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
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
any Sabbatic or Jubilean year is concerned with Petavius Lib. 1. c. 4. two years of the Julian Period with the first in respect of the 3 Months the latter in respect of 9. This premised note that to all the year of the Julian Period considered in respect of the 9 we are to add 6 and divide the Sum by 7 and the Remainder is eitherâ—o and then ' tâ—s a Sabbatic year if any it is the Cycle of the Sabbatic year belonging to the year given But if the same Character be sought in respect of the latter Months of the Julias year omit the Addition of 6 and let the given Sum of years be divided by 7 and you have it as before But the Rule of Scaliger in this (c) Jâ—l Isag p. 9. Affair is this All the Sevens of the Solar Cycle are the 7th Years of the Week And therefore what year soever shall happen after the next 7 of the Solar Cycle that is the first year of the legal Week c. is to be understood of the years of the Julian Period considered not in respect of the former but latter Months § 16. Although in the Opinion of the Mystic Chronologer the way of finding this Character The manner of finding the Character of the Jubilean Cycle in the years of the Jubilean Period in the Julian Period may seem intricate since the Quantity of the mystic Jubilean year has nothing common with the Quantity of the Julian yet we shall not deliver a less easie Method of finding the Character of the Julian Cycle and 't is that whereby we found before the Character of the Sabbatic Cycle Therefore to any years of the Julian Period considered here in respect of the 1st 9 Months nearly add 20 to the Number of the years of the Julian Period divide the Sum by 49 and the Remainder is either of which always shews the Jubilean year or else 1 2. 3 when it shall determine that year in the Jubilean which the remaining Number expresses § 17. The Ancients thought the Solstices c. The Cardinal Times of the Aequinoxes and Solstices are constantly applied to certain days of the Julian Kalendar fixt and they relate of Sosygenes that he thought that neither in his nor succeeding Ages the Winter Solstices could happen but upon the Calends of January Thus also the Fathers in the Nicene Council that the Vernal Aequinox cou'd not recede from the 20th or 21st of March but the Event shews that both were deceived For 't is now evident that the Winter Solstice with the other Cardinal Times have fallen otherwise § 18. Although very many after different Of finding the time of the Vernal Aequinox ways were wont to think of a Method how to find the time of the Aequinoxes and Solstices yet we doubt not but ours which follows is most compendious easie certain and accommodated to Chronological Calculations The Foundation of it and first of all of the Table by whose Help the Computation is performed is twofold First it 's evident that Tycho Brahe at Ween in the year of Christ 1584 observed the Vernal Aequinox on March the 9th 21 H. 30 M. Afternoon and that the same Day of Observation was on a Bissextile 70 D. from the Calends of January in like manner in the following year 1585 he observed the Vernal Aequinox to happen on the 10th day of March 3 H. 19 M. and in the year 1586 March 10th 9 H. 8 M. Secondly (d) L. 1. Theor. c. 5. Longemontanus thus determined the Quantity of the Tropic Year The Quantity of the Tropic Year says he is now more subtilly and with greater diligence observed by us than any one before to be 365 D. 5 H. 48 M. 58 Sec. the Anticipation being limited and subtracted from the Mean of the Julian Year 365 D. 6 H. c. From these Hypotheses we have constructed the following Table whose Use is this At the compleat given Year of the Julian Period in which the time of the Vernal Aequinox is sought take out the Numbers of Anticipation and subtract them from a Radix answering to the current year the time of the Vernal Aequinox is known reckon'd from Noon-day at Ween The Radix for the Given Year  D. H. ′ Bissextile 119 8 31 1st after Biss 117 14 31 2d after Biss 117 20 31 3d after Biss 118 2 31 A Table for anticipating the Aequinoctials in Julian Years according to the Hypothesis of the Danish Astronomy Years H. Min. Years Days Ho. Min. 1 0 11 100 0 18 28 2 0 22 200 1 12 57 3 0 33 300 2 7 25 4 0 44 400 3 1 53 5 0 55 500 3 20 22 6 1 6 600 4 14 50 7 1 18 700 5 9 18 8 1 29 800 6 3 47 9 1 40 900 6 22 15 10 1 56 1000 7 16 43 20 3 42 2000 15 9 27 30 5 32 3000 23 2 10 40 7 23 4000 30 18 53 50 9 14 5000 38 11 37 60 11 5 6000 46 4 20 70 12 56 7000 53 21 3 80 14 47 8000 61 13 47 90 16 38 9000 69 6 30 100 18 28 10000 76 23 13 § 19. From the time of the Vernal Aequinox subtract 89 D. 5 H. 40 Min. the Remainder To find the Solstices is the time of the Winter Solstice where you must note that in both the present and following Ages the Winter Solstice does not fall upon the mentioned but the preceding year and therefore that a Subtraction may be made the Days of the preceding year or at least of the last Month are to be added to the Sum from whence you subtract but if 93 D. 9 H. 15 M. be added to the time of the same Vernal Aequinox the time of the Summer Solstice is had to which last Sum let 93 D. 9 H. 15 Min. be again added and you have the time of the Autumnal Aequinox sought or if immediately you desire to know the Autumnal Aequinox from the Vernal add to that 186 D. 18H 30 M. and you have the time of the Autumnal Aequinox which again the following Aequinox manifests by adding to the time of the Autumnal 178 D. 11 H. 19 M. c. § 20. Whereas the Tables which Astronomers use begin either from the Epocha of the To find the Characters of the mean new and full Moons in the Julian Period World or that of Christ and therefore are not universal Ours shall be fitted to the years of the Julian Period whereby we can apply all Chronological Characters to all times The Use of the Tables constructed for this end is this Let there be taken out under the Title Rad. P. Jul. the compleat time proposed and let the corresponding Motions of the Moon 's Longitude be added thereto computing 60 Minutes to a Degree 30 Degrees to a Sign and 12 Signs to a Circle or one whole Period If then the N. Moon of any Month is sought subtract the above Addition from 12 Signs
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
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
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
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
necessary aforesaid Epacts be augmented by 3 and they will serve us Or if the Product of the Character of the Cycle of the Moon and 11 be divided by 30 the Remainder besides the Quotient will express the Number of the Epacts as is shewed in the Table hereafter § 12. The Use of Epacts is to shew in their The Vse of the Epacts Places the Moon 's Age and chiefly the Full Moon before Easter which is the Use the first Authors of the Epacts intended them for § 13. The difference of the Epacts of the The difference of Epacts of the Old and N. Calendars Ancient Calendars from the New is as much as the Sum of Days taken away whence Unites being subtracted from the Epacts of the old Calendar we have the Epacts of the New One. § 14. And if March or the Month that goes before How to know the Age of the Moon March be named the Sum of the Epacts or Days of the Month are said to shew the Age of the Moon but if that intended follow March the Number of the Month from March may be added and the 3 Min. as often as can be left out by which means the Age of the Moon every Month may be every Day known § 15. If we would find in the old Calendar How to find Easter the 14th Moon or Easter from the Epacts then the Sum of the Epacts being less than 26 must be subtracted from 47 if greater or equal to 26 they must be subtracted from 46 the Remainder will shew the Day reckoned from the Calends of March on which Easter ought to be assigned in the old Calendar § 16. The Epacts by shewing plainly the Age Why the Epact's are called the Golden Number of the Moon have obtained the Name of the Golden Number but yet the Wariest Chronologers are often mistaken who laying aside the more tedious way make use of this short way which shews the Errors both of the Julian and Gregorian Stile CHAP. VIII Of a Lustrum Saeculum or Aevum 1. A Lustrum is a certain Space of time anciently appointed for Civil Vse and tho' formerly it was reckoned to consist of 5 Years yet Chronologers do now repute it only as Four 2. An Aevum is sometimes taken for the Age of a Man sometime it denotes Infinite Duration 3. A Saeculum is the Space of One Hundred Years LVstrum which signifies a purging by Sacrifice is derived à Luendo from paying or The Lustrum and its Vse among the Ancients expiating For in times past when the Sacrifices were performed the Tributes were paid both by Capitation of the Men till the time of Constantine the Great as is now done amongst the Turks and also according to the Custom of Taxing Acres of Land and other Goods The Ancients also as Festus remarks were wont to lett out their (a) Vide Matth. Wesen paratitla ad dig L. 1. Tit. de Censibus Farms for the Space of a Lustrum § 2. The (b) Tit. Liv. and his Epitomizer Zonarus Lib. 2. Vide Cic. de Leg. Lib. 3. Fran. Hotoaeannus de Magist â—om p. 107. Ancients unanimously assert that T was the Duty of the Censors to purifie lustrate the People Lustration amongst the Romans was the Duty of the Censors These Leased out the Publick Revenues took care of the High-ways and publick Buildings examined the Riches of every City and inspected their Manners § 3. Servius Tullius Son-in-law of Tarquinius The fiâ—st Author of this Luâ—â—ration was Servius Tuliius Priscus introduced this Custom For of him (c) Liv. Lib. 1. C. 42. Livy thus writes He instituted the Valuation of every Man's Estate whence Taxes were laid not by Capitation of Men as formerly but according to their Estate In another Place (d) C. â—4 he ascribes to him the * Solum in the Language of the Etâ—â—â—ci signifies whâ—le Suovetaurilia or Solitaurilia an Immolation of a whole Bull a Ram and a Boar The Taxation of the Estate being made says Liâ—ius which he hastened by fear of the Law being made against those that avoided it as also by Threatenings of Death and Imprisonment all the Roman Horse and Foot appeared in Centuries in the Field of Mars where after Exercise he Iustravit purify'd the whole Army by the forementioned Sacrifice whence this Action was called the Lustrum being perfect at the finishing of the Taxation § 4. This Case is controverted amongst the The Return of the Lustrum amongst the Romans was every 5 Years Antiquaries (c) Plin. L 2. C. 47. G. â—udaeus in Pand ad L. c. Some will have it that the Lustrum amongst the Latines answers to the Olympiads amongst the Greeks viz. a Space consisting of 5 Years from Lustrum to Lustrum inclusive yet so as that every fourth Year being finish'd reckoning the Lustrum one on the beginning of the 5th a new Lustrum was performed and on the 9th another and so on But (f) Isid Hispal L. 5 C. 37. Eâ—ym â—arnab Brison de significat verb. L. 10. Jos Castâ—l Tab. Capit. Varro Ovid. Hor. others of better Authority will have but one Lustrum in five Years reckoning the Lustrum the last of the five Claudian is very particular in this matter Cum flavescentia centum Messibus aestivae dâ—â—â—ndens gargara falces Spectatesque iterum nulli celebrantia ludos Circumflexa rapit centenus secula Consul His annis qui Lustra mihi bis dena recensent Nostra ter Augustos inter pomoeria vidi Temporibus variis c. But perhaps this difference amongst Authors arises from the Change of the Lustrum For according to Livy when Aemilius was Dictator it was changed from 5 Years to one and a half However among all Chronologers at this time a Lustrum is reputed constantly for the space of four Years which was the first Opinion § 5. The Lustrum of Julian and Narbonassar There are two sorts of Lustrum the Nâ—bonassarean and the Julian differ but one Day the former consists of 3 common Years and one Bissextile which makes 1461 Days the other is made up of 4 common Years or 1460 Days § 6. The Aevum of the Ancients in its proper Aevum its Signification and received Signification pass'd for the Age of one Man and in this Sense 't is used by the Nurse in Seneca's Tragedies dissuading Hippolytus from a solitary Life Quam varia lethi genera mortalem trahunt Carpuntque turbam pontus ferrum doli Sed fata credas deesse sic atra styga Jam petimus ultrc coeliâ—em vitam probet Sterilis juventus hoc erit quicquid vides Vnius â—vi turba in semet ruet § 7. Philosophers use the Word Aevum to Other Significations of it amongst â—ther Writers signifie Duration or that which has a Beginning but no End whence the Duration of finite Minds is commonly expressed by this Word But Censorinus
they act preposterously who gives in their Chronological Writings whole Theories and those of the Sun Moon and fixed Stars which Petavius (c) De Doctrina temp lib. 8. De veris accutatis Solis ac Lunae motibus amborum deliquiis agitur à pag. 696. usque pag. 886. has also done in a very prolix Work whereas the Knowledge of Astronomy is supposed or taken for granted by a Chronologer § 3. It may sometimes happen the Aequinoxes Not only the mean timex the Aequinoes Solstices and Coniunctions of the Luminarier but also the true is necessary to be known by a Chronologer Solstices also the mean New and Full Moons may fall upon another Day as the true may but whereas to find out the true Places of the Luminaries require a more prolix Calculation let the Chronologer consult the Astronomer But whereas such Alteration seldom happens he may being not perfect in Astronomy be content with the Knowledge of the mean Motions § 4. The Conjunction of the Planets their Other Astronomical Characters besides what are laid down may be assigned mutual Aspect their Ingress into other Points of the Zodiack besides the Cardinal ones with other Characters yet less frequent may be made use of in Chronological Concerns CHAP. II. Of the Hebdomatic or Weekly Character 1. The Weekly Character is that whereby we distinguish one Day of the Week from another 2. The Week is a System of 7 Days continually recurring and to this end divinâ—ly ordained That the Memory of the six Days Creation might be preserved that the seventh might be kâ—pt holy and that Man and Beast might rest 3. One Denomination of the Days of the Week is vulgar owing its Original to Gentilism Another Chronological repeating the Order of the Days in the Week 4. In common Vse the Days of the Week are denominated from the Planets in this Order The first from the Sun the second from the Moon the third from Mars c. 5. The Chronological Denomination of the Days of the Week is disposed in Order as the first Day is called Feria prima the second Feria secunda c. § 1. AT the Creation the 7th Day was The Observation of the 7th Day or the Hebdomatic Character was in use from the Creation of the World sanctified and from hence Men to whom that Law was given ought to continue it so since that Sanction was made only (a) Mark 2. 27. because of Man but upon the 7th Day of the Creation this Sanction was made from thence there is derived the REmarkableness of this Character add to this the Mention of the Sabbath in Scripture as a noted thing even before the (b) Exod. 16 26. Law was made which without doubt the Author of the Epistle to the d Heb. refers asserting that eternal Rest which God had prepar'd for his Children not only by the Possession of the Holy Land but also by that Sabbath which was prefigured from the Original of the World Some also will refer to this that Passage of (d) Gen. 8. 11. Noah who in the time of the Flood sent not out the Birds till after the 7th Day to try whether the Waters were abated which Argument sufficiently restrains and fixes the Sanction upon the 7th Day as a positive and moral Duty upon Men notwithstanding the Objections of c Chap. 6. 3. (e) â—ob Loeum Tomarus Rivetus some against it who would have the Sabbath take its Original from the raining of Manna in the Wilderness § 2. All Chronologers who admit the Antiquity The Order of the Feriâ— or Days in the Week has been preserv'd always incorrupt till our times of the Hebdomatic Cycle always look upon the Order of the Days of the Week to have been the same so that to deny it would be to call in doubt one of the first Principles in Chronology § 3. (f) Joseph Scaliger Lib de Eâ—â—nt Temp. p. 8. Some will have it that the Roman Why all the Days in the Week are now called Feriae Church whom all Chronologers follow called every Day in the Week Feria Feria 1 ma Feria 2 da c. because the old Ecclesiastical Year began from the Pasca and the Pasca was called Annus novus as now in the Church of Antioch and for the same reason in that of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all the Days of the Pascal Week were called feriati as St. Jeromâ— and other Ancients witness And hence it obtain'd for the Days of the other Weeks to be called Feriae in imitation of that Some say we follow the Custom of the Jews in this Reckoning of which hereafter But Tostatus and after him Cornâ—à Lapide that the Church by the Institution of Pope Sylvester called all the Days of the Week Feriae First because every Day in the Week ought to be a Holy-day to a Christian Secondly That so far as related to Ecclesiastic Offices and the Ministers of the Church those Days are really Feriâ— or Festa Holidays and every thing is to be rested from but Divine Worship § 4. We cannot seek for the Derivation of this Word Sabbath among the Greeks as Plutarch has done from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Name of Revellers nor among the Aegyptians à Sabbo a Word signifying a Disease in the Groin but 't is derived from the Hebrew Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Rest as referred to the Institution of God when after six Days Creation he rested upon the 7th (g) Lib. 5. Cornelius Tacitus being ignorant of this Jewish Custom has invented several Fables about the Original of the Word which may be perused by any one that thinks it worth his Pains § 5. In times past they did not only call the 7th Day of the Week the Sabbath but from What it is we ought to understand about the use and signification â—f the Word Sabbath this very Day all the Days of the Week received their Denominations as our Sunday they called the one or first (h) Matth 28. 1. 1 Cor. 16. 2. Mark 16. 9. Day after the Sabbath our Monday the second Day after the Sabbath Tuesday the third and so on that by the Word Sabbath they sometimes meant the whole Week is evident from that Passage of the proud Pharisee (i) Luke 22. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I fast twice in the Week On the contrary for the Word Week the Ancients wou'd sometimes use the Term Sabbath as in this Passage (k) 2 Maccab 6. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies no more than to keep the Sabbath § 6. Amongst divers Opinions about it that of What we are to understand of the Sabbatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger seems to be most reasonable and has been approved of by B. Schmidius Langius and others viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraicè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Sabbath after the second of the
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
Assembly several Persons skilful in Calculation being gathered together did as it were constitute a Circle of 19 Years as an Example for following Generations This Circle they called Enneadecaeterida Let us follow that Example not that we ought to doubt with any vain Opinion concerning so great an Assembly but true Reason being found in it let the Affections of all so concur that upon the same Night our Sacrifice may be offer'd for the Resurrection of our Lord. § 6. Altho' we say that we have those things Whether the Christians received the Lunar Cycle from the Jews which the Christians first invented from the Latter Jews yet from the Scope which the first Authors of the Cycle intended it seems apparent that they examined the secret Writings of the Jews lest they should celebrate at the same time the Feast of the Pasca with Unbelievers For suppose the ancient Lunar Cycle together with the Pascal Times were different from the Cycle of the Jews certainly Christians could not know by the Use of the same Cycle at what time the Jews would celebrate the Pasca nor how they ought to refrain from the sacred Things of their Adversaries (d) Ration pag. 9. de doct Temp. T. 1. p. 615. Isaacus Argyrus confirms my Opinion in this that before the Pasca of the Christians the Judaic one was placed which in the Holy and first Oecumenic Synod the Holy Fathers so constituted that it might be observed in what Day of the Week the Pasca of the Jews fell that on the following Lord's Day the Christians might perform theirs § 7. Tho' the first Authors of the Lunar Cycle thought that 19 Lunae-Solar Years were equal to Whether or no the first Authors of the Lunar Cycle thought that 19 Luna-Solar Tears or 235 Lunations were equal