decrease But it appears more probable to me that the World or at least the great Luminaries were created about the New Moon so that our first Parents saw the Moon Cornicular before the first Quarter and thus encreasing till the Full Moon whereas if it be supposed that the Creation of the World was begun in the Full Moon they must have seen the Moon first in its Decrease and afterwards in its Increase and consequently in its retrograde Course § 9. The Arguments arising among the Chronologers Of the difference among the Chronologers concerning the Lunae-Solar Characters concerning the Lunae-Solar Characters at the time of the Creation of the World may conveniently be divided into several Classes For there are some who altogether reject the Consideration of these Characters among whom one of the chiefest is the Author of the Mystical Chronology There are secondly not a few who fix these Characters depending on the Motion of the Sun and Moon a De Doctr. Temp l. 9. c. 6. on the first Day of the Mosaick Hexaemeron being of Opinion that on the same day when the Work of Creation was begun both these great Luminaries did enter into one certain Cardinal Point of the Sphere of which Opinion is also Dionysius (b) De Doctr. Temp. l. 9. c. 6. Petavius The Third Classis consists of such as appoint the Fourth Day of the Creation to the Aequinox and principal Lunar Phasis this being the Time when God created the great Luminaries Some says Jacobus Capellus begin this Time of the N. Moon and the Aequinox on the first Feria when the Light was created But it appears to me more probable that they ought to begin on the 4th Feria when the Sun was created Michael Moestlinus and Laurentius Codomannus are constant Adherers to the same Opinion In the fourth place there are also some who appropriate these Characters to the first Day of the second Week of which Opinion are (c) In Can. Chron. Vbbo Emmius and (d) L. 5. emend Temp. Scaliger Neither ought in the 5th Place the Opinion of Mr. William Lange (e) L. 2. de Enn. Christ to be pass'd by in Silence who says thus The Creation of the World was in the Spring on the first Day of the first Week of the first Month of the first Year To extricate our selves in some measure out of these Difficulties I see no better Remedy than to have Recourse to the most exact Account that can be made according to the Lunae-Solar Tables with this Caution not to insist so much upon these fictitious Motions which as Hainlinus well observed are only invented by the Astronomers for better Method's sake than upon the true and real ones Accordingly we have pursuant to the Hypotheses of the Danish Astronomy which are the Basis of our Mathematicall Tables investigated the Lunae-Solar Motions to begin with Sun-set according to the Custom of the Jews in Palestine   Oct. f. H. ′ ″ Tempus Syz. med an 764 27 2 7 36 20 Intervallum addendum    7 32 6 Tempus Syz. verae  27 2 15 8 26    Sign Gr.   Longit. ☉ med   6 2 40 30 Anomalia ☉ med   6 2 19 57 Prostaph ☉ Add.     5 11 Longit. ☽ à ☉ med   0 3 49 37 Anomal Lunae   1 19 57 32 Prostaphaer Lunae Subtr    3 44 28 Anomal Aequinoct   8 2 29 30 Prostaph Aequin Add.     24 19 Verus Locus Solis   6 3 10 6 Verus Locus Lunae   6 3 10 6 From whence it appears that on the same day of October in the year 764 of the Julian Period on which (f) Isag in Cal. Cap. 7.
Common Year was divided into  Days 1. The abounding Year containing 355 2. The common Year containing 354 3. The defective Year containing 353 The Embolismaean Year was likewise divided into  Days 4. The abounding Year containing 385 5. The common Year containing 384 6. The defective Year containing 383 These Varieties of Years proceeding from the Interpolation of Days affected only the three Months Adar Marchesvan and Casleu For in the Embolismaean Year there were two Months of Adar and in the abounding Year the Month Marchesvan was always compleat as in the defective Year the Month Casleu was always defective So that in the first there were always three successive compleat Months in the last always three successively defective CHAP. III. Of the Epocha of the Deluge 1. This Epocha ought in all respects to be congruous to the Hebrew Text written by Moses 2. According to the 5th and 7th Chapters of Genesis the Distance betwixt this Epocha and that of the World ought to be 1656 years 3. It must agree in all respects with the other Intervals of Time till the Beginning of the Vulgar Christian Epocha which contains 2293 years 4. Care is to be taken that none of the Patriarchs be involved in the Waters of the Deluge 5. Thus it will fall in the Year of the Julian Period 2420 in Autumn in the Cycle ☉ 12. ☽ 7. 