The Astronomy of the Bible by E. Walter Maunder (feel good fiction books TXT) π
CHAPTER II.
THE DIAL OF AHAZ
The Narrative--Suggested Explanations--The "Dial of Ahaz," probably a Staircase--Probable History and Position of the Staircase--Significance of the Sign 385
CHAPTER III.
THE STAR OF BETHLEHEM
The Narrative--No Astronomical Details given--Purpose of the Scripture Narrative--Kepler's suggested Identification of the Star--The New Star of 1572--Legend of
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In only one instance in Scriptureβthat already quoted of the moