writers, neither have we the opportunity of access to more than two or three of the most approved English works ou Chronology, and to some other publications, to which we shall acknowledge our obligations. And hence, on some points, we may be unwittingly treading in the footsteps of others. Still, from no inconsiderable acquaintance with works likely to contain what is known on the subject, we may safely assert that this "mystery of mysteries," has never been unveiled as a whole, or in some of its most important features in the way that it will be in the following pages. We suppose that it has never been shown that all the Hebrew Chronographies, if not all their preferential numbers have a mystical character, founded more or less on an astronomical basis, or connected with cyclical computations-that the whole series of chronological numbers has been disposed with the view to the formation of the greatest possible number of systems of this description, or of curious combinations of numbers and coincidences of events at stated intervals, or of round or compound numbers, or multiples of sacred numbers-and that in order to effect this, a singular system of intercalation has been adopted, which is indicated in a very peculiar manner. These points will be more or less elucidated in the following pages. But before proceeding to a review of the chronological periods, we will take leave to quote one passage from the Antiquities, on account of the clear indication it affords of a disposition in the Jewish mind to attach a mystical signification to everything with a special reference to the heavenly bodies.

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6. Josephus's Exposition of the Tabernacle, &c. (Whiston's Josephus, III., vii., 7. Compare vi., 4.) :—" Now here one may wonder at the ill-will which men bear to us, and which they profess to be on account of our despising that Deity which they pretend to honour; for if any one do but consider the fabric of the tabernacle, and take a view of the garments of the High Priest, and of those vessels which we make use of in our sacred ministration, he will find that our legislator was a divine man, and that we are unjustly reproached by others; for if any do without prejudice, and with judgment look upon these things, he will find they were every one made in imitation and representation of the universe. When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests as a place accessible and common, he denoted the land and the sea, these being of general access to all, but he set apart the third division for

* Whiston's Note.-"This explication of the mystical meaning of the Jewish Tabernacle and its vessels, with the garments of the High Priest, is taken out

God, because Heaven is inaccessible to men. And when he ordered twelve loaves to be set on the table, he denoted the year, as distinguished into so many months. By branching out the candlestick into seventy parts, he secretly intimated the "Decani," or seventy divisions of the planets; and as to the 7 lamps upon the candlesticks, they referred to the course of the planets of which that is the number. The veils, too, which were composed of four things, they declared the four elements; for the plain linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that colour is dyed by the blood of a sea shellfish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire. Now the vestment of the High Priest being made of linen signified the earth, the blue denoted the sky, being like lightning in its pomegranates, and in the noise of the bells. resembling thunder. And for the ephod, it showed that God had made the universe of four (elements); and as for the gold interwoven, I suppose it related to the splendour with which all things are enlightened. He also appointed the breastplate to be placed in the middle of the ephod, to resemble the earth, for that has the very middle place of the world; and the girdle which encompassed the High Priest round, signified the ocean, for that goes round about, and includes the universe. Each of the sardonyxes declares to us the sun and moonthose I mean that were in the nature of buttons on the High Priest's shoulders; and for the twelve stones, whether we understand by them the months, or whether we understand the like number of the signs of that circle which by the Greeks is called the "zodiac," we shall not be mistaken in their meaning; and for the mitre, which was of a blue colour, it seems to me to mean Heaven-for how otherwise could it have the name of God inscribed upon it? That it was also illustrated with a crown, and that of gold also, is because of that splendour with which God is pleased."

of Philo, and is fitted to Gentile* philosophical notions. In Wars (bk. vii., ch. v., s. 5,), Josephus makes the seven branches of the Temple candlestick, with their seven lamps, an emblem of the seven days of creation and rest, which are here emblems of the seven planets."

*Josephus says (Ant. I., i. 2.) "that Moses, after the 7th day (of Creation) was over, begins to talk philosophically;" and in his Proem. 4, "All these things have here a reference to the nature of the Universe; while our legislator speaks some things wisely but enigmatically, and others under a decent allegory, but still explains such things as required a direct explication plainly and expressly. However, those that have a mind to know the reasons of everything, may find here A VERY CURIOUS PHILOSOPHICAL THEORY, which I now indeed shall waive the explication of; but if God afford me time for it, I will set about writing it, after I have finished the present work. (Could Josephus mean that Moses' abcount of the seven days' work was to be taken as an allegory?) Perhaps our investigations may throw some light upon this esoteric and "very curious philosophical theory." We trust however that the same judgments will not come upon us as befell Theopompus and Theodectes for "indulging too great a curiosity about divine matters and publishing them among common men." See Antiq. XII., ii., 14.

sanctity. Thus, the 3rd heavens is the abode of God; and the 3rd division of the Temple is the holiest of all. The Jews had 3 great festivals. Prayer should be made 3 times a-day. And in many instances this number has a significant preference given to it.

9. Josephus draws a distinction between months, in some places speaking merely of " the month," and in others of " the lunar month," μήνη κατα σελήνην. The latter phrase he seems to apply to the month of 30 days; but whether in contradistinction to the alternate months of 29 days, or to the month of 28 days, may admit of doubt. However that may be, his manner of speaking appears to indicate two modes of computing by months.

CYCLES OF MONTHS.

10. In the sequel reasons will be adduced for supposing that a year or cycle of 14 months has been made use of. This has doubtless been adopted for the purpose of effecting an equation between computations made according to the two kinds of months-the 28-day and the 30-day; that is (if we may so designate them), between perfect or sacred months of four 7-day weeks each, and labour or profane months of five 6-day weeks each. For 30d. X 14m. 420d. And 28d. x 14m. = 392d. + 281.420d.; or, to express the same at length, in every fourteen months the addition of an extra month to the sacred series produces equality with the same number of months of the profane series. So also, there was a Cycle of 7 months: 7m. of 30d. being = 30w. of 74. each,210 days.

11. It will be seen that no large number is of more frequent occurrence than the above 420, in periods both of days and of years; and in the above equation we may see one reason why it is so. Another is that it contains 70 six times and 60 seven times. But what the mention of it now suggests to us to direct attention to is, that EVERY CY

CLICAL PERIOD OF DAYS HAS ITS CORRESPONDING PERIOD

IN YEARS, and vice versa. So that whenever one is found in either denomination it may be assumed in the other. The fact is, that it is to the number itself that importance is attached on account of its mystical character or capability of mystical combination, irrespective of its application either to any measure of time or to anything else. Thus, corresponding to the 6 days of labour and I of rest, there was the 6