6. And since therefore there are 2419 years and near How to investigate the years since the Deluge 10 months difference betwixt the Beginning of the Julian Period and the Epocha of the Deluge if the said Sum be added to the Number of years since the Deluge the Product will be exactly correspondent to the Year of the Julian Period But if the above said Number of Years and Months be subtracted from the whole Product the Residue shews the Year and Month of the Epocha of the Deluge § 1. PLiny in his Natural History (a) Bibl. l. 1. Diodorus Whether the years of the Patriarchs were monthly years Siculus as likewise (b) Saturn l. 1. Macrobius with many others relate that among the Aegyptians their Years were in most ancient times sometimes of one Month sometimes of two three or four Months which has perhaps moved Varro according to (c) L. 2. c. 13. Lanctantius his Testimony to interpret the Computation of Moses not of Solar but Lunar Years But this may be sufficiently confuted by that Mention is made in (d) Gen. 8. 13. Genesis of the first second and seventh Months which destroys this Notion (e) 14. 8. Gen. 7. v 11. c. 8. 5. Besides that according to this Supposition the Patriarchs must have procreated Children at the Age of five six and seven Years as is most evident in (f) Gen. 11. 26. Thara the Father of Abraham who is said to have begot Abraham in the 70th Year of his Age. § 2. And as most Chronologers agree in this Point Whether they were Soâ—â—r or Luâ—ae-Solar years that the Years used by the Patriarchs have not been much different from those in the Julian Calendar so they are divided in their Opinions whether in those Ancient Times they made their Computations by Lunae-Solar or Solar Years The Jews are of Opinion that the Year of the Deluge was the same with their ordinary Year conâ—isting of 12 Months according to the Motion of the Moon Some of their Rabbi's have been vain enough to pretend to persuade the World that during the time of the Deluge the two great Luminaries did not appear above that Hemisphere and that Noah did distinguish the Times of the Days Nights Months and Years partly by the Natural Instinct that was in some Beasts within the Ark of distinguishing the Times as in the Ass Cock Turkey c. partly by a certain Gem of the same Nature with that by which they say Moses knew the exact difference of Times when he conversed with God for 40 Days There are not a few among the Christians but especially Henricus Buntingus and William Lange who agree with the Jews in this Supposition concerning the Lunae-Solar Years But Scaliger is quite of another Sentiment being perswaded that before the Babylonian Captivity there were not the least Footsteps of these Lunae-Solar Years to be met with in the Holy Scripture because it is said of David and Solomon That they had twelve Officers which provided Provisions for the King and his Houshold each Man made Provision for his Month in the Year And that therefore if the Lunae-Solar Year had been in use among the Jews of that time there must have been thirteen Officers by reason of the Embolismaean Year consisting of thirteen Lunar Months It is for this Reason that Scaliger as well as Johannes Behmius Vbbo Emmius Sethus Calvisius and others plead for the Solar Year at the time of the Deluge each Month like the Aegyptians consisting of 30 days with an Addition of five Days at certain Intervals I must confess 't is of no great Consequence as to the Historical Truth whether we admit the Lunae-Solar or Solar Years yet It cannot be denied but that there are strong Probabilities to be met with in the History of the Deluge which appear in behalf of the Solar Years It is said in g Genesis That on the 17th day of the second Month all the Fountains of the Cap. 7. v. 11. Earth and the Windows of Heaven were opened and (h) Cap. 8. v. 3. that the Waters began to abate after the end of an hundred and fifty Days (i) Cap. ib. v. 4. and that the Ark rested on the seventeenth Day of the seventh Month. From whence it is evident that these could be no Lunar Months each of which consisting only of 29 Days and 12 Minutes could not make up the Number of 150 Days It is therefore most probable that they regulated themselves at that time according to the same Calendar which afterwards was called the Aegyptian each Month of which contained exactly 30 Days and at the end of every Year an Addition was made of five Days besides that at the end of every Age consisting of 120 Years of which also mention is made in (k) C. 6. v. 3. Genesis there used to be a further Addition of fix other Days In which point also (l) Lib. 9. C. 9 de Doct. temp Dionysius Petavius seems to agree with Scaliger though in most other Matters he is contradictory to his Opinion § 3. The following Table represents the vast Disproportion betwixt the Greeks on the one and Dâ—ffâ—rence betwixt the Hebrew and Greek Computations the Hebrews and Latines on the other side concerning the Number of Years of the Antediluvian Patriarchs According to the Hebrews Years LXX Int  From the Creation to Seth are 130 230 Gen. 5. v. 3 From thence to Enoch 105 205 6 From thence to Cainan 90 190 9 to Mahaleel 70 170 12 to Jared 65 165 15 to Enoch 162 162 18 to Methuselah 65