to 19 equal Jul. Years The manner how the Ancients us'd the Lunar Cycle noting down Pascal Limits from its Numbers 19 Julian Years yet 't is not so if we regard Mathematical Rigour for they will fall betwixt both For 19 Julian Years make 6939 D. 18 H. but 19 Lunar Solar Years contain only 6939 D. 16 H. 32′ 20″ whose difference is 1 H. 27′ 40″ yearly And so much do 19 mean New and Full Moons lose every 19 Years which in about 1257 Years make four Days almost § 8. To find the just time of the Pasca the ancient Christians as was now said used the Lunar Cycle and that the Use hereof may more largely appear we shall lay down the whole Lunar Cycle with the Pascal times in which the utmost Limits are the 23d of March for upon this Dâ—â— the Author of the Vernal Equinox would have it fall which the Full Moon Pascal ought always to precede very nearly and April the 19th whence Christians would never celebrate their Pasca before the 22d of March or after the 25th of April To which the ancient Verses of those Computers have Relation Extremum Pasca monstrat tua passio Marce Item Pasca nec undenas Aprilis ante Kalendas Nec post septenas Maii valet esse Kalendas C. ☽ 1 T. P. April 5 2 Mar. 25 3 April 13 4 April 2 5 Mar. 22 6 April 10 7 Mar. 30 8 April 18 9 April 7 10 Mar. 27 C. ☽ 11 T. P. Apr. 15 12 Apr. 4 13 Mar. 24 14 Apr. 12 15 Apr. 1 16 Mar. 21 17 Apr. 9 18 Mar. 29 19 Apr. 17 But in the Gregorian Year the Pascal Limits are found by the Lunar Cycle till the Year 1700 from the following Table C. ☽ 1 T. P. April 12 2 April 1 3 Mar. 21 4 April 9 5 Mar. 29 6 April 17 7 April â—â— 8 Mar. 26 9 April 14 10 April 3 C. ☽ 11 T. P. Mar. 23 12 Apr. 11 13 Mar. 31 14 Apr. 18 15 Apr. 8 16 Mar. 28 17 Apr. 16 18 Apr. 5 19 Mar. 25 § 9. Some think that for its Worth and The Reason why the Character of the Lunar Cycle was in times past called â—he Golden Number great Use that it might be compared with Gold and from this Comparison take its Name whereas it was a Rule for the Ancients in calculating the Full and New Moons upon which account (e) Ration p. 9. de doct temp T. 1. p. 615. Petavius says Beginning at any Year For Example from that which gives a New Moon on the 23 d of Jan. Feb. 21st March 23 d c. Vpon those Days he wrote the Figure 1 in the Margin of the Calendar on the 2 d Year they considered and found the New Moons got forward about 11 Days viz. on Feb. 10. and March the 12th c. and against those Days they placed in their Calendar the Figure 2. So on the 3 d 4th and following Years upon those Days that the New Moon fell every Month they placed the Figures 3 4 c. against them in the Calendar And at last having past over 19 Years they renewed the same Figures again These were the Figures or Numbers in the Calendar which were called the Golden Number Others relate that the Alexandrians in times past sent this Cycle to the Romans in a Silver Table writ with Golden Figures and thence they took their Name CHAP. VII Of the Cycle of Indiction 1. The Cycle of Indiction is a System of 15 Julian Years perpetually recurring that the times of certain Pensions might be made known to the Roman Subjects § 1. SOme of the Graecians will have Indictio quasi in Actio and Cedrenus is admired What we ought to understand by tâ—e Name Indiction for following this Opinion Onuphrius will have Indictio to come ab Indice Crucis seen by Constantine when he fought against Maxentius But these are frivolous Conjectures Indictio rather comes ab indicere and was particularly used at first to denominate a certain Species of Pensions (a) Apud Pudaeum in Pandect p. 83. Ascanius reckons up three kinds of Pensions or rather Pensitations well known to the ancient Romans First the Canon to which Imposts Tributes c. were referr'd Secondly the Oblation at this time called the Aids And Thirdly the Indiction which the Ancients called Collecting Cicero also calls it collected The Greeks call this Cycle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the same Sense that the Olympias is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which last Words are used by the Writers of the Antiochian History By the (b) Pallad de Rebus Gestis Chrysost Cod. Theod. de Indulg Debit Latines Distributiones and Fusiones were commonly used instead of Indictiones § 2. There are many Opinions in this matter The chief are these (c) Lib. 11. de doct temp item in Ration p. 1. l. 6. c. 1. First Dionysius Of the Original and Antiquity of these Indictions Petavius brings a great many Opinions about the time but thinks them all Conjectures (d) Canon Isagog l. 3. p. 179.
upon this Matter § 10. The Consuls were mark'd in the Of the time that the Dignity of a Consulate was in use amongst the Romans Calendars till the Year of Christ 541 but after Julius Caesar as he himself speaks Rome had only the Shadow of a Common-wealth and only the Names of Consuls were retained For then indeed Omnia Caesar erat For what betwixt the Affection of Popularity and mostly by the Counsel of their Authority the Caesars drew the Consulate to themselves sometimes using Force in it For so Suetonius remarks of his Augustus in these Words In the twentieth Year of his Age he invaded the Consulate moving his Legions after an hostile manner towards the City and having sent an Embassy to treat for him in the Name of the Army whilst the Senate delayed Cornelius Centurio the Chief of the Embassy throwing open his Cloak shewed him the Head of his Sword and was not afraid to speak in the Court If you will not do it this shall do it At length on the 15th Year of Justinian in which only Basilius was Consul this Order of Consuls was wholly extinguish'd and after this Year for 25 of the following Years they wrote thus After the 1st 2 d 3 d c. Years of the Consulate of Basilius Thus the Character of the Consuls fell and the Times in the Roman Affairs were noted with the Years of the Emperors and a little after with the Years of Christ § 11. Custom at last obtained that upon the The Reason why Justinian the Emperor toâ—k away the Dignity of the Consulate from the Senate 1st Day of the Consulate the new Consuls were used to excessive Expences Cesar therefore as appears from the 105th Novella endeavoured to restrain them by a certain Law in which he not only forbid that they should throw Gold about but in general that they should not do any thing so immense and irregular But when the Consuls again ambitiously violated these Limits the Emperor prescribed so that upon this Account they often ruined their Families and reduced them to extream Necessity the Consular Dignity was taken away from the Senate after that the Name of the Consuls which had almost continued 1000 Years was extirpated and the Republick of Rome began to fail as Justinian speaks in the Novella above cited The End of the Second Book OF THE Most Celebrated Periods BOOK III. CHAP. I. Of the Period of Calippus DEFINITIONS 1. The Calippic Period is a System of 76 years as well Lunar as Solar which being elapsed the Reckoning of the Solar and Lunar Motion recurrs as at first the Ancients thought that when this Period was finished the Conjunctions of the Sun and Moon hapned again upon the same Day of the Solar as they were observed to have done before 2. This Sum of Years arises by the Multiplication of 19 the Metonic Cycle into 4. 3. This Calippic Period comprehends 58 Common Years and 28 intercalatory Ones 940 Lunations and 27759 Days § 1. THE Greeks being advised by their Of the Reason and Occasion of the Calippic Period or a System of so great a time Oracle that they ought to sacrifice as well by Lunae-Solar Times as by Days Months and Years after various manners of Cycles as that of 2 4 8 12 Years space in which they committed great Mistakes the Moon as we have it in Aristophanes complaining out of the Clouds that the Athenians had no consideration to the Lunar Motions At length Meto thought of the 19 years Cycle and published the same at Athens in the 86th year of the 4th Olympiad so that the Metonic Cycle was in the 1st year of the 87th Olympiad or the 4282d of the Julian Period Of him Diod. Sic. thus writes That when Bosphorus K. of the Spartans was dead and Seleucus who reigned only four years succeeded him there was one Meto Brother of Pausanias at Athens famous for Astronomy who on the 13th day of Scirrophorion an Attic Month published his Enneadecaterides for in so many years the Stars return to the same Places and as it were finish a great Year Therefore this Year is by some called Meto's Year for that Man seems to have followed the Truth in this Prediction and Description For the Stars have their Motions and Significations answerable to this Description So that very many of the Greeks who follow this Account even to this time seem not to have erred But since the Observations of succeeding Times have sufficiently shewed us that this Metonic Cycle does not exactly answer to the Lunae-Solar Motions Calippus endeavoured to reform it by a new Period subtracting one Day from every 4 Cycles § 2. Calippus Cyzicenus of Mysia as he is called That Calippus Cyzicenus was the Author of this new Period by the Ancients not Cygicenus as 't is read in Josephus Blancanus's Chronology of famous Mathematicians Yet though this Period had its Name from Calippus yet 't is without doubt but Timcchares Aristellus Polemarchus who all flourished about that time consulted the Author of this System and whereas we read that he came with Polemarchus to Aristotle at Athens upon Account of some Opinions of Eudoxus Aristotle in his 62d Metaph Text. 47. makes mention of this Calippus § 3. The Period of Calippus began in the Of the time when Calippus his Period began Summer of that Year that Alexander the Great conquered Darius in a difficult Battle at Arbela which was in the 3d Year of the 112th Olympiad or in the Year of the Julian Period 4384. which is manifest from (a) 〈…〉 Ptolemy who brings 4 Observations from Timochares at certain years of the first Calippic Period § 4. 'T was said above that Calippus intercalated Of the Order of Intercalatory Years to be observed in the Calippic Period 18 times in the space of 76 Years but upon what Account and in what time he has inserted those Months would seem difficult if Geminus had not noted that Calippus in his new Period had changed nothing in the computing of Intercalation in the Metonic Cycle From whose Testimony we gather that Calippus intercalated so often as Meto's Cycle required But we have above shew'd that Meto's Intercalatory Years were 3. 6. 8. 11. 14. 17. 19. Moreover the first Year of the Calippic Period was the 8th in the Metonic Cycle which we gather from the space of 102 Years betwixt the Beginning of Meto's Cycle in the Year of the Julian Period 4282 and the Calippic Period in the Year of the Julian Period 4384 Therefore it seems probable to us that the intercalatory Years of the Calippic Period were these following 1. 4. 7. 10. 12. 15. 18. 20. 23. 26. 29. 31. 34. 37. 39. 42. 45. 48. 50. 53. 56. 58. 61. 64. 67. 69. 72. 75. Seventy six Solar Tropic Years allowing That the 〈…〉 Period 〈…〉 365 D. 5 H. 48″ 40″ to a Year make 27758 D. 9 H. 57″ 40″ but the Days in 940 Lunations are
