It is interesting to note that special sanctity was attached to groups of seven wells (p. 167), and that one such group was called Thorayga=Pleiades (p. 153).[96] We may gather from this that one of the most sacred times for Semitic worship was at the May festival, marked by the rising of the Pleiades.
Although I do not find many references in Robertson Smith’s book as to great festival days, there is other evidence which shows that the May festival was the greatest, and represented New Year’s Day. I have already shown that the May-November year is the one recognised in the present Turkish, Armenian and I believe Persian calendars (p. 29). As this was the year used at Thebes 3200 B.C., we may take it that at that time it was universal in W. Asia and the adjacent lands. The Jews afterwards adopted the equinoctial year.
It seems highly probable that we may learn from many passages in the Old Testament what the Semitic temple practices were generally. There were sacrifices of men and beasts, burnt offerings, and lighting of fires, through which the children were made to pass.
I give some references to these fire practices.
“And thou shalt not let any of thy seed pass through the fire to Molech.”—Leviticus, xviii., 21.
“There shall not be found among you any one that maketh his son or his daughter to pass through the fire, or that useth divination, or an observer of times, or an enchanter, or a witch,
“Or a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.”—Deuteronomy, xviii., 10, 11.
“He walked in the way of the kings of Israel, yea, and made his son to pass through the fire.”—II. Kings, xvi., 3.
“And they caused their sons and their daughters to pass through the fire, and used divination and enchantments.”—II. Kings, xvii., 17.
“And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech.”—II. Kings, xxiii., 10. (See also 4 and 5.)