then High-Priest CHAP. XXXIV Of the Antiochian Epocha or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chief Characters of the Antiochian Epocha are 1. The Beginning of this Epocha is coincident with that time when the Battle of Pharsalia was fought where Pompey 's Army was put to an entire Rout and he himself slain soon after through the Perfidiousness of Septimus Salvius and Achillus 2. The 2 d year of the Reign of the Emperour Leo was the 506th 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which year to wit on the fourth day of the Month Gorpiaeus the same with the Month of September by the Romans hapned a great Earthquake which shook almost all the Houses of the New City according to (a) L. 2. c. 12. Evagrius 3. In the 150th year of this Epocha under the Reign of Trajan there hapned another most terrible Earthquake mentioned by the same Evagrius 4. In the 575th year of this Epocha on the first day of the Month of Xanticus our first of April the Emperour Justin being at the Point of Death constituted Justinian his Sister's Son his Consort in the Empire according to the same (b) L. 4. c. 9. Evagrius 5. The first year of this Epocha is coincident with the 1969th year of Abraham Euseb Vpon which year Eusebius speaks concerning the Antiochian Computation 6. In the same first year of this Epocha began likewise the first INDICTION which was followed afterwards by others as it is well observed by Scaliger so that the Antiochian Years divided by 15 the Residue shews the true Character of the Cycle of Indictions From these and other Characters but especially those remarked by Evagrius it may be concluded that this Aera began in the year of the Julian Period 4665 Cycl ☉ 17. ☽ 10. in Autumn If therefore 4664 Years and 9 Months be subtracted Any certain year given of the Julian Period to fâ—â—d out the year since the beginning of this Epocha from any certain year of the Julian Period the Residue shews the year since the Beginning of the Antiochian Epocha § 1. IN the Chronicle of Alexandria it is observed that Liberty was proclaimed at Antiochia This Epocha began in Autumn on the 20th day of May which if it be so it follows that the Epocha of the Antiochian Liberty had its Beginning before the Battle fought betwixt Caesar and Pompey The Battle of Pharsalia being according to the Testimony (c) L. 3. B. G. of Caesar himself fought when it was near Harvest-time But most of the best Chronologers agree in this point that this Epocha had its Beginning not in the Spring but in the Autumn next preceding the Battle of Pharsalia For which Reason Scaliger and Calvisius appoint the first day of October for the Beginning of this Epocha which in my Opinion would have been better on the 22d of September this having been anciently the Beginning of the Indictions § 2. John Christopherson an Englishman a famous Why this Epocha is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpreter of the ancient Graecians has translated the Words of Evagrius where he makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Year in which Antiochia received its Name but quite beyond the Purpose Antiochia having received its Name above 260 Years before this Epocha from Antiochus besides that the Greek Word does not admit of this Explication The Opinion therefore of Scaliger appears most probable that thereby they had a Respect to the Cycle of Indictions which was begun with the first Years of this Epocha CHAP. XXXV Of the Julian Epocha The Julian Epocha begins with the Correction of the Calendar which was begun 1. When Caesar then High-Pontiff was the third time and Em. Lepidus Consuls of Rome according to (a) C. 2. De Die Nat. Cens and Dio. 2. The Julian Years owe their Offspring to the 4th Consulship of Caesar according to the same Cens Loc. Cit. 3. The 283 d Julian Year is coincident with the same Year that Ulpius and Ponticanus were Consuls at Rome and with the Year since the Building of the City 991 according to Cens Cap. 21. From whence we conclude that the first Julian Year began on the first of January in the Year of the Julian Period 4669 Cycl ☉ 21. ☽ 14. and that consequently the preceding 4663th Year was the Year of Confusion If therefore 4668 years be subtracted from any certain given year of the Julian Period the Any certain year given of the Jul. Period to find out the year since the beginning of this Epocha Residue shews the year since the Beginning of this Epocha And if to the Year of this Epocha the before-mentioned Number of Years be added the Product easily shews the Year of the Julian Period § 1. JVlius Caesar finding that the Pontiffs of Why Caesar altered the Form of the Year Rome whose Care it was to intercalate the Years which were to be Lunae-Solar Years had abused their Authority and managed this Intercalation according to their own Conveniency and to oblige their Friends according as they were inclined to lay down sooner or later their Magistracies resolved to correct this Corruption Of which see Censorinus § 2. (b) Lib. 26. Rer. Gest Ammianus Marcellinus