The Astronomy of the Bible Part 13

Zenith * *

* * North Pole *

* Stars / . * Always . Visible . / . Visible / . Hemisphere / . / . / . / . / (Earth surface) . / (Earth surface) South --------------------------------------- North / . Celestial / . / Equator Invisible .

/ Hemisphere .

Stars / .

Never .

/ Visible / South Pole

THE CELESTIAL SPHERE.]

The outline of this unmapped region must therefore correspond roughly to the horizon of the place where the constellations were originally designed, or at least be roughly parallel to it, since we may well suppose that stars which only rose two or three degrees above that horizon might have been neglected.

From this we learn that the constellations were designed by people living not very far from the 40th parallel of north lat.i.tude, not further south than the 37th or 36th. This is important, as it shows that they did not originate in ancient Egypt or India, nor even in the city of Babylon, which is in lat.i.tude 32-1/2.[157:1]

But this vacant s.p.a.ce reveals another fact of even more importance. It gives us a hint as to the date when the constellations were designed.

An observer in north lat.i.tude 40 at the present time would be very far from seeing all the stars included in the forty-eight constellations. He would see nothing at all of the constellation of the Altar, and a good deal of that of the Centaur would be hidden from him.

On the other hand, there are some bright constellations, such as the Phoenix and the Crane, unknown to the ancients, which would come within his range of vision. This is due to what is known as "precession;" a slow movement of the axis upon which the earth rotates. In consequence of this, the pole of the heavens seems to trace out a circle amongst the stars which it takes 25,800 years to complete. It is therefore a matter of very simple calculation to find the position of the south pole of the heavens at any given date, past or future, and we find that the centre of the unmapped s.p.a.ce was the south pole of the heavens something like 4,600 years ago, that is to say about 2,700 B.C.

It is, of course, not possible to fix either time or lat.i.tude very closely, since the limits of the unmapped s.p.a.ce are a a little vague.

But it is significant that if we take a celestial globe, arranged so as to represent the heavens for the time 2,700 B.C., and for north lat.i.tude 40, we find several striking relations. First of all, the Great Dragon then linked together the north pole of the celestial equator, and the north pole of the ecliptic; it was as nearly as possible symmetrical with regard to the two; it occupied the very crown of the heavens. With the single exception of the Little Bear, which it nearly surrounds, the Dragon was the only constellation that never set. Next, the Water-snake (see diagram, p. 200) lay at this time right along the equator, extending over 105 of Right Ascension; or, to put it less technically, it took seven hours out of the twenty-four to cross the meridian. It covered nearly one-third of the equatorial belt. Thirdly, the intersection of the equator with one of the princ.i.p.al meridians of the sky was marked by the Serpent, which is carried by the Serpent-holder in a very peculiar manner. The meridian at midnight at the time of the spring equinox is called a "colure,"--the "autumnal colure," because the sun crosses it in autumn. Now the Serpent was so arranged as to be shown writhing itself for some distance along the equator, and then struggling upwards, along the autumnal colure, marking the zenith with its head.

The lower part of the autumnal colure was marked by the Scorpion, and the foot of the Serpent-holder pressed down the creature's head, just where the colure, the equator, and the ecliptic intersected (_see_ diagram, p. 164).

It is scarcely conceivable that this fourfold arrangement, not suggested by any natural grouping of the stars, should have come about by accident; it must have been intentional. For some reason, the equator, the colure, the zenith and the poles were all marked out by these serpentine or draconic forms. The unmapped s.p.a.ce gives us a clue only to the date and lat.i.tude of the designing of the most southerly constellations. We now see that a number of the northern hold positions which were specially significant under the same conditions, indicating that they were designed at about the same date. There is therefore little room for doubt that some time in the earlier half of the third millennium before our era, and somewhere between the 36th and 40th parallels of north lat.i.tude, the constellations were designed, substantially as we have them now, the serpent forms being intentionally placed in these positions of great astronomical importance.