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
the Latines is the 12th of the Greeks 5. The 1st Lunar Cycle of the Greeks is the 4th of the Latines and the 1st of the Latines is the 17th of the Greeks 6. But for the most part they reckon the Cycle of the Indictions as the Romans do For what Number the Greeks give to the Cycle of Indictions from the Calends of September the same the Romans give from the Calends of January § 1. ALtho' we dare not assert with Josephus (a) Lib. 5. de Emend Temp. p. 363. Scaliger that the Constantinopolitan Of the Original of the common Graecian Aera and in what sense the Greeks understood it Computation was a Period merely artificial which the Vnlearned that followed fetched from the Creation of the World with the same Vnskilfulness as the Jews do their Reckoning Yet the Number of the Greek Version of the 70 Interpreters do very nearly agree with this Aera Nor hath it been denied by (b) L. 9. de doct Temp. Petavius that this was the Reason of preferring the Conveniency of certain Cycles chiefly that of the Moon and Indictions to others which were to be interpolated by the Greeks and that especially which we now use which Cycles that they might commodiously agree the Greeks studied to follow Panodorus Monachus or some other Author by a Subtraction or an Addition of a few Years to that old and well-known Sum So that nothing hinders why we should less call that Computation a Period which the Greeks call by the Name of an Epocha or Aera the Commodity and Disposition of the Cycles in the Computation being considered for by that Name viz. Period we take notice that not only Scaliger but also Langins and others used to call that Computation tho' 't was afterwards opposed by Petavius § 2. The Use of this Epocha is very great Of the Vse of the Constantinopolitan Eâ—ocha or Pâ—â—iâ—d when at Constantinopolis and Alexandria they make both use of it for noting their Kalendars whence the same Aera is called by both their Names (c) De Dominicis Hâ—bdomadibus Graecâ—rum Leo Allatius doubts not to call it the Calculation of the whole Eastern Church which is almost every where solemn and which all make use of not only for the direction of the times and showing the solemn Days of their Calendars but in their Trades and familiar Conversations § 3. The Graecian Year was two-fold first Civil which they began with the Indiction Of the Beginning of the Graecian Years from September 2d the Ecclesiastic which they began from the Cycle of the Sun and Moon from April Hence the Computations of these years divided by the Cycle of the Sun and Moon are to be lessened by Unity in the former Months which as Petavius notes Scaliger had not considered § 4. The 1st year of Christ in relation to this Period may be shewn from many Examples of Of the first Year of Christ in relation to this Period and how other Years of Christ are to be connected with the Years of this Aera Authors which used the Constantinopolitan Aera As for Example by Isaac Argyrus it is gathered that the first Year of the vulgar Aera began on the 4th Month of the Year 5509 whence it 's evident that betwixt the beginning of this Epocha and that of the vulgar Aera there were 5508 Years and 4 Months which if added to the Year of the Christian Aera it shews the time according to the Greek Account or if subtracted from the time of the Constantinopolitans it shews the time answering to our vulgar Computation so that there is no use of those large Tables invented by Leo (d) Lib. de Domiâ—iâ—â—s Hâ—bdomâ—dibus Allatius § 5. And from the Sum of the Years and How the Graecian Years 〈…〉 Julian Months reckoned according to the Greeks subtract 795 Years 4 Months and the Remainder is the Time answering in the Julian Account or if you add to the Julian Years and Months the 795 Years 4 Months you have All the Greek Writers did not make use of this Computation the Graetian Year § 6. Although at this Day many of the Greeks make use of this Aera yet there are others especially amongst the ancient Writers that use another Epocha different from this whence Jacobus (e) In Epocham illustrium them it Capellus reckons upon divers Aera's which are distinctly made use of by the Greek Writers The first is if you look back to the Creation of the World according to the Reckoning of the Latines the Constantinopolitan Reckoning just now explained will be found false The 2d is the Graec. Aera us'd by the Aethiopians which begins the 9th Year from the Alexandrian or Constantinopolitan Aera upon the 9th Indiction and the 26th Julian Solar Cycle and commences upon the Autumn The third also is a Graecian Aera frequently used by Cedrenus He deduces it from the 16th year of the Alexandrian Epocha the 8th of the Aethiopian and from the first Indiction The fourth is that which Maximus Monachus usurps and is deduced from the 17th Year current of the common Graecian Aera for betwixt the Epocha of the World's Creation and the Year of Christ Miximus reckons 5492 Years Petavius reckons up the Varieties of the Greek Computations after another manner who in respect to Dionysius's Christian Aera admits only two Aera's of the Greeks whereof the first makes the Nativity of Christ upon the 5493d Year of his Aera the other upon the Year Hâ—w the Greek and Latin Cycles may be compared 5509 about which (f) L. 9. de doct temp Petavius may be consulted § 7. The Latin and Greek Cycles may be compared by Help of the following Table which shews the Lunar and Solar Cycles of both For we have already shewn how the Latin Cycle of Indictions agrees with the Graecian Cycles to which we may add that the Graecian Cycles answer to the Latin Cycles till March or April If therefore the Character of the following Months in relation to the Solar Cycle of the Latins answering to the reckoning of the Greeks be sought the Tabular Numbers in the Column Graec. ought to be encreased by Unity Indeed I am not ignorant that Isaac Monachus wrote that the Year in respect of the Solar Cycle began from October but in respect of the Lunar Cycle from the Calends of Janury but if we consider the usual Greek Computations that Method we have now prescribed will be more natural Solar Cycle LAT. GRAEC 1 12 2 13 3 14 4 15 5 16 6 17 7 18 8 19 9 20 10 21 11 22 12 23 13 24 14 25 15 26 16 27 17 28 18 1 19 2 20 3 21 4 22 5 23 6 24 7 25 8 26 9 27 10 28 11 Lunar Cycle LAT. GRAEC 1 17 2 18 3 19 4 1 5 2 6 3 7 4 8 5 9 6 10 7 11 8 12 9 13 10 14 11 15 12 16 13 17 14 18
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.
Scaliger not without Reason believes the World to have been created the Autumnal Aequinox and N. Moon did not happen together notwithstanding this has been contradicted by many who have been deceived by these Astronomical Tables that were not exactly congruous to the true Motions of these Luminaries Neither am I the only Person who has observed this Discrepancy betwixt the Equinoxes and the time of the N. Moon Nicolaus Mullerus has likewise acknowledged a Difference betwixt them of 15 Days Wherefore out of these several alledged Opinions and Calculations of the Astronomers it is manifest that we ought not to insist too rigorously upon the Characters of the Aequinox and N. Moon but that it is sufficient to know that the Creation of the World hapned about the time of the Aequinox and N. Moon § 10. (g) Lib. 1. Theor. c. 2. Christianus Longomontanus who has Of the Opinion of Longomontanus published the Danish Astronomy has likewise pretended to a new Character founded upon the Motion of the Apogaeum of the Sun but besides that the Point of the Apogaeum is a meer Astronomical Fiction invented for the better explaining of the several Celestial Motions It is confess'd by the Consent of the best Astronomers that the Motions depending on it are not sufficiently known to make them a Foundation of any solid Opinion (h) Lib. ◠de Sole c. 25. John Baptist Ricciolus has exhibited us a Catalogue of 17 of the ablest Astronomers who affirm this for an undeniable Truth § 11. There is a great Discrepancy betwixt Concerning the various Opinions about the Computation of this Epocha the Greeks Hebrews and modern Latin Authors about the true Computation of the Years of the World St. (i) Ad Tit. Cap. 3. Hierom did in his days already complain that even among those that had founded their Calculations from the Hebrew Text there were very few who did agree entirely in their Opinions This Variety of Sentiments has encreased since to that degree that to pretend to examine and correct the almost innumerable Differences of all these Authors would be to undertake an endless piece of Work Joannes Wolfius Sixtus Sinensis Krantzhemius Elias Reusnerus Leo Allatius Fabritius Paduanus and many others have endeavoured to make a Collection of the several Opinions concerning the Epocha of the World but upon a strict Examination we have observed that these great Men whilst they endeavoured to discover the Errors of others are unhappily fallen under several Mistakes themselves by confounding the vulgar Epocha of Christ with those supposed as such by those Authors they intended to correct To give you a small Epitome of the various Opinions of the best Astronomers on this Subject I have inserted here about half a hundred of them disposed in such an Order as that in the first Column you may find the Year of the Julian Period which has been assigned for the Epocha of the World according to the Hypothesis of each Author whose Name stands equal with the Number tho' he perhaps himself not as much as dreamt of the Julian Period The second Column shews the Interval betwixt the beginning of the World and the vulgar Epocha of Christ according to the Opinion of each Author whose Name is mentioned in the same Line with the Number Betwixt both the Columns we thought fit to insert the Number of the Cycle of the Sun that we might not be censured of pretending to give you Instructions without a right Character and that we might present the Reader with a Key to as many Chronological Treatises as there are Authors Names contained in the next following Table The World was created according to the Opinion of Y. of the Jul. Per. ☉ s. Cyc Int. till the Ep. of Chr. Alphonsus K. of Castile 5709 m. 3 25 6484 m. 9 The Author of the Sicilian Collections 7085 m. 3 1 5608 m. 9 Is Vos and the Greeks 7096 12 5598 Theophilus 7179 11 5515 The Constantinopolitans and Alexandrians 7185 m. 9 17 5508 m. 3 The Aethiopians 7194 m. 3 26 5499 m. 9 Cedrenus 7200 m. 3 4 5493 m. 9 Pandorus 7201 5 5493 Maximus the Monk 7292 m. 3 6 5491 m. 9 Sulpitius Severus 7225 1 5469 Victor Giselius in his Observations upon Sulpit. 