gives an Account How this was affected at large how Caesar proceeded in the Correction of the Old Calendar The Sum and whole Basis of which is That Sosigenes did make the Solar Tropick Year consist of 365 Days and 6 Hours but that the 6 Hours were not to be accounted till all together they made up one Day which was to be added to the 4th Year on the 22d of February so that this Interval of 48 Hours was to be accounted for one and the same Day Of which see also Celsus § 3. The Year of Romulus began with the How the Months were ordered in the Julian Year Month of March according to the Poet Martis erat primus mensis Venerisque secunduâ— Haec generis princeps ipsius ille pater Tertius à Senibus Juvenum de nomine quartus Quae sequitur numero turba vocata fuit But under the Reign of Numa Pompilius the Romans were pleased to add the two Months of January and February so that January was the first of which the Poet has the following Words Primus erat Jani mensis quia janua prima est Qui sacer est imis manibus imus erat Postmodo creduntur spatio distantia longo Tempora bis quini continuâsse viri At the time of Julius Caesar therefore the same Order was observed in the Months which is retained to this day § 4. The Motive that induced Caesar to begin the Julian Year with the first of January or Why Caesar begon the Year with the first of January the Hybernal Solstice is thus represented by the Poet Dic age frigoribus quare novus incipit annus Qui melius per Ver incipiendus erat Omnia tunc florent tunc nova temporis aetas
Et nova de gravido palmite gemma tumet c. After having said much more in Praise of the Spring the Poet makes this Answer Bruma novi prima est veterisque novissima Solis Principium capiunt Phoebus annus idem § 5. The Year which preceded the first Julian Of the Year of Confusions Year was called the Year of Confusion because it consisted by reason of the Neglect of the Intercalations of 15 Months or 445 Days as is evident from the Words of Censorinus Caesar says he when High-Pontiff of Rome in his third Consulship and in the first of Emil. Lepidus to correct what had been neglected before intercalated two Months consisting of 67 Days betwixt the Months of November and December having already added 23 Days to the Month of February and this made that Year to consist of 445 Days And (c) Vit. Caes Suetonius represents the Correction of Caesar in the same manner from all which it is evident that the Year of Confusiâ—â— began on the 14th day of October in the Year of the Julian Period 4667. § 6. Though Caesar had been very careful in appointing the exact time of Intercalation yet The Correction of the Julian Tears Caesar having been slain in the second year of this Epocha out of Ignorance of those who had the Management of the Calendar these Intercalations were made sooner than it ought to have been which induced Octavius Augustus to undertake the Reformation of these Julian Years which is thus related by Macrobius The Priests says he have given Occasion to a new Error by their Intercalations For whereas they ought to have intercalated that Day which is made up out of four times 6 Hours at the latter End of each 4th year at the Beginning of the 5th they did make this Intercalation at the Beginning of each 4th year This erroneous Intercalation was continued for 36 years together in which time 12 Days were intercalated instead of 9. This Mistake was likewise corrected by Augustus who ordered that the 12 next following years should not be intercalated that these three Days which by the Over-hastiness of the Priests were introduced might be swallowed up thus in this Interval Afterwards he ordered pursuant to Caesar 's Intention that at the Beginning of each 5th year one Day should be intercalated and that this should for an everlasting Remembrance be cut in Brass § 7. It is undeniable that there is some Mutation in the Ingress of the Sun into the Celestial Whether the Julian Years need another Correction Points and that likewise the Feasts of Easter have been misplaced in the Old Calendar Nevertheless I cannot see any sufficient Reason which should induce us to approve of the Gregorian Correction or any other but rather to retain the ancient Form of the Year as in the times of Julius Caesar and without cutting off a Day by reason of the Preceding Equinoxes to investigate the Plenilunium Paschale out of the most exact Astronomical Tables and to â—ix the Feast of Easter on the first Feria next ensuing the said Plenilunium thus following the Footsteps of both the Emperours Julius and Constantine For it is well known that the first regulated the Publick and Civil Records according to the Motion of the Sun in which he followed the Opinion of Sosigenes and his Solar Year We have before us the Examples of many great Mathematicians and of Ptolemy himself who did not reject the Fasti Nabonassarei tho' in the same no Account was made of the Hours belonging to the Solar Year and what should move us