Charles holds that though there is not unity of authorship there is, none the less, uniformity; for, according to him, all the books were written by _Chassidim_,[6] or by their successors, the Pharisees. This contention has been strongly assailed and much weakened by Leszynsky in a recent work on the Sadducees.[7] While frankly recognizing the composite character of the book, Leszynsky holds that the original portions of it[8] emanated from Sadducæan circles; and that the special object of the book originally was the bringing about of a reform of the calendar. He points to the ascription of the book to _Enoch_ as supporting his contention, for Enoch lived 365 years,[9] _i. e._ his years correspond to the number of days in the _solar_ year; the basis of reckoning time was one of the fundamental points of difference between the Pharisees and Sadducees, for whereas the former reckoned time by the _lunar_ year (360 days), the latter did so by the _solar_ year. Here a significant remark of Burkitt’s is worth recalling; in writing about the false titles given to all the Apocalyptic books, he says: “There is another aspect of pseudonymous authorship to which I venture to think sufficient attention has not been given. It is this, that the names were not chosen out of mere caprice; they indicated to a certain extent what subjects would be treated and the point of view of the writer.”[10] Further, the fact that “Enoch walked with God; and he was not; for God took him,”[11] _i. e._ that he ascended into the heavens, is also significant; for he would thereby be just the one to know all about the heavenly luminaries; he was just the most appropriate author of a book which was to deal with astronomical questions. “The Sadducæan character of the original work,” says Leszynsky, “is seen most clearly in the discussion regarding the calendar; chapters lxxii.—lxxxii. are rightly called the Book of Astronomy:[12] ‘the book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months ... with regard to all the years of the world and unto eternity, till the new creation is accomplished which endureth till all eternity’ (lxxii. 1). That sounds almost as though the author of the Book of Jubilees had written it. That it is not a merely scientific interest which impels the writer to give expression to his astronomical theories may be seen from the words at the conclusion of the section: ‘Blessed are all the righteous, blessed are all those who walk in the way of righteousness, and sin not as the sinners in the reckoning of all their days, in which the sun traverseth the heaven, entering into and departing from the portals for thirty days...’ (lxxxii. 4-7). Herein one can discern quite clearly the tendency of the writer. He desires the adoption of the solar year, while