7275 23 5419 Isod Hispalensis 7484 8 5410 Eusebius 7493 m. 3 17 5200 m. 9 Beda 7495 19 5199 Orosius and the Author of the Roman Martyrology 7496 20 5198 Marianus Scotus 521 m. 3 17 4192 m. 9 Laurentius Codomann 572 m. 3 12 4141 m. 9 Tho. Lyd. an E. Auth. 610 m. 3 22 4103 m. 9 Michael Moestlinus 634 m. 3 18 4079 m. 3 J. Bapt. Ricciolus 651 m. 3 7 4062 m. 3 Jacob Salian 660 m. 3 16 4053 m. 9 Henricus Spondanus 662 m. 3 18 4051 m. 9 William Lange 672 m. 3 28 4041 m. 9 Erasmus Reinholt 692 m. 9 20 4021 m. 3 Jacob Cappell 708 m. 3 8 4005 m. 9 John Wichman 709 m. 3 9 4004 m. 9 Edward Simson 710 m. 3 10 4003 m. 9 Jacob. Usser Armach 710 m. 9 10 4003 m. 9 Laurent Eichstadt 710  4004 Dion Petavius 730 m. 9 0 3983 m. 3 Krantzheim 740 m. 3 14 3971 m. 9 Abraham Bucholtzer 743 m. 3 15 3970 m. 9 Elias Reusnerus 744 16 3970 Christianus Matthias Joannes Cluverius 745 m. 3 17 3968 m. 9 Henricus Buntingus 746 m. 3 18 3967 m. 9 Christianus Longomontanus 747 m. 9 19 3966 m. 3 The same Author in his Hypothesis in Astronomiam Danicam 750 22 3964 Philip Melancton Peucerus and Funccius 750 22 3964 Jacob Haynlin 750 m. 9 22 3963 m. 3 Alphonsus Salmeron 756 28 3958 Joannes Georg. Herw ab Hoenburg 759 3 3955 Scaliger Calvisius Ubbo Emmius Behmius and Helvicus 764 m. 9 8 3949 m. 3 Christianus Schotanus 765 m. 9 9 3948 m. 3 Joannes Microelius 766 10 3948 Hermann Contractus 768 m. 3 12 3945 m. 9 Matthaeus Beroaldus 786 m. 9 2 3927 m. 3 Andreas Helwigius 877 m 9 9 3836 m. 3 The Jewish vulgar Computation 953 m. 9 1 3760 m. 3 David Gantz 954 2 3760 The lesser Chronicle of the Jews 1044 8 3670 CHAP. II. Of the Epocha of the Jews 1. This Epocha has the same beginning with the Creation of the World 2. It begins in Autumn in the Month Tisri 3. The years of this Epocha are Lunae-Solar years containing sometimes twelve sometimes thirteen Months 4. May consequently be compared to the Julian years 5. The first year of this Epocha was likewise the first in the Sabbatic Cycle 6. From the Beginning of this Epocha to the vulgar Dionysian Aera are 3760 Years and about four Months 7. The beginning of this Epocha falls out in the year of the Julian Period 953 in the first Month of Autumn in the first Cycle of the Sun and the third of the Moon according to the Latin Calculation 8. Wherefore if you add to the Jewish Epocha 952 To find the Year since the beginning of this Epocha Years and
Archontes Num. Princip An. Reg. Scal. Pe Jul. An. Reg. Petav. Pe. Jul 1. Medon 20 3645 20 3644 2. Acastus 36 3665 36 3664 3. Archippus 19 3701 19 3700 4. Thersippus 41 3720 41 3719 5. Phorbas 31 3761 31 3760 6. Megacles 30 3792 30 3791 7. Diogenetus 28 3822 28 3821 8. Phereclus 19 3850 19 3849 9. Ariphron 20 3869 20 3868 10. Thespieus 27 3889 27 3888 11. Agamestor 20 3916 20 3915 12. Aeschylus 23 3936 23 3935 13. Alcmaeon 2 3959 1 3958 The third Dynasty of the Decennial Athenian Archontes Num. Princip An. Reg. Scal. Pe. Jul. An. Reg. Petav. Pe. Jul. 1. Charops 10 3960 10 3960 2. Aesimides 10 3970 10 3970 3. Clidicus 10 3980 10 3980 4. Hippomenes 10 3990 10 3990 5. Leocrates 10 4000 10 4000 6. Apâ—andrus 10 4010 10 4010 7. Eryxias 10 4020 10 4020 § 2. There is a difference of 20 years in the Difference in the Chronology concerning this Epocha Chronological Computation of Eusebius and that of the Arundeliana Marmora concerning the beginning of this Epocha the last putting the beginning of the Reign of Cecrops so many years before the other which difference betwixt these two ancient Historians is scarce to be decided in our times Concerning some other Difficulties in the Chronology of the Athenian Kings Petacius (c) In Ration p. 112. may be consulted § 3. There are also various Opinions about The Etymology of Diphyas as the Sirname of Cecrops the Etymology of the Word Diphyes the Sirname of Cecrops Some will have him to have been a Monster as (d) L. 3. Apollodorus others of a Human Shape but a prodigious Bulk According to (e) Chron. Par. prior Eusebius he was called Diphyes either by reason of his Tallness or because he was born an Aegyptian and understood both that and the Greek Tongue Demosthenes says that he was reputed to have been half a Man and half a Dragon because he was compared for his Prudence to a Man for his Strength to a Dragon § 4. After the Decennial Princes annual Governours The Annual Magistrates of Athens were introduced at Athens according to (f) Chron. ad Olym. 24. Eusebius and Pausanias Nine of the principal Men of the City were elected yearly to have the Administration of the Government He that was the Governour in chief and in whose Name all Affairs of Moment were transacted was called Archon Eponymus the six following Thesmodethae the eighth a King the ninth Polemarchus of which Postellus may be consulted CHAP. IX Of the Epocha of the Israelites leaving of Aegypt 1. The Beginning of this Epocha was at the Entrance of the 431st year of the sojourning of th Israelites in Aegypt which Interval was its first Origin to the Vocation of Abraham (a) Exod. 12. v. 40. 2. The same year was the 480th to count backward from the beginning of the Epocha of Solomon (b) Gal. 3. v. 16 17. 3. It was likewise the 46th year before the Distribution of the Land of Canaan by Lot which was the first Sabbatic and Jubilean Year (c) 1 Reg. 6. v. 1. 4. Moses was at the time of the Israelites going out of Aegypt 80 years of Age (d) Exod. 7. v. 8. 5. The Month when the Israelites went out of Aegypt was the first in the Ecclesiastical year of the Jews called Nisan and began the New Moon next to the Vernal Aequinox (e) Exod. 12. v. 2. 6. The Day of their going out of Aegypt was on the Full Moon the 15th of Nisan beginning in the Evening of the Passover (f) Numb 33. v. 3. 7. In the Hebdomadic Cycle it has for its Character the fifth Feria because the 22 d Day of the Month Jiar was the seventh Feria (g) Exod. 16. v. 1. sequ 8. According to these Characters it is evident that the Jews kept their Passover in the 3217th year of the Julian Period Cyc ☉ 25. ☽ 6. on the 16th day of April about Sun-set and went forth out of Aegypt very early the next Morning and kept their Sabbath on the 23 d day of May when they collected the Manna and on the 5th day of June the Law was promulgated in the Mount of Sinai (h) Ex. 19. v. 20. 9. If therefore 3216 years and 3 Months be subtracted To find 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 this Epocha And if this Residue be added to these 3216 years the Product will be correspondent to the year of the Julian Period § 1. THere are some who maintain that the year of the going of the Children When the Sabbatic Year began of Israel out of Aegypt has been the third in the Sabbatic and Jubilean Cycle But (i) Diss de Agn. Pasch § â—4 Dorsheus has sufficiently demonstrated that the true Origin of the Sabbatic Year is not to be looked for till 46 years after when the Israelites being put in the Possession of the Land of Canaan distributed the same among themselves by Lot § 2. And Moses does not make an exact Mention The Jews went out of Aegypt on the 15th of Nisan of the time of the New Moon next following after the Vernal Aequinox in the beginning of the Month of Nisan but most of the ancient Writers agree in this Hypothesis with the modern Authors that the Passover which was instituted at the time of their going out of Aegypt was celebrated by the Jews on the 15th Day of the Month of Nisan when the Moon was at the Full as has been sufficiently demonstrated by (k) Lib. 3. c. 10. Antiq. Josephus by Philo who was contemporary with Christ in many Places by (l) Lib. 7. c. 31. Eusebius in his Ecclesiastical History and among the Moderns by (m) Lib. de nat rer c. 61. Beda § 3. Moses is also silent as to the exact time The celebrated the Passover at the time of the F. Moon of the Full Moon when the Jews celebrated the Passover but since he has been very careful in mentioning the End of the fourteenth and the beginning of the fifteenth day of the Month of Nisan For the celebrating of the Passover it seems in my Opinion to include the Character of the F. Moon Of this Opinion are (n) â—iâ— 3. Hist Nicephorus Beda and (o) Lib. 3 de vit Mos Philo. § 4. There is likewise a Dispute betwixt the Whether they celebrated it on the â— th or 15th day of Nisan Chronologers and betwixt these and the Interpreters of the Holy Scripture whether the time of the Passover which is the beginning of the Epocha of the Israelites going out of Aegypt ought to be fixed on the fourteenth or fifteenth day of the Month of Nisan It is our Opinion that the Ancient Jews did celebrate their Passover in the Evening at the end of