to pretend to any new Alterations in the Julian Calender which agrees much more with the Celestial Motions For what Detriment is it to the Common-wealth if â—â—e Equinox be fixed now on the 9th or 10th Day of March which in the times of Julius Caesar used to fall out upon the 23d Day of the same Month On the other hand what a Confusion would it be if by rejecting the Julian Year we should be put under a Necessity of rendring useless all the Astronomical Tables and the Julian Period For which Reason it is that Johannes Keplerus who was Mathematician to three Emperours when he compiled his Tabulas Rudolphinas did not follow the Method of Gregorius but retained the Julian Computation Neither need we like Gregorius be at the Charge of many thousand Pounds to find out the Paschal Plenilunes the same being without great Difficulty to be investigated out of the Astronomical Tables where the Equinoxes and Plenilunes have their exact appointed times To be short as the Church does not impair the Civil Power so the Feasts need not interfere with the Imperial Records especially at this time when we may make use of the Words of the (a) Col. 2. v. 16 17. Apostle Let no Man judge you in respect of any Holy Day or the New Moon or of the Sabbath-Days which are a Shadow of things to come CHAP. XXXVI Of the Epocha of the time of Herod and the Reigns of the Foreign Kings over the Jews 1. Herod who afterwards was sirnamed the Great was by Antipater declared Prince of Galilea when he was scarce 15 years of Age. (b) L. 14. c. 17. Antiq. L. 1. c. 8. de Bell. Jud. Josephus 2. This was done after Julius Câ—â—â—r had put a happy Period to the Alexandrian War and had conferr'd great Honours upon Antipater the Father of Herod (c) L. â—4 c. 15. 17. Ant. Jos 3. This same Herod solliciting for Succours against the Parthians was by Anthony and Augustus with Consent of the Senate and People of Rome declared King of Judaea in the 184th Olympiad when C. Domit. Calv. the second time and C. Asin Pollio were Consuls of Rome whose Consulate was coincident with the Year before Christ 40 according to the vulgar Epocha See (d) L. 19. v. 26. Jos 4. The City of Jerusalem was besieged and taken by Herod and Sosius in the Sabbatick Year when M. Agrippa and Canid. Gallus were Consuls at Rome in the 185th Olympiad in the third Month on the Day of their great and solemn Fast on which Day the said City was likewise taken by Pompey 27 years before See (e) L. 14. c. 18. Ant. Josephus These Characters shew the taking of this City to have been coincident with the 37th year before Christ 5. The Battle betwixt Anthony and Augustus was fought near the Promontory of Actium in the 7th year after Herod had taken the City of Jerusalem according to Josephus (f) L. 15. c. 17. which Battle hapned in the 31st year before Christ and in the 15th Julian Year as shall be shewn hereafter 6. Herod was confirmed in the Kingdom and had the Crown which he had laid down of his own accord restored to him when Augustus marched into Egypt which was in the 2 d year after the Battle of Actium and the 30th year before Christ 7. Herod lived but eight Days Josephus says
on the 6th Hour the Day was converted into Night so that the Stars appeared in the Firmament There was likewise felt a great Earthquake in Bithynia which ruined the greatest part of the City of Nicea 7. Christ suffered in the Month Nisan which was the first in the Ecclesiastical Year and on the 14th day of the same Month at the time of the Full Moon according to the Words of God (r) Exod. 12. v. 2. This Month shall be unto you the Beginning of Months it shall be the first Month of the Year to you Speak you unto all the Congregation of Israel saying In the 10th day of this Month they shall take to them every Man a Lamb according to the House of their Fathers a Lamb for an House And you shall keep it up till the 14th day of the same Month and the whole Assembly of the Congregation of Israel shall kill it in the Evening And they shall take of the Blood and strike it on the two Side-Posts and on the upper Door-Post of the Houses wherein they shall eat it And they shall eat the Flesh in that Night rost with Fire and Unleavened Bread and with bitter Herbs they shall eat it Of this same Feast of the Passover (s) L. 3. de Vit. Mos Philo has these following Words On the fourteenth day of the same Month when the Moon is at the Full the Jews celebrate their publick Feast of the Passover which the Chaldaeans call Pascha From these Characters those who adhere to the Opinion of Scaliger conclude that our Saviour did eat his last Passover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Year of the Julian Period 4746 Cycl ☉ 14. ☽ 15 on the 3 d day of April and that on the same day according to the Jewish Computation Christ suffered Death If therefore from any certain year of the Julian Period How to find out any year of these Epocha's 4745 Years and 3 Months be subtracted the Residue shews the year since the Passion