It will have been noticed that Ptolemy makes the Ram the first constellation of the zodiac. It was so in his days, but it was the Bull that was the original leader, as we know from a variety of traditions; the sun at the spring equinox being in the centre of that constellation about 3000 B.C. At the time when the constellations were designed, the sun at the spring equinox was near Aldebaran, the brightest star of the Bull; at the summer solstice it was near Regulus, the brightest star of the Lion; at the autumnal equinox it was near Antares, the brightest star of the Scorpion; at the winter solstice it was near Fomalhaut, the brightest star in the neighbourhood of the Waterpourer. These four stars have come down to us with the name of the "Royal Stars," probably because they were so near to the four most important points in the apparent path of the sun amongst the stars. There is also a celebrated pa.s.sage in the first of Virgil's _Georgics_ which speaks of the white bull with golden horns that opens the year. So when the Mithraic religion adopted several of the constellation figures amongst its symbols, the Bull as standing for the spring equinox, the Lion for the summer solstice, were the two to which most prominence was given, and they are found thus used in Mithraic monuments as late as the second or third century A.D., long after the Ram had been recognized as the leading sign.

It is not possible to push back the origin of the constellations to an indefinite antiquity. They cannot at the very outside be more than 5000 years old; they must be considerably more than 4000. But during the whole of this millennium the sun at the spring equinox was in the constellation of the Bull. There is therefore no possible doubt that the Bull--and not the Twins nor the Ram--was the original leader of the zodiac.

The constellations, therefore, were designed long before the nation of Israel had its origin, indeed before Abraham left Ur of the Chaldees.

The most probable date--2700 B.C.--would take us to a point a little before the Flood, if we accept the Hebrew chronology, a few centuries after the Flood, if we accept the Septuagint chronology. Just as the next great age of astronomical activity, which I have termed the Cla.s.sical, began after the close of the canon of the Old Testament scriptures, so the constellation age began before the first books of those scriptures were compiled. Broadly speaking, it may be said that the knowledge of the constellation figures was the chief a.s.set of astronomy in the centuries when the Old Testament was being written.

Seeing that the knowledge of these figures was preserved in Mesopotamia, the country from which Abraham came out, and that they were in existence long before his day, it is not unreasonable to suppose that both he and his descendants were acquainted with them, and that when he and they looked upward to the glories of the silent stars, and recalled the promise, "So shall thy seed be," they pictured round those glittering points of light much the same forms that we connect with them to-day.

FOOTNOTES:

[157:1] Delitzsch is, therefore, in error when he a.s.serts that "when we divide the zodiac into twelve signs and style them the Ram, Bull, Twins, etc. . . . the Sumerian-Babylonian culture is still living and operating even at the present day" (_Babel and Bible_, p. 67). The constellations may have been originally designed by the _Akkadians_, but if so it was before they came down from their native highlands into the Mesopotamian valley.

CHAPTER II

GENESIS AND THE CONSTELLATIONS

As we have just shown, the constellations evidently were designed long before the earliest books of the Old Testament received their present form. But the first nine chapters of Genesis give the history of the world before any date that we can a.s.sign to the constellations, and are clearly derived from very early doc.u.ments or traditions.

When the constellations are compared with those nine chapters, several correspondences appear between the two; remarkable, when it is borne in mind how few are the events that can be plainly set forth in a group of forty-eight figures on the one hand, and how condensed are the narratives of those nine chapters on the other.

Look at the six southern constellations (_see_ pp. 164, 165) which were seen during the nights of spring in that distant time. The largest of these six is a great Ship resting on the southern horizon. Just above, a Raven is perched on the stretched-out body of a reptile. A figure of a Centaur appears to have just left the Ship, and is represented as offering up an animal on an Altar. The animal is now shown as a Wolf, but Aratus, our earliest authority, states that he did not know what kind of animal it was that was being thus offered up. The cloud of smoke from the Altar is represented by the bright coiling wreaths of the Milky Way, and here in the midst of that cloud is set the Bow--the bow of Sagittarius, the Archer. Is it possible that this can be mere coincidence, or was it indeed intended as a memorial of the covenant which G.o.d made with Noah, and with his children for ever?--"I do set My bow in the cloud, and it shall be for a token of a covenant between Me and the earth."