of Sardis and the Banishment of the Pisistratides from Athens 2. The Battel of Marathon was according to Thucydides fought in the 20th year after the Banishment of Hippias from Athens 3. At which time Darius Hystaspes Father of Xerxes reigned over Persia whose Generals were Datis and Attaphernes Son to Attaphernes Brother of Darius and the Athenians had chosen Miltiades their General as may be seen in Herodotus Plutarch Justin Cornelius Nepos and a great many others 4. This Defeat of the Persians hapned in the fifth or sixth year before the Death of Darius So that the Battel of Marathon was fought in the 31st year of the Reign of Darius Hystaspes according to Herodotus 5. In the same 31st year of Darius there hapned a notable Eclipse of the Moon which Ptolemy observes to have been in the Night betwixt the third and fourth day of the month Tybis in the year of the Julian Period 4223 on the 25th of April the 4th Feria 6. The Athenians obtained this signal Victory when Phanippus was Archon or Prince of Athens who was succeeded by Aristides as may be seen in (e) In Vit. Arist Plutarch After Phanippus says he under whose Government the Athenians vanquished the Persians near Marathon Aristides was constituted Archon 7. At the same time Macerinus and Augurinus were Consuls at Rome according to Sulpitius Severus 8. The Battel of Marathon was fought in the 16th year after the Death of Brutus who freed his Native Country from the Kingly Government according to Dionysius Halicarnassaeus 9. Of this Expedition (f) L. 3. de Leg. Plato with whom agree (g) Lib. 1. Thucydides and (h) Orâ—t 31. Lysias has the following Words About ten years before the Sea-Fight near Salamis Datis came with the Persian Fleet into Graecia by the Order of Darius who had expresly commanded him under pain of Death to conquer and carry away Captives the Eretrians and Athenians 10. The Athenians obtained this Victory over the Persians towards the End of the 260th year after the Building of the City of Rome according to the Observations of (i) Lib. 17. c. 21. A. Gellius and Sulpitius Severus 11. The Battel of Marathon was fought either before or just at the time of the Full Moon as is evident out of what (k) Lib. 6. Herodotus has observed concerning the Lacedaemonians who at the Request of Phidippus were to assist the Athenians These are his Words The Lacedaemonians were not unwilling to assist the Athenians against the Persians but they were not at that time in a Condition to put it immediately in Execution being forbidden by their Laws it and being the ninth Day of the Month on which day the Soldiers refused to march as being just upon the Point of the Full Moon 12. (l) In Camill. Plutarch observes that the Battle of Marathon was fought on the 6th day of the Month Boëdromion and inserts a whole Catalogue of Days of the Month Boëdromion which prov'd fatal to the Persians On the 6th day of the Month Boëdromion says he the Persians were defeated by the Greeks at Marathon on the 3d of the same Month near Plataeas on the same day near Mychale on the 26th at Arbelas The Athenians vanquished the Persians at Sea near Naxus under the Command of Chabrias their General near the Full Moon of the Month of Boëdromion and near Salamis on the 20th day of the same Month. According to the several Observations and Testimonies of the Ancient Historians concerning this Signal Victory we agree with Scaliger that this Battle was fought in the year of the Julian Period 4223 Cycl ☉ 23. ☽ 5. towards Autumn or about the time of the Full Moon in August which hapned in that year on the 21st day of the same Month which Scaliger being misguided by the Athenian Years has fixed on the 5th day of October If therefore from any certain given year of the Julian Any certain year given of the Julian Period to find out the year since the beginning of this Epocha Period be subtracted 4222 years and seven Months the Residue shews the year since the Victory obtained at Marathon Vnto which if the above-mentioned Sum be added the Product is correspondent to the year of the Julian Period § 1. THE War betwixt the Greeks and Persians The Occasion of the War betwixt the Persians and Greeks was occasioned thus The Ionians inhabiting the Sea-Coasts of Asia had rebelled against Darius and being assisted by the Athenians had burnt the City of Sardis which so incensed Darius that he ordered one of those who attended him at Supper to repeat every day thrice these Words MY LORD REMEMBER THE ATHENIANS Another Cause was the Banishment of the Pisistratides by the Athenians who also grossly abused the Ambassadors sent by Darius Hippias who was descended from the Family of the Pisistratides and likewise banished Athens was not idle in improving these Opportunities to his Advantage and to stir up Darius against the Athenians which at last turned to his own Destruction he being stain in the Battle of Marathon as is evident out of (m) L. 2. c. 9. Justin and (n) Ad Attic. 9. Ep. 12. Cicero § 2. Those who have left us the History of these Times affirm that Darius sent a Fleet of The vast Army of Darius 600 Ships into Greece under the Command of Datis a Median by Birth and Artaphernes the Son of his Brother Artaphernes who together with Hippias and an Army of 200000 or as some will have it 300000 Foot and 10000 Horse invaded Greece but with very ill Success Of which Herodotus Justin Probus and others may be consulted § 3. The Athenians who saw themselves Of the Bravery of the Athenians not in a Condition to oppose a proportionable Force to that of their Enemies yet did not lose Courage but having gathered what Forces they could both of their own and amongst the Plataeans who were the only People that assisted the Athenians they with 10 or 11000 Men courageously encountred the Persians which Heroick Action of the Athenians is very pathetically represented by (o) Orat. 3â— Lysias the Athenian and one of the ten Orators of Greece Neither ought it to be pass'd by in Silence what is observed by (p) Dissert 14. Maximus Tyrius to wit that the Athenian Forces were for the most part composed of Country Fellows who at the News of the Enemies landing at Marathon flock'd in from the adjacent Countries to defend their Native Country against so powerful an Invasion § 4. Sethus Calvisius is of Opinion that Plutarch Whether the Battle of Marathon was fought â—â— the 6th day of the Month Boëdromion was mistaken in his Relation when he says that the Battle of Marathon was fought on the sixth day of the Month Boëdromion because says he this Battle hapned just at the N. Moon but in the Athenian Years the F. Moon could not happen on the sixth day of the
Master of Asia in the 5th Year of his Reign according to (b) Lib. 11. vâ—r 14. Justin 11. The same Year was the 5th Year of Darius at its Beginning Ptolemy allowing but four years for the Reign of Darius 12. Eleven Days before this last Battle fought betwixt Darius and Alexander there hapned a very remarkable Eclipse of the Moon according to (c) Vit. Alexand. Plutarch 13. The same Eclipse has been observed according to Plutarch in the Month of Boâ—dromion towards the latter End of the Summer or the Antumnal Aequinox at which time the Greeks used to celebrate the Eleusinia dedicated to Ceres of which (d) In Herc. Far. L. An. Seneca has the following Words Quantâ cum longae redit hora noctis Crescere somnos cupiens quietos Libra Phoebeos tenet aequa currus Turba secretam Cererem frequentat Et citi tectis properant relictis Attici noctem celebrare mystae Tanta per campos agitur silentes Turba c. This Eclipse hapned in the year of the Julian Period 4383 on the 20th day of September 4 little before Midnight the whole Obscuration being of 14 Inches Of which Eclipse (e) L. 2. c. 70. Pliny likewise makes mention 14. The next following Summer after the Victory obtained by Alexander near Gaugamela Calippus Cyzicenus began a new Period of 76 years as is evident from the four Observations of Timocharis upon the years 36 37 47 and 48 mentioned by (f) L. 7. c. 3. Ptolemy 15. In the same year that Calippus began this New Period Darius whilst he was gathering Recruits in Bactria and the circumjacent Provinces was made Prisoner by Bessus his own Lieutenant over the Province of Bactria who having fettered him with Golden Fetters at last murthered him when Aristophanes was Archon at Athens and Cn. Domitius and Au. Cornelius Roman Consuls In this all the Ancient Historians do agree but especially (g) Loc. Cit. Diodor. Sicul. From these Characters we conclude that the Battle of Gaugamela was fought in the year of the Julian Period 4383 Cycl ☉ 15. ☽ 13. on the first day of October and that the Period of Calippus began with the Summer of the 4384th year of the Julian Period Cycl ☉ 16. ☽ 14. and that Dar. Codoman the last Monarch of Persia was slain in the same year If therefore from any certain year of the Julian To find out the year since the Beginning of these Epâ—c Period be subtracted 4382 years and 9 months the Residue shews the year since the beginning of the Graecian Empire in Asia or since the Battle fought near Gaugamela And if 4383 years and six Months be subtracted in the same manner the Residue is equivalent to the year since the Beginning of the Period of Calippus or the Death of Dar. Codomannus But if to these years of these Epocha's be added the before mentioned Number of years the several Products will be correspondent to the several years of the Julian Period § 1. (h) L. 2. Hist Sacr. Pers PEtrus Bizarrus has made a very large The Occasion of this Afratic War and of the ensuing Revolution Collection of the Motives which induced Alexander the Great to engage in a War against Darius Codomannus The Remembrance of the past Injuries and Troubles the Greeks had received from the Hands of Darius Hydaspis and Xerxes the private Quarrels with the Family of Alexander who had not only been contumeliously treated by the Ambassadours of Darius and in his Letters in which he called himself the King of Kings and Alexander his Servant but also his Father's Death upon whose Head Darius had set a vast Sum of Money and had done the like to Alexander himself But the chief Motive was his immensurable Ambition to build his future Greatness upon the Ruin of the professed Enemies of his Country as may be conjectured from that Epistle writ by Alexander in Answer to the Letter of Darius mentioned by (i) L. 17. Diodorus Siculus § 2. The Battle which decided the Fate of the Asiatick Empire betwixt the Persians and In what place this Battle was fought Greeks and from whence begins this Epocha is commonly called the Battle of Arbela whilst others are of opinion that it was fought near Gaugamela It seems to be very strange how the Historians could confound these two Places which lie at about 600 Stadia from one another Of which I can give no better Account than to alledge the Words of (k) Lib. 16. Georg. p. 507. ad Caus Strabo Arbela says he is under the Jurisdiction of Babylon and situated not far from it On the other side of the River Lycus in the Plains of Aturia is the City of Ninus In the Province of Aturia is likewise the Village of Gaugamela famous for the great Victory obtained by Alexander the Great against Darius c. But the Macedomans seeing Gaugamela to be but a poor Village and Arbela a considerable Place built as it is reported by Arbelus the Son of Athmoneus they dispersed it abread that they had fought and obtained this signal Victory near Arbela which has misguided several Historians into this Error Of which consult the Notes of Freinshemius upon Curtius § 3. (l) L. 5. de Emend Temp. Joseph Scaliger is of Opinion that Whether Plutarch committed an Error in his Character of the Lunar Eclipse Plutarch committed an Error in the Character of this Lunar Eclipse mentioned before But the Matter duly weighed this Objection is made without sufficient Reason against an Historian of so extraordinary a Reputation For he does not mention expresly any certain Day of the Month Boâ—dromion but only the Feast of Eleusinia which was celebrated by the Greeks for several Days together Besides that the Constitution of the Attick Year as proposed by Scaliger and according to which he has corrected Plutarch is not sufficiently established and approved among us which is questionless the Reason that Calvisius who otherwise never fails to follow closely the Footsteps of Scaliger has not made the least Animadversions upon this Passage of Ptolemy for which Reason it is also our Opinion that this Character of so ancient an Author ought not to be rejected CHAP. XXXI Of the time of the Death of Alexander the Great and the Epocha of the Years of Philip. 1. Alexander the Great lived 32 Years and 3 Months which are to be computed from the first Year of the 106th Olympiad when Philip the Father of Alexander received the Congratulations about the Victory obtained by Sarmenio over the Illyrians according to (a) L. 7. Arrian and (b) Vit. Alex. Plutarch 2. Alexander reigned 12 Years and 7 or 8 Months according to Eratosthenes in Clement of Alexandrina (c) L. 17. Diodorus Siculus Arrian Eusebius Sulpitius Severus and 1 Maccab. c. 1. v. 8. 3. After 7 years were compleated since the Victory of Alexander over Darius Alexander died near Babylon (d) L. 2. Sulp. Severus
