One-half of these months consisted of thirty days, the other of twenty-nine, alternately making in all three hundred and fifty-four. To supply the eleven days and six hours which were deficient, they introduced every second year an additional month of twenty-two days, and every fourth year one of twenty-three days; by which means they approached as nearly to the true measure as any other nation had attained till the establishment of the Gregorian calendar. The Hebrews divided the space from sunrise to sunset into twelve equal parts, and hence the hours of their day varied in length according to the season of the year. For example, when the sun rose at five and set at seven, an hour contained seventy minutes; but when it rose at seven and set at five, the hour was reduced to fifty minutes, and so on in proportion to the duration of the time that the sun was above the horizon. A similar rule applied to the night, which was likewise divided into twelve equal portions. It must be acknowledged, however, that the observations now made apply rather to the acquirements of the Jews after their return from the East, than to the more simple condition in which they appear under their judges and prophets. Next to the learning of this early period, the reader of the sacred history will have his curiosity excited in regard to the time, the place, and the manner of religious worship. When the Israelites had obtained possession of the Holy Land, and distributed the territory among their tribes, the tabernacle, or ambulatory temple, was placed at Shiloh, a town in the possession of Ephraim. To that sacred retreat the Hebrews were wont to travel at the three great festivals, to accomplish the service enjoined by their law. But it appears that a more ordinary kind of religious duty was performed at certain stations within the several tribes, in the intervals between the stated feasts appointed fur the whole nation; having some reference, it is probable, to the periodical return of the Sabbath and new moons. For this purpose the people seem to have repaired to high places, where they might more readily perceive the lunar crescent, and give utterance to their customary expression of gratitude and joy. This species of adoration was connived at rather than authorized by the priests and Levites, who found it impossible to check altogether the propensity of the multitude to perform their worship on the high hill and under the green tree. Samuel, the prophet and judge, saw the expediency on one occasion of building an altar unto the Lord on Ramah, which is called the High Place; and in the reign of Solomon the same practice was confirmed, "because there was no house built unto the name of the Lord until those days."[60]