of Christ And if the said 4745 Years and 3 Months be added to the known Year of this Epocha the Product will be correspondent to the Year of the Julian Period § 1. THere are various Opinions concerning the Characters of this Epocha but those The various Opinions of the Fathers concerning this Epocha before alledged may be look'd upon as the choicest the Ecclesiastical Characters alledged by the Ancient Fathers being for the most part involved in many Errors and contradictory to themselves The most of them are of Opinion that our Saviour did not teach in publick above one Year and some Months and that he was crucified in the 2d Year after his Baptism which Opinion they found upon the Prophecy of (t) C. 61. v. 1. Isaiah The Spirit of the Lord is upon me because the Lord hath anointed me to preach good Tidings unto the Meek he had sent me to bind up the Broken-hearted to proclaim Liberty to the Captives and the opening of the Prison to them that are bound To proclaim The ACCEPTABLE YEAR of the LORD and the Day of Vengeance of our God to comfort all that mourn Which Prophecy is applied to Christ by (u) C. 4. v. 19. St. Luke So that many of the ancient Fathers have fixed the time of the Death of our Saviour in the 30th year of his Age and in the 15th or 16th year of the Reign of Tiberius on the 25th day of March which Opinion among the Modern Authors Ger. (x) Diss de Temp. Dom. Pass Joh. Vossius has likewise embraced But as we shall have Occasion to shew hereafter our Saviour did celebrate more Passovers after the Beginning of his publick Ministry Neither was the Paschal Full Moon coincident with the 6th Feria in that Year which is appointed by the Fathers for the Passion of Christ Neither is it agreeable to that remarkable Observation of the Eclipse by Phlegon Neither do these Fathers agree in their Opinions among themselves For Tertullian Clem. Alexandrinus Julius Africanus Lactantius and St. Austin affirm that Christ preached but one Year in publick whereas St. Jerome allows two Ignatius three and Irenaeus more years the last of them being of Opinion that Christ was 50 years old when he suffered Death From whence it appears that the Opinions of the Fathers concerning this Epocha is built upon a very uncertain Foundation § 2. Among the Ancients Beda and the Moderns Ger. Joh. Vossius have made use of this Method How many Passovers Christ celebrated after the Beginning of his Ministry to investigate the Year of the Passion of Christ from the Number of the Passovers celebrated by him after the Beginning of his Ministry tho' it be evident that the last is invoâ—ved in the same Difficulties with the first the Chronologers differing as much in their Opinion if not more concerning the last as the first For First there are some who allow of no more than one Year and a few Months after his Baptism as has been mentioned before Secondly Some allow of three Passovers after the Baptism of our Saviour among whom is Epiphanius St. Hierom Beda Nich. de Lyra Alphonsus Tostatus Pererius Maldonatus Calvinus Musculus Dionysius Petavius and Helwigius There are Thirdly others who affirm that our Saviour did celebrate four Passovers after his Baptism The first they pretend to prove out of the 2d Chapter v. 13 23. of St. John the second out of the 4th Chapter v. 35. and the 5th Chapter v. 1 of St. John the third out of the 6th Chap. v. 4. and v. 2. of St. John the 4th out of the 12th Chap. v. 1. of St. John the 22d Chap. v. 1. of St. Luke the 14th Chap. v. 1. of St. Mark and the 26th Chap. v. 1. of St. Matthew Of which Opinion are (y) Nat. ad Joh. 5. Corn. à Lapide Baronius Torniellus Beza Junius Jansenius Henr. Pâ—ilippi Hugo Grotius Franciscus Toletus Joh. Wicâ—mannus and most of the Dutch Interpreters Fourthly Scaliger Calvisius Helvicus Calixtus Wilhelm Langius Causabonus Deckerius and Rob. Bailius allot 5 Passovers after the Baptism of Christ and Jacobus Hainlinus who makes the Interval betwixt the Baptism and Passion of Christ to consist of 5 years and a half does likewise allow 5 Passovers after his Baptism Among these different Opinions we adhere as we have done frequently before to that of Scaliger But the Difficulty is how to prove this 5th Passover out of the Holy Scripture which has been attempted by some by comparing Chap. 12. v. 1. of St. Matthew with the 6th Chap. v. 1. sequ of St. Luke Also by comparing the 9th Chap. v. 51. of St. Luke with his 10th Chap. v. 8. and 38. But it is our Opinion that we need not be so very anxious in finding out the 5th Passover in the Holy Scripture since tho' the same be not expresly mentioned yet no Inference is to be drawn from thence that the same may be proved from other