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
undeniable Circumstances § 3. Alphonsus Tostatus Fran. Toletus Corn. à Christ did not celebrate the last Passover with the Jeâ—â— Lapide Baronius Henr. Broughton Joh. Cloppenburgius and several others are of Opinion that our Saviour did celebrate the last Passover with the Jews but against all Reason as has been allowed by Causabonus For the Day of the Passion of Christ on which our Saviour did likewise eat the Passover is expresly called (z) Joh. c. 19. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Preparation of the Passover and Supper being ended (a) C. 13. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Feast of the Passover he washed the Feet of his Disciples And the Reason why the Jews would not enter the Judgment-Hall was (b) C. 18. v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might eat the Passover And there is but little likelihood that the Pharisees who were so very superstitious in observing all the nicest Points of the Ceremonial Law would have prophaned this Feast by the Accusation of Christ when the pious Women were so scrupulous as not to dare to buy Spices and Ointments See St. (c) C. 16. v. 1. Mark and St. (d) C. 14. v. 42. John § 4. There is a great Dispute which is not Whether Christ did celebrate the Passover on the 14th day of the Month. easily decided among the Interpreters whether Christ eat the last Passover on the 14th day of the first Month according to the Institution of the Law or whether he celebrated it before the Full Moon Those who adhere to the Greek Church are of Opinion that Christ did celebrate the last Passover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when we consider that Christ subjected himself to the Law this Opinion carries along with it but little Probability Besides that the Words of Christ to his (e) Mat. 26. v. 17. Mar. 14. v. 2. Apostles sufficiently imply the time of the Passover and how can it be supposed that those who let not slip the least Opportunity of slandering our Saviour should have pass'd by in Silence such a Trespass against the Law Hugo Grotius makes a Distinction betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first he says was celebrated at Jerusalem according to the Institution of the Law at a certain prefixed time when the Paschal Lambs were killed only by the Priests and Levites The second he says was the same which is to this day celebrated by the Jews in other Parts where they only eat Unleavened Bread with a few bitter Herbs and this he supposes was the same celebrated by our Saviour before his Passion But it is absolutely false that according to God's Institution the Priests alone were to kill the Paschal Lamb as may be seen in (f) C. 12. Exodus and (g) C. 23. Leviticus and the contrary is testified by (h) L. 2. c. 5. Ant. Josephus and (i) L. 3. vit Mos Philo with whom agree Lorinus the Jesuite Corn. à Lapide Dorsheuâ— and Wil. Langius And it is worth Observation that Christ did not command his Disciples to prepare only Unleavened Bread with bitter Herbs but several times makes mention of the Paschal Lamb And acording to (k) Syn. Jud. c. 12 13 14. Joh. Buxtorfius when the Jews celebrate the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they never eat the Paschal Lamb neither in ancient nor our Times To resolve in some measure this Difficulty it seems that pursuant to the ancient Traditions of the Rabbi's the Pharisees who closely adhered to them never celebrated the Passover on the 2d 4th and 6th Feria notwithstanding that the Moon was at the Full. But on the other hand such among the Jews as were not so much addicted to these Traditions did eat the Passover at the time of the Paschal Plenilune So that our Saviour celebrated the Passover with his Disciples at the time of the Full Moon in the first Month which was in that Year on the 6th Feria whereas the Pharisees pursuant to their Traditions did not eat it till on the 7th Feria but durst not object any thing of this nature to our Saviour for fear of disobliging such as celebrated the same Passover on the 6th Feria I am not ignorant that there are not a few among the Learned among whom is Ger. Joh. Vossius who are of Opinion that this Translation of the Feasts is not so ancient But that this Translation of the Feasts is of a very ancient Offspring among the Jews is sufficiently shewn by Scaliger Is Causabonus Sebastianus Munsterius Corn. Jansenius Joh. Mariana and Paulus Middleburgensis out of the Fragments of Gamaliel and other most ancient Monuments And it is beyond all Reason what is alledged by Vossius to wit that the 14th day of the Month could fall out before the Aequinox it being unquestionable that according to the Jewish Calendary the N. Moon of the first Month was always next preceding the Vernal Aequinox Scaliger and Schimidius come much nearer to the Point when they assert that some among the Jews following their ancient Traditions used to transfer the Feast of the Passover from the 14th Day of the first Month to the next following Sabbath § 5. It is evident both from the Words of Who was High-Priest among the Jews at the time of the Passion of Christ the Holy Scripture and the Testimony of Josephus that Caiaphas was High-Priest at the time of the Passion of Christ The only Objection is taken from the 3d Chapter ver 2. of St. Luke where it is said Annas and Caiphas being the High-Priests the Word of God came unto John See the (l) C. 4. v. 6. Acts Which Objection is sufficiently answered by (m) Prol. in Euseb Scaliger to wit that Annas was not actually High-Priest at that time but only his Vicar to supply his Place upon any emergent Occasion Others will have it that the Dignity of the High-Pontiff being for Life they always retained the Name though they were deposed as Annas was who was mentioned here in the first place by reason of his great Authority as having been High-Priest himself and seen both his own Son and Son-in-Law in the same eminent Station § 6. The miraculous Eclipse which hapned at the time of the Passion of Christ was both Whether that Eclipse which hapned at the time of the Passion of Christ was supernatural and universal supernatural and universal Supernatural because it hapned in the Full Moon it being evident that since the Solar Eclipses are caused by the Interposition of the Moon betwixt the Sun and the Eyes of the Beholders the same could not happen according to the ordinary Course of Nature Universal according to the Words of the Evangelists St. (n) C. 27. v. 45. Matthew and St. (o) C. 23. v. 44. Luke which is likewise confirmed by the Dialogue betwixt Dionysius and Apollophanes recited by Suidas in his Lexicon upon the Word Dionysius
where among other things Dionysius answered Apollophanes concerning this Eclipse Aut Deus patitur aut vicem Patientis deflet Either God himself suffers or else is extremely concerned about him that suffers Which contradicts the Opinions of Origenes Laur. Valla Erasmus Roterdamus and Is Peyrerius who maintain that this was only a particular Eclipse which was not observed at Athens or any other Place beyond the Horizon of Jerusalem And the Authority and Testimony of Phlegon makes it one of the most unquestionable Characters of the time of the Passion of Christ § 7. Christ suffered on the 6th Feria For the Christ suffered on the 6th Feria Day on which Christ was crucified is called by (p) C. 15. v. 42. St. Mark and (q) C. 19. v. 31. St. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Preparation or the Day before the Sabbath 2. It is said that the Women staid but one Day before they came to the Sepulchre See St. Luke c. 23. 3. The Syrian and Arabick Interpreters unanimously agree that Christ suffered on the Friday as 4. do the most ancient Fathers and Ecclesiastical Writers 5. It is confirmed by the Calculation of the Paschal Plenilune which was coincident with the 33d Year of Christ which Plenilune did happen that same Year on the 6th Feria All which sufficiently contradicts the Assertion of Paulus Middleburgensis and Willhelmus Langius that Christ suffered on the 5th Feria or on Thursday What they alledge for themselves that it is said in (r) C. 12. v. 40. Matthew That the Son of Man shall be three Days and three Nights in the Heart of the Earth some compute from the first Beginning of Christ's Passion others interpret it by three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containing two Nights and one Day CHAP. XLII Of the Epocha of the last Destruction of the City of Jerusalem For the better understanding of this Epocha these following Chararacters ought to be taken into Consideration 1. The Jewish War in the fourth Year of which Jerusalem was taken began in the second year after Florus was made Governour of that Province and in the 12th year of the Reign of Nero. See (a) Lib. 20. c. ult Ant. Josephus The Jews bore it patiently says (b) L. 5. Histor Tacitus till the time when Gessius Florus was made Governour then the War began to break out when Cestius Gallus then Deputy-Governour of Syria endeavouring to force them to a Compliance they were vanquished in several Engagements 2. This Destruction of Jerusalem hapned at the time of the Expiration of the 70 Angelical Weeks which according to the Words of the