Close by this group was another, made up of five constellations. Towards the south, near midnight in spring, the observer in those ancient times saw the Scorpion. The figure of a man was standing upon that venomous beast, with his left foot pressed firmly down upon its head; but the scorpion's tail was curled up to sting him in the right heel. Ophiuchus, the Serpent-holder, the man treading on the Scorpion, derives his name from the Serpent which he holds in his hands and strangles; the Serpent that, as we have seen in the preceding chapter, marked the autumnal colure. The head of Ophiuchus reached nearly to the zenith, and there close to it was the head of another hero, so close that to complete the form of the two heads the same stars must be used to some extent twice over. Facing north, this second hero, now known to us as Hercules, but to Aratus simply as the "Kneeler," was seen kneeling with his foot on the head of the great northern Dragon. This great conflict between the man and the serpent, therefore, was presented in a twofold form. Looking south there was the picture of Ophiuchus trampling on the scorpion and strangling the snake, yet wounded in the heel by the scorpion's sting; looking north, the corresponding picture of the kneeling figure of Hercules treading down the dragon's head. Here there seems an evident reference to the word spoken by G.o.d to the serpent in the garden in Eden: "I will put enmity between thee and the woman, and between thy seed and her Seed; It shall bruise thy head, and thou shalt bruise His heel."

[Ill.u.s.tration: THE MIDNIGHT CONSTELLATIONS OF SPRING, B.C. 2700.]

These two groups of star-figures seem therefore to point to the two great promises made to mankind and recorded in the early chapters of Genesis; the Promise of the Deliverer, Who, "Seed of the woman," should bruise the serpent's head, and the promise of the "Bow set in the cloud," the pledge that the world should not again be destroyed by a flood.

[Ill.u.s.tration: THE MIDNIGHT CONSTELLATIONS OF WINTER, B.C. 2700.]

One or two other constellations appear, less distinctly, to refer to the first of these two promises. The Virgin, the woman of the zodiac, carries in her hand a bright star, the ear of corn, the seed; whilst, immediately under her, the great Water-snake, Hydra, is drawn out at enormous length, "going on its belly;" not writhing upwards like the Serpent, nor twined round the crown of the sky like the Dragon.

Yet again, the narrative in Genesis tells us that G.o.d "drove out the man" (_i. e._ Adam), "and He placed at the east of the garden of Eden the cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life." No description is given of the form of the cherubim in that pa.s.sage, but they are fully described by Ezekiel, who saw them in vision when he was by the river Chebar, as "the likeness of four living creatures." The same beings were also seen in vision by St.

John, and are described by him in the Apocalypse as "four living creatures" (_Zoa_). "The first creature was like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature was like a flying eagle." Ezekiel gives a fuller and more complex description, but agreeing in its essential elements with that given by the Apostle, and, at the close of one of these descriptions, he adds, "This is the living creature that I saw under the G.o.d of Israel by the river of Chebar; and I knew that they were cherubim"--no doubt because as a priest he had been familiar with the cherubic forms as they were embroidered upon the curtains of the Temple, and carved upon its walls and doors.

The same four forms were seen amongst the constellation figures; not placed at random amongst them, but as far as possible in the four most important positions in the sky. For the constellations were originally so designed that the sun at the time of the summer solstice was in the middle of the constellation _Leo_, the Lion; at the time of the spring equinox in the middle of _Taurus_, the Bull; and at the time of the winter solstice, in the middle of _Aquarius_, the Man bearing the waterpot. The fourth point, that held by the sun at the autumnal equinox, would appear to have been already a.s.signed to the foot of the Serpent-holder as he crushes down the Scorpion's head; but a flying eagle, _Aquila_, is placed as near the equinoctial point as seems to have been consistent with the ample s.p.a.ce that it was desired to give to the emblems of the great conflict between the Deliverer and the Serpent.

Thus, as in the vision of Ezekiel, so in the constellation figures, the Lion, the Ox, the Man, and the Eagle, stood as the upholders of the firmament, as "the pillars of heaven." They looked down like watchers upon all creation; they seemed to guard the four quarters of the sky.