Aequation of Time viz. A Table of the Equation of Days by which may be found how much a good Pendulum Watch ought to be faster or slower than a true Sun-Dial every day in the Year Days Januar. Februa March April May. June ′  ″ ′  ″ ′  ″ ′ W. too f. ** W. too slow ″ ′  ″ ′  ″ 1 8 Watch too fast 52 14  46 10  08 0 46 4  12 1 W. too slow ** Watch too fast 02 2 9 14 14  45 9  51 0 30 4  14 0 49 3 9 36 14  43 9  34 0 14 4  14 0 36 4 9 58 14  40 9  17 0 01 4  14 0 24 5 10 19 14  36 9  00 0 17 4  14 0 12 6 10 38 14  32 8  42 0 32 4  13 0 01 7 10 58 14  27 8  24 0 46 4  12 0 14 8 11  17 14  21 8  06 1 00 4  10 0 27 9 11  35 14  14 7  47 1 14 4  08 0 40 10 11  52 14  07 7  28 1  28 4  05 0 53 11 12  09 14 Watch too fast 00 7 Watch too fast 09 1  40 4  02 1 07 12 12  26 13 52 6 50 1  52 3 Watch too slow 58 1 20 13 12  40 13 43 6 32 2  04 3 54 1  33 14 12  53 13 33 6 13 2  16 3 48 1  46 15 13  06 13 23 5 54 2  27 3 43 1  58 16 13  18 13 12 5 36 2  37 3 37 2  11 17 13  30 13 01 5 17 2  47 3 30 2  23 18 13  42 12  49 4  58 2  57 3  23 2  36 19 13  51 12  36 4  38 3  06 3  15 2  49 20 13  59 12  23 4  19 3  15 3  07 3  01 21 14  08 12  10 4  01 3  23 2  59 3  12 22 14  16 11  56 3  42 3  30 2  51 3  23 23 14  23 11  42 3  23 3  37 2  43 3  34 24 14  29 11  28 3  05 3  43 2  33 3  45 25 14  33 11  13 2  46 3  49 2  22 3  55 26 14  37 10  57 2  28 3  54 2  10 4  06 27 14  41 10  41 2  11 3  58 1  58 4  16 28 14  44 10  25 1  53 4  02 1  46 4  25 29 14  45    1  36 4  06 1  34 4  34 30 14  46    1  19 4  08 1  24 4  43 31 14  46    1  02    11  13    A Table of the Equation of Days by which may be found how much a good Pendulum Watch ought to be faster or slower than a true Sun-Dial every day in the year Days July Aug. Sept. Octob. Nov. Dec. ′  ″   ″ ′  ″ ′  ″ ′  ″ ′  ″ 1 4  52 4  42 3  40 13  15 15  29 5  53 2 4  59 4  32 4  00 13  28 15  21 5  25 3 5  06 4  21 4  21 13  42 15  12 4  57 4 5  13 4  11 4  42 13  55 15  02 4  27 5 5  20 4  00 5  03 14  08 14  51 3  57 6 5  27 3  48 5  24 14  20 14  40 3 Watch too slow * Watch too fast 28 7 5  33 3  36 5  45 14  32 14  27 2 59 8 5  37 3  23 6  06 14  43 14  14 2 30 9 5  41 3  10 6  26 14  53 14  00 2 00 10 5  44 2  56 6  47 15  03 13  46 1 29 11 5 Watch too fast 48 2  42 7 Watch too slow 08 15 Watch too slow 12 13 Watch too slow 30 0 59 12 5 51 2 Watch too fast ** Watch too slow 27 7 28 15 21 13 13 0 28 13 5 54 2 12 7 49 15 29 12 56 0 02 14 5 55 1 56 8 09 15 36 12 38 0 32 15 5 56 1 40 8 29 15 42 12 18 1 02 16 5 56 1 23 8 49 15 48 11 59 1 32 17 5 56 1 07 9 09 15 53 11 39 2 01 18 5  55 0 50 9  29 15  57 11  18 2 31 19 5  54 0 33 9  49 16  00 10  54 3 00 20 5  52 0 15 10  08 16  02 10  34 3  29 21 5  50 0 03 10  26 16  04 10  11 3  57 22 5  47 0 22 10  44 16  05 9  48 4  25 23 5  43 0 41 11  02 16  05 9  24 4  53 24 5  39 1 00 11  20 16  05 8  59 5  20 25 5  34 1 19 11  37 16  04 8  34 5  48 26 5  28 1 38 11  54 16  01 8  08 6  15 27 5  22 1 58 12  11 15  58 7  42 6  41 28 5  15 2  18 12  28 15  54 7  14 7  07 29 5  07 2  39 12  44 15  49 6  47 7  33 30 4  59 2  59 13  00 15  43 6  20 7  58 31 4  51 3  19    15  36    8  22 § 6. That the Distinction of the Day into The Ancient Distinction between Civil and Natural days Natural and Civil is very ancient plainly appears by that Stratagem the Thracians formerly made use of which as Strabo relates (a) Lib. 9. p. 277. was thus Ephorus says he Writes that the Thracians making Truce with the Boetians so that then they might have less regard to their Camps fell upon 'em by Night and destroyed them whereby they broke the Truce but the Thracians denied they did any such thing since that the Truce was made for the days and they fell upon them by Night whence is the Proverb Thracicum Commentum The like Story Plutarch relates in 's Laconick Apophthegms § 7. The Variety
of the Age of our Saviour and several other Ecclesiastical Characters before-mentioned § 5. There is not the least Question but that Dionysius sirnamed Exiguus a Native of Scythia Whether Dionysius Exiguus was the first Author of this Epocha and a Roman Abbot was the first Author of the Vulgar Aera of the Nativity of Christ about the Year 527 the Ancients accounting their Years before that time either from the Building of the City of Rome from the Consuls or the Emperour Dioclesian or from the first Indiction See W. Langius (d) L. 1. c 1. de An Christi § 6. In the Roman Martyrology published by the Conterning the Synchronism◠mentioned in the Roman Martyrology Authority of Pope Gregory XIII and revised by the Command of Pope Vrban VIII we find these following Words which are every year on the 25th day of December read in publick In the Year since the Creation of the World when God created Heaven and Earth 5199 And since the Deluge in the 2957th and the Birth of Abraham in the 2015th year From Moses and the time of the Israelites leaving of Aegypt in the 1510th And from the time of David 's being anointed King in the 1032 d Year In the 42 d annual Week of Daniel In the 194th Olympiad In the 752 d Year since the Building of Rome in the 42 d Year of the Reign of the Emperor Oct. Augustus when the whole World was blessed with Peace In the 6th Age of the World Jesus Christ Eternal God and Son of the Eternal Father conceived from the Holy Ghost 9 Months after