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    From "The Apocrypha and Pseudepigrapha of the Old Testament" R. Charles Oxford: Clarendon Press, 1913 INTRODUCTION 1. The Book of Jubilees is in certain limited aspects the most important book in this volume for the student of religion. M] and in the fourth year of the fifth week [130 A.

    Without it we could of course have inferred from Ezra and Nehemiah, the Priests' Code, and the later chapters of Zechariah the supreme position that the law had achieved in Judaism, but without Jubilees we could hardly have imagined such an absolute supremacy as finds expression in this book. M.] they became joyful, and Adam knew his wife again, and she bare him a son, and he called his name Seth; for he said 'GOD has 8 raised up a second seed unto us on the earth instead of Abel; for Cain slew him.' And in the sixth 9 week [134-40 A. And Cain took Awan his sister to be his wife and she bare him Enoch at the close of the fourth jubilee. M.] And in the first year of the first week of the fifth jubilee, [197 A.

    This element of course is apocalyptic, which was the source of the higher theology in Judaism, and subsequently was the parent of Christianity, wherein apocalyptic ceased to be pseudonymous and became one with prophecy. And in the seventh jubilee in the third week [309-15 A.

    The Book of Jubilees was written in Hebrew by a Pharisee between the year of the accession of Hyrcanus to the high priesthood in 135 and his breach with the Pharisees some years before his death in 105 B. It is the most advanced pre-Christian representative of the midrashic tendency, which has already been at work in the Old Testament Chronicles. 2-21, is published with critical notes in Charles's edition of the Ethiopic text. 9, &c., the readings of the Ethiopic version of Genesis have replaced the original text. For instances of corruption native to this version, see Charles on ii. M.] Enos took Noam his sister to be his wife, and she bare him a son 14 in the third year of the fifth week, and he called his name Kenan.

    "Skamandrios, the fine huntsman of beasts [was killed by Menelaus]. C.] "The festival [of Artemis at Patrai] begins with a most splendid procession in honor of Artemis, and the maiden officiating as priestess rides last in the procession upon a car yoked to deer . They also place upon the altar fruit of cultivated trees. At this point I have seen some of the beasts, including a bear, forcing their way outside at the first rush of the flames, some of them actually escaping by their strength. Mules and a muleteer bring their luggage, snares and nets and boar-spears and javelins and lances with toothed blades; masters of hounds accompany the expedition and trackers and all breeds of dogs . After a prayer the hunters continue the hunt." "[From a description of an ancient Greek painting depicting the feast of a group of hunters :] As to the other wing of the company, the man next to the central figure, a cup half full in one hand and swinging his right hand above his head, seems to me to be singing the praises of Artemis Agrotera (of the Hunt)." "She roamed across the hills, through woods and brambly boulders, with her dress knee-high like Diana's [Artemis'], urging on the hounds, chasing the quarry when the quarry's safe--does and low-leaping hares and antlered deer." "I am stirred to go among wild beasts.

    Passover was significan in the past, it is significant now, and it will be significant in the future as we can see from the following Targum: Four nights are there written in the Book of Memorials before the LORD of the world.

    Night the first,--when He was revealed in creating the world; the second,--when He was revealed to Abraham; the third,--when He was revealed in Mizraim, His hand killing all the firstborn of Mizraim, and His right hand saving the firstborn of Israel; the fourth,--when He will yet be revealed to liberate the people of the house of Israel from among the nations.

    And all these are called Nights to be observed; for so explained Mosheh, and said thereof, It is to be observed on account of the liberation which is from the LORD, to lead forth the people of the sons of Israel from the land of Mizraim.

    This is that Night of preservation from the destroying angel for all the sons of Israel who were in Mizraim, and of redemption of their generations from their captivity.

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