I have pointed out that both the May and August years began when the sun had the same declination (16° N. or thereabouts); once, on its ascent from March to the summer solstice in June, again in its decline from the solstice to September. Hence it may be more difficult in this case to disentangle and follow the mythology, but the two years stand out here and there. With regard to August, Mr. Penrose’s orientation data for the Panathenæa fix the 19th day (Gregorian) for the festival in the Hecatompedon; similar celebrations were not peculiar to western Europe and Greece, as a comparison of dates of worship will show. Hecatompedon April 28 and August 16. Older Erechtheum April 29 „ August 13. Temple of Diana, Ephesus April 29 „ August 13. „ Min, Thebes May 1 „ August 12. „ Ptah, Memphis April 18 „ August 24. „ „ Annu April 18 „ August 24. „ Solar Disc, Tell el-Amarna April 18 „ August 24. In the above table I have given both the dates on which the sunlight (at rising or setting) entered the temple, but we do not know for certain, except in the case of the Hecatompedon, on which of the two days the temples were used; it is likely they were all used on both days, and that the variation from the dates proper to the sun’s declination of N. 16° indicates that they were very accurately oriented to fit the local vegetation conditions in the most important and extensive temple fields in the world. This is the more probable because the Jews also, after they had left Egypt, established their feast of Pentecost fifty days after Easter = May 10, on which day loaves made of newly harvested corn formed the chief offering. With regard to the equinoctial year, the most complete account of the temple arrangements is to be found in Josephus touching that at Jerusalem. The temple had to be so erected that at the spring equinox the sunrise light should fall on, and be reflected to, the worshippers by the sardonyx stones on the high priest’s garment. At this festival the first barley was laid upon the altar. But this worship was in full swing in Egypt for thousands of years before we hear of it in connection with the Jews. It has left its temples at Ephesus, Athens, and other places, and with the opening of this year as well as of the solstitial one the custom of lighting fires is associated, not only on hills, but also in churches. Here the sequence of cult cannot be mistaken. We begin with Isis and the young Sun-god Horus at the Pyramids, and we end with “Lady Day,” a British legal date; while St. Peter’s at Rome is as truly oriented to the equinox as the Pyramids themselves, so that we have a distinct change of cult with no change of orientation.