his Conception was born in Bethlehem of Judaea from the Virgin Mary But the Roman Catholick Writers themselves acknowledge the many Contradictions contained in the Synchronisms of this Martyrology as may be seen in Baronius and Dionysius Petavius and may be easily refuted out of several of the preceding Chapters § 7. There being neither the Day nor the The different Opinions concerning the Month and Day of the Nativity of Christ Month of the Nativity of Christ mentioned in the Holy Scripture this has given Occasion to several different Opinions For 1. there are not a few among whom is Tho. Lydiott who maintains Christ to have been born in the Spring which Opinion was already embraced by some at the time of Clemens Alexandrinus and Paulus a Bishop of Middleburgh (e) L. 19. c. 4. in his Treatise of the Day of the Passion of Christ presented to the Emperour Maximilian pretends to fix the Day of the Nativity of Christ on the 25th of March exactly at the time of the Vernal Aequinox 2. There are others who affirm that our Saviour was born in Autumn which Opinion however they pretend to prove by different Arguments For Beroaldus calls to his Aid the half Annual Week mentioned by Daniel (f) C. 9. and the Sabbatick and Jubilean Years and the Feasts of Expiation which had their Beginnings in Autumn but Josephus Scaliger has recourse to the Levitical Order instituted by David (g) 1 Chr. c. 23 v. 27. c. 25. v. 7. from whence he deduces the time of the Ministry of Zacharias and from thence the Conception of John the Baptist and consequently his Birth and the Nativity of our Saviour 3. Others are of Opinion that Christ was born on the 6th day of January which makes Scaliger in his Animadversions upon Eusebius affirm that the whole Christian Church in the East did at the time of Eusebius and in the preceding and next following Age believe that Christ was born on the 6th day of January and according to (a) Col. 10. Cassianus the Aegyptians did celebrate the Nativity of Christ on the same day Last of all the most general Opinion is that Christ was born on the 25th day of December which being maintained by many Learned Men and among them by St. Chrysostom is received in our Churches and is most agreeable to my Judgment CHAP. XLI Of the Epocha of the Passion of Christ 1. Christ suffered after he had for some time after his solemn Inauguration by the Holy Ghost described by (b) C. 3. St. Luke taught upon Earth both by his Words and Deeds it being evident out of the History of the Gospel and especially out of the Parable of the fruitless Fig-Tree mentioned by (c) C. 13. v. 7. St. Luke that our Saviour after the Beginning of his Ministry was several times present at the Solemnity of the Passover 2. Christ suffered when Josephus Caiaphas was High-Priest among the Jews as is manifest out of (d) C. 11. v. 49. St. John (e) C. 3. v. 2. St. Luke and (f) C. 4. v. 6. the Acts which Dignity he enjoyed from the eighth Year of the Reign of Tiberius and from the 4741st year of the Jul. Period till the 15th year of the Reign of Tiberius and the 4748th year of the Jul. Period when according to Josephus (g) L. 18. c. 3. 6. Antiq. he was deposed by Vitellius and Jonathan the Son of Annas substituted in his Place 3. Christ suffered when Pilate was Praefect of Palaestine according to the Testimony of the Evangelists and (h) L 18. c. 4. Josephus The first Founder of this Name says Tacitus (i) L. 15. Annal. was Christ who under the Reign of Tiberius was put to Death by Pontius Pilate then Governour of Palaestina But Pontius Pilate was 10 years Praefect of Palaestina to be counted backwards from the Death of Tiberius to wit from the Year of the Jul. Period 4740 till the Year of the Julian Period 4750. Vitcllius says Josephus (k) L. 18. c. 5. Antiq. having made his Friend Marcellus Governour of Judaea ordered Pilate to return to Rome to answer before Caesar concerning such Matters as were objected against him by the Jews Thus after he had governed the Province for whole 10 years being forced to submit to the Orders of Vitellius he undertook a Journey to Rome but before he could reach the City Tiberius died 4. When Herod Antipas was Tetrarch of Galilee (l) Luk. 23. v. 6. who afterwards in the 4th year of the Reign of Caius was banished and Agrippa was substituted in his Place See Josephus (m) L. 19. c. 7. Ant. 5. When the Full Moon of the Passover was coincident with the 6th Feria and when our Saviour eat the Passover with his Disciples See (n) C. 19. v. 31. St. John (o) C. 15. v. 42. St. Mark and (p) C. 23. v. 56. St. Luke 6. In the same year that hapned that notable Eclipse mentioned by the Evangelist (q) Mat. 27. v. 45. Luk. 23. v. 45. in the following Words From the 6th Hour there was Darkness over all the Land unto the 9th Hour And concerning which Eclipse Phlegon Trallianus has left a remarkable Observation to Posterity In the 4th Year says he of the 202d Olympiad there hapned the greatest Eclipse that ever was known before For