If we accept an old Jewish tradition, the constellations may likewise give us some hint of an event recorded in the tenth chapter of Genesis.

For it has been supposed that the great stellar giant Orion is none other than "Nimrod, the mighty hunter before the Lord," and the founder of the Babylonian kingdom; identified by some a.s.syriologists with Merodach, the tutelary deity of Babylon: and by others with Gilgamesh, the tyrant of Erech, whose exploits have been preserved to us in the great epic now known by his name. Possibly both identifications may prove to be correct.

More than one third of the constellation figures thus appear to have a close connection with some of the chief incidents recorded in the first ten chapters of Genesis as having taken place in the earliest ages of the world's history. If we include the Hare and the two Dogs as adjuncts of Orion, and the Cup as well as the Raven with Hydra, then no fewer than twenty-two out of the forty-eight are directly or indirectly so connected. But the constellation figures only deal with a very few isolated incidents, and these are necessarily such as lend themselves to graphic representation. The points in common with the Genesis narrative are indeed striking, but the points of independence are no less striking. The majority of the constellation figures do not appear to refer to any incidents in Genesis; the majority of the incidents in the Genesis narrative find no record in the sky. Even in the treatment of incidents common to both there are differences, which make it impossible to suppose that either was directly derived from the other.

But it is clear that when the constellations were devised,--that is to say, roughly speaking, about 2,700 B.C.,--the promise of the Deliverer, the "Seed of the woman" who should bruise the serpent's head, was well known and highly valued; so highly valued that a large part of the sky was devoted to its commemoration and to that of the curse on the serpent. The story of the Flood was also known, and especially the covenant made with those who were saved in the ark, that the world should not again be destroyed by water, the token of which covenant was the "Bow set in the cloud." The fourfold cherubic forms were known, the keepers of the way of the tree of life, the symbols of the presence of G.o.d; and they were set in the four parts of the heaven, marking it out as the tabernacle which He spreadeth abroad, for He dwelleth between the cherubim.

CHAPTER III

THE STORY OF THE DELUGE

Beside the narrative of the Flood given to us in Genesis, and the pictorial representation of it preserved in the star figures, we have Deluge stories from many parts of the world. But in particular we have a very striking one from Babylonia. In the _Epic of Gilgamesh_, already alluded to, the eleventh tablet is devoted to an interview between the hero and Pir-napistim, the Babylonian Noah, who recounts to him how he and his family were saved at the time of the great flood.

This Babylonian story of the Deluge stands in quite a different relation from the Babylonian story of Creation in its bearing on the account given in Genesis. As we have already seen, the stories of Creation have practically nothing in common; the stories of the Deluge have many most striking points of resemblance, and may reasonably be supposed to have had a common origin.

Prof. Friedrich Delitzsch, in his celebrated lectures _Babel and Bible_, refers to this Babylonian Deluge story in the following terms:--

"The Babylonians divided their history into two great periods: the one before, the other after the Flood. Babylon was in quite a peculiar sense the land of deluges. The alluvial lowlands along the course of all great rivers discharging into the sea are, of course, exposed to terrible floods of a special kind--cyclones and tornadoes accompanied by earthquakes and tremendous downpours of rain."

After referring to the great cyclone and tidal wave which wrecked the Sunderbunds at the mouths of the Ganges in 1876, when 215,000 persons met their death by drowning, Prof. Delitzsch goes on--

"It is the merit of the celebrated Viennese geologist, Eduard Suess, to have shown that there is an accurate description of such a cyclone, line for line, in the Babylonian Deluge story. . . . The whole story, precisely as it was written down, travelled to Canaan. But, owing to the new and entirely different local conditions, it was forgotten that the sea was the chief factor, and so we find in the Bible two accounts of the Deluge, which are not only scientifically impossible, but, furthermore, mutually contradictory--the one a.s.signing to it a duration of 365 days, the other of [40 + (3 x 7)] = 61 days.

Science is indebted to Jean Astruc, that strictly orthodox Catholic physician of Louis XIV., for recognizing that two fundamentally different accounts of a deluge have been worked up into a single story in the Bible."[171:1]