Directory_and_Chronicle_1869 — Page 54

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SIAMESE MODE OF DIVIDING TIME,

among the ruins of Persepolis,-still visible in beauty after a lapse of two thousand years, are representations of the Court of Jamshid, more especially on the festival of the Nowroz. The sculptures at this place contain representations of the Courts of ancient Persia, with the long train of attendants bringing offerings to the feet of Monarchs; and as the Nowroz is a sort of “revenue settlement" day, when the chiefs of different provinces lay their annual contributions before the throne, and are allowed audience with the monarch, the idea of a part of the Persepolitan bas-reliefs being a picture of some ancient King of Persia holding his Court on the day of the Nowroz, does not appear to be without foundation. In Persia this festival is kept for several days with unusual pomp by all the inhabitants, whether Mahomedans or Parsees. India it is simply a day of rejoicing.

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AVA-ARDUI SAR JASAN.-Ava, in the Zend text, is the name of the angel who resides over the sea, and this "Jasan," or festival, is held in his honour. Parsees are required on this day to approach the sea shore, or any stream of water, and chant the Zend prayers, but owing to their long residence in India, they have borrowed many Hindu rites in the observance of this holiday, and offerings of sugar, cocoanuts, flowers, &c., to the sea, are not uncommon. The better-informed portion of the community, however, do not join with their brethren in these superstitious

In Bombay a fair is held on the Esplanade in honour of this festival. ADAR-JASAN.Adar, another synonyine for fire, is the name by which the ninth month of the Parsee year is called. This is the most sacred of the twelve months, and the ninth day of that month is held in great respect and sanctity. On this day the fire temples are very much crowded, and offerings of sandalwood are made to the sacred flame, and money distributed among the priests.

acts.

Besides the above, the festivals of the Parsees are the Meher Jasan, the Barman Jasan, and a few others of less importance, all of which are partially observed.

SIAMESE MODE OF DIVIDING TIME.

The 24 hours of each day are divided into two equal parts. The day time is called WAN, (sound a as A in WHAT). The night time K'u'n (the apostrophe denotes that the letter before it is aspirated). The former uniformly being at 6 o'clock a.m. the latter at 6 P.M. The hours of the forenoon are numbered 1, 2, 3, &c., up to 6, or mid-day. The hours of the after-noon are designated by the same numbers. Time in the forenoon is called Peda Ch'ow, (ë sounded as E in PREY); time afternoon, Pēla Bai. The word denoting any hour in the day time is Mong; that for night time is Toom. In expressing 9 A.M., they say, "Sam (third) Mong Ch'ow; "—3 P.M., Sám Mong Bäi;" 9 PM., “Sám Tööm.'

The hours of the night are counted in succession from 1 to 12. Six o'clock A.M., is the close of their twelfth hour of the night. Each night is divided into four watches of three hours each, and each watch is called a Yúm.

Siamese months are designed to be lunar months; but they often vary from the moon a day or more. Each month is divided into two parts, viz.: KANG-K'UN (Waxing), and KANG-RAAM (Waning). The former has always 15 days; but the latter has 15 days every 2nd, 4th, 6th, 8th, 10th, and 12th month; and 14th days every 1st, 3rd, 5th, 7th, 9th, and 11th month. Hence, six of their months have 30 days, and six 29 days =354 to 12 months, which wants about 11 days to make up a full solar year. To compensate for this, they have an intercalary month of 30 days, once in two or three years. The years 1853, 1855, 1858, and 1861, were leap-years. By this plan there is still a loss of about three days in 19 years, which is supplied by adding a day to their 7th month from time to time, as their Brahmin astrologers see to be necessary, which they did for 1860.