Prophet (c) C. 9. v. 24. Daniel were determined upon the People and the Holy City 3. This Destruction of Jerusalem hapned in the 2 d year of the Reign of Flavius Vespafianus according to (d) L. 6. c. 47. de bell Jud. Josephus and (e) In Chron. Eusebius The Reign of Vespafian commences with the first day of July when Tiberius Alexander then Governour of Aegypt first induced the Legions to swear Fealty to Vespafian in the 2 d year after the Death of Nero For according to (f) L. 66. Dio Cassius there was an Interval of a whole Year and 22 Days betwixt the Death of Nero and the Beginning of the Reign of Vespasian I say in the same Year when the Battle was fought near Cremona and Vitellius was slain on the day of the Feast of Saturn See (g) L. 3. Tacitus And about which time hapned a notable Eclipse of the Moon which contributed not a little towards increasing the Tumult and Mutiny in Vitellius 's Army See (h) L. 65. Dio. Such an Eclipse hapned in the Year of the Vulgar Aera of Christ 69 on the 18th day of October as may be easily investigated by the Astronomical Calculations 4. It was the 2 d Year of the 212th Olympiad when the Romans made themselves Masters of the City of Jerusalem See (i) In Chron. Euseb 5. The Destruction of Jerusalem hapned in the same year that Fl. Vesp Augustus a second time and Titus were Roman Consuls See (k) L. 66. Dio Cassius 6. It was the 331st Year before the Consulship of Stilico and Aurelianus when the City of Jerusalem was taken by the Romans See Sulpit. Severus 7. Titus began the Siege of Jerusalem on the first day of the Vnleavened Bread on the 14th day of the Month Xanticus on the same day that the Jews were freed from the Aegyptian Bondage See (l) L. 5. C. 11. de Bel. Jud. Josephus 8. The Temple was laid in Ashes on the 10th day of the Month Lous on the same Day that the Temple was destroyed by Fire by the King of Babylon See (m) L. 7. c. 9 10. Josephus and Seder Olam 9. The City was taken on the 8th day of the Month Gorpiaeus and upon a Saturday which Day is in great Veneration among the Jews to this Day See Josephus and (n) L. 66. Dio Cassius From these Characters it is evident that Titus began the Siege of Jerusalem in the Year of the Julian Period 4783 Cycl ☉ 23. ☽ 14. on the 14th day of April and that the Temple was laid in Ashes on the 6th day of August in the same Year and the total Desolation of the City on the first of September If therefore from any certain Year of the Julian Period be subtracted 4782 Years and 3 Months Any certain year given of the Julian Period to find out the year since the beginning of this Epocha or 7 Months or 8 Months the Residue shews the Year since the beginning of the Siege of Jerusalem and the Destruction of the Temple and City On the other hand if to the known Years of this Epocha the before-mentioned Sum of Years and Months be added the Product will be correspondent to the Year of the Julian Period § 1. THE true Chronology of the Destruction Where we must look for the Chronology of this Epocha of Jerusalem must chiefly be looked for in the Books of Josephus he having been at the same time a Prisoner in the Roman Camp and employed by them as a Messenger to the Besieged And tho' the Jewish Rabbi's but especially Rabbi Isaac Abarbinel do exclaim against his Authority yet their Calumnies are of little Consequence against so great an Historian it being certain that the Rabbi's themselves are Ignorant as to the true time of the Destruction of their City as we shall have Occasion to shew immediately § 2. The Rabbi's in their Chronological Treatises Concerning th◠Jewish Computation of this Epocha relate this Destruction in the following Words especially in their Great Chronicle From the time of the War of Vespasian till the War of Titus are 24 Years From the time of the War of Titus till the War with Barcozbe 16 Years Thus according to Rabbi Jose the days of good Works and Sins return within one another As for Example the first
the Siege and the whole War taking of the City of Jerusalem there perished of the Jews 1100000 which is confirmed by (u) In Chron. Eusebius (x) L. 7. c. 6. Orosius and Sulpitius Severus But J. Lipsius has computed the whole Number of the Jews slain and taken Prisoners in their Civil and Foreign Wars within the space of the last 7 Years in the following manner At Jerusalem by the Command of Florus 630 At Caesarea by the Inhabitants 20000 At Scythopolis 13000 In Askalon 2500 At Ptolemais 2000 At Alexandria 50000 At Damascus 10000 At the taking of Joppa 8400 In the Mount Cubulon 2000 In the Battle near Ascalon 10000 By Surprise 8000 At Aphac 15000 In the Mount 〈◊〉 11600 At Iotap 30000 At the taking of Joppa a second time 4200 Near Taricha 6500 At Gamala 9000 In their Flight from Giscala slain 2000 Taken 3000 Of those of Gadar slain 13000 taken 2200 Slain in Idumaea 10000 At Gera 1000 At Macheron 1700 In the Forest of Jardes 3000 In the Castle of Massada 960 At Cyrene 3000 During the Siege of Jerusalem 1000000 made Prisoners 97000 The whole Number 1339690 § 9. According to the Latin Version of the Whether the Kingdom of the Jews â—â—ased with the Destruction of Jerusalem Chronicon of Eusebius translated by St. Hierome and the Chronicle of the before-mentioned Rabbi David Ganz the Royal Dignity was quite abolished among the Jews at the time of the last Destruction of the Temple which is contradicted by Scaliger who demonstrates by a certain Coin with this Inscription Post captam Judaeam adhuc erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Agrippa did not die in the 3d Year of the 212th Olympiad We agree thus far with Scaliger That Agrippa did retain the Royal Title after the Destruction of Jerusalem of which Photius in (y) Cod. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has these following Words The Chronicle of Justus Tiberiensis was read which had for its Title THE HISTORY OF JUSTUS TIBERIENSIS OF ALL SUCH AS WERE CROWNED KINGS OF THE JEWS This Author was a Native of Tiberias a City in Galilee which has given him his Sirname He begins his History with Moses which he continues till the Death of Agrippa the 7th King of the Family of Herod and the last of the Jewish Kings He received the Crown under the Reign of Claudius his Power encreased by Nero and became more potent under Vespasian He died in the third Year of the Reign of Trajan with which Year he concludes his History But it is very evident out of several Passages in Josephus that Agrippa was neither King of the Jews nor Jerusalem For he allows him not the least Authority over Judaea unless what concerned the (z) L. 20. c. 8. Ant. Temple but says (a) L. 20. c. 3 5. that by the Favour of Claudius he was put in the Possession of the Kingdom of Chalcis and by Nero regaled with the Cities of Tiberias Tarichaea and Julia with 14 other Towns of less Note And that the whole Judaea the greatest part of Galilee and Samaria was under the Jurisdiction of the Roman Praefects is according to the Testimony of Josephus past all Dispute CHAP. XLIII Of the Epocha of Dioclesian which is commonly called by the Aegyptians the AERA OF MARTYRS by Eusebius the AERA 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of Persecution by the Aethiopians the AERA OF GRACE and by the Mahometans the AERA ELKUPTI 1. The Aera of Dioclesian begins in the same Year that Dioclesian after the Death of Carus and Numerianus was declared Emperour 2. The Emperour Dioclesian entred Nicomedia in Triumph on the 15th day of September and the first of January following appeared in publick as Consul 3. About that time Carinus the 2 d time and Numerianus were Roman Consuls who were succeeded by Dioclesian already declared Augustus and Aristobulus This is not only thus related in the Chronicon Alexandrinum but also by (a) Lib. 23. Ammianus Marcellinus who says expresly that when Dioclesian was Consul with Aristobulus he was dignified with the Title of Augustus And thus we find it recorded in the Publick Records called Fasti Capitolini IMP. CAES. C. AVRELIO DIOCLESIANO AVG. II ..... ARISTOBVLVS 4. The 3 d Indiction then began with the Month of September according to the Chronicon Alexandrinum 5. The first year of the Reign of Dioclesian is coincident with the 2301st year of the Epocha of Abraham unto which if 2696 years be added the Product shews the year of the Julian Period as has been demonstrated before according to Euseb in Chron. 6. In the 89th year since the Beginning of the Reign of Dioclesian says (b) L. 10. Ep. 83. ad Epiph. St. Ambrose the Full Moon falling then out upon the 21st day of March we did celebrate Easter upon the last day of March Those of Alexandria and other Places in Aegypt the Full Moon happening with them on the 28th day of the Month Phamenoth did celebrate their Easter on the 5th day of the Month Pharmuth which was like among us the last day of March Again in the 93d year since the Beginning of the Reign of Dioclesian it being then Full Moon on the 14th day of the Month Pharmuth and Sunday they celebrated Easter on the next following 21st day of the same Month which according to our Calendar is the 14th day of April 7. The 92 d year since the Beginning of the Reign of Dioclesian is coincident with the 12th year of the Reign of Valentinian and Valens and the 8th of Gratian. 8. It was in the 248th year since the Beginning of the Reign of this Tyrant when Dionysius sirnamed Exiguus first began his Paschal Cycle according to Dionysius Exiguus himself in his first Epistle mentioned by (c) Append. de Doct. Temp. Dionysius Petavius Consult also (d) C. 45. de Rat. Temp. Beda 9. The Aegyptians began the Years of the Aera of DioclesianI with the Month Thot being our 29th day of August 10. In the same Year that Dioclesian a second time and Aristobulus were Consuls at Rome Carinus Margo was slain and Dioclesianus was exalted to the Empire Thus says (e) In East Idacius 11. In the 19th year of the Reign of Dioclesian in the Month Dystius which is among the Romans the Month of March Easter being near at Hand the Emperour caused a Proclamation to be published that all the Churches should be pulled down and laid level with the Ground that all their Papers should be burnt and the Christians be deprived of all their Places and Dignities and that such among them as persevered in their Faith should be accounted infamous and be made Slaves Of which see Eusebius (f) L. 8. c. 3. Hist Eccl. Metrophanes and Alexander in (g) Cod. 256. Photius as likewise Ignatius the Patriarch of Antioch of which mention is made by Scaliger (h) L. 5. p. 49â— de Em. Temp. 12. In the same year being