were the months, as they began, sanctified to the Lord, and he was acknowledged as the length of their days, and the giver of every good and perfect gift. With regard to the modern method of observing this festival, Dr. Jennings tells us, that the Jews on that day repeat certain prayers in their synagogues, and have a feast in their own houses; and that some devotees fast on the eve of it, many of them adding another ceremony about three days after, when they meet in companies in the night, in some open place, to bless God in a prayer of considerable length, for having created the moon, and for having renewed her, to teach the Israelites that they ought to become new creatures. Then they leap up thrice and say to the moon," As we leap up towards thee, without being able to reach thee, so may it be impossible for our enemies to rise up against us to hurt us." A prayer which marks their feeling of injury, and for which, unfortunately, they have too much reason to complain. b Next to the new moons the feast of trumpets presents itself to our notice: it is so called from the blowing of trumpets on that occasion. It was appointed to be held on the first day of the moon in the seventh month (Tizri,) or about the autumnal equinox; consequently on the first day of their civil year-for their ecclesiastical year began at the new moon in Abibor, about the vernal equinox. All servile work was prohibited upon it, and a holy convocation of the people for religious purposes was enjoined. In Num. xxix. 2-5, we have a distinct account of the peculiar sacrifices that were ordered to be offered on the first day of the year. They were, 1. A burnt-offering, consisting of one young bullock, one ram, and seven lambs of the first year without a Jewish Antiq. book vi. ch. 7. b Levit. xxiii. 24. Numb. xxix. 1, blemish. 2. The meat-offerings for each of these, viz. three tenth deals of fine flour mingled with oil for the bullock; two tenth deals for the ram; and one tenth deal for each of the lambs. 3. A kid of the goats was to be offered for a sin-offering, to make an atonement. And, lest these sacrifices might be thought to supersede the sacrifices of the same kind that were appointed to be offered on the morning of each day, and at the new moons, it is expressly added in verse 6th, that these are to be offered up, "beside the burnt-offering of the month and his meat offering; and the daily burnt-offering and his meat-offering, and their drink-offerings, according unto their manner." Consequently, on the first day of the civil year, there were three kinds of sacrifices offered up; first, the daily morning and evening sacrifice; secondly, the sacrifices appointed for the new moons, which we were lately considering; and, thirdly, the sacrifices mentioned above as peculiar to that day, besides the occasional sacrifices which any individual might have to offer. Such was the divine injunction with respect to the feast of trumpets; and I do not find that the traditions of the fathers made any great addition to it. The only further injunction issued by them was, that whereas, in the other places throughout the land, the beginning of the year was announced with trumpets made of rams' or sheep's horns; it was announced at the Temple both with these and with two silver trumpets, and the Levites or sacred band, at the temple, on that day sang the 81st Psalm. But if the first day of the year fell upon the fifth day of the week, on which day (as we formerly saw in part iii. section 4,) this psalm was appointed always to be sung during the offering of the morning sacrifice; they then sang it twice over, viz. once at the daily sacrifice, and once at the additional sacrifice, beginning one of the times at the 6th verse, but whether the first or last time is not said. And if the new year fell upon the sabbath, the psalms for the first day of the year were sung, and took place of the psalms which in that section were said to be appointed for the sabbath. Thus, as the feast of new moons was the sanctifying of each month, so the feast of trumpets was the sanctifying of each year, and a reminding of the Israelites that all their times were in God's hand. How rational and dignified was this conduct throughout the land of Judea, when compared with the general practice of other nations! For, instead of making the new year a day of devotion, it is commonly a day of idleness and dissipation. At the present day, as we are told by Calmet, Leo of Modena," Buxtorff," and Basnage, the Jews are accustomed on this evening to wish one another a good year, to make better cheer than ordinary, and to sound the trumpet thirty times successively. During this feast, which lasts, it seems, the two first days of the year, business is suspended, and they hold, by tradition, that on this day God particularly judges the actions of the foregoing year, and disposes the events of the year following. Wherefore, on the first days of the foregoing month, or eight days at least before the feast of trumpets, they generally apply themselves to works of penitence, and the evening before the feast many of them receive 39 lashes by way of discipline. On the first evening of the year, and which precedes the first day of Tizri (for their evening precedes their morning,) as they return from the synagogue they say to one another, "May you be written in a good year;" to which the other answers, " And you also." On their return home, they serve up at table honey and unleavened bread, and whatever may signify a plentiful and happy year. Some of them, on the morning of these two feasts, go to the synagogue clothed in white, in token of purity and penitence. Among the German Jews, some wear the habit which they have appointed for their burial, and this is done as a mortification. On this day they repeat in the synagogue several appropriate prayers and benedictions. They take the Pentateuch very solemnly from its chest, and call upon five persons to read the portion which describes the sacrifice that was appointed for that day; then they twenty times sound a horn, sometimes very slowly, and at other times quickly, to remind them, as they explain it, of the judgments of God, to intimidate sinners, and induce them to repent. After prayers they return to their houses, to take some refreshment, and spend the rest of the day in hearing sermons, and in other exercises of devotion. The two days of the feast being observed exactly in the same manner, a more particular description of the latter would be unnecessary. It may, however, be remarked, with respect to their preparation for the feast, that many of the Jews plunge themselves in cold water, confessing, as they descend into it, their numerous sins, and beating their breasts; and they plunge themselves over the head, that they may appear entirely clean before God, for they think that, on this day, God assembles his council, or his angels, and that he opens his book to judge all men. Three sorts of books, they imagine, are opened; viz. the book of life for the just; the book of death for the wicked; and the book of a middle state, for such as are neither very good nor very bad. In the two books of life and death they conceive there are two kinds of pages, one for this life, and the other for the next; for it often hap pens that the wicked are not punished in this life according to their demerits, whereas the just suffer severely, as if they had incurred the displeasure of God. This conduct of the Almighty is the reason why no one can be sure of his state, but is uncertain whether he be worthy to be loved or hated. With respect to the middle class, they think that they are not written down any where, for God delays it till the day of annual expiation, which is the tenth day after, to see if they will reform; and then their sentence is fixed either for life or death. Such are the ceremonies with which the modern Jews are said to observe the feast of trumpets; but it should ever be recollected, that these ceremonies are far from being universal; for in countries where superstition prevails, they insensibly become tinctured with it, and in countries where a more rational mode of thinking is general, they as naturally adopt a more rational ritual. SECTION II. Fast of Annual Expiation. Reason of its appointment; day when observed; the previous training of the high priest for seven days; care of the Pharisees to prevent innovation, and to keep him awake the night before. The ten washings and five bathings of the high priest; the preparatory sacrifices; those for himself and the priests; the casting of the lots for the scape goat; the sacrifices for the people; his four entrances into the holy of holies; his sanctifying the holy place; the court of the priests and the altar. The scape goat sent into the wilderness; sections of the law that were read by the high priest in the court of the women; burnt offerings appointed for the Israelites; way in which the modern Jews observe this fast. Practical reflections. AFTER the Feast of Trumpets naturally comes the feast or rather Fast of annual Expiation or Atonement. It is called Ceper, or Expiation, by the Jews, because it was instituted for the expiation of all the sins, irreverences, and pollutions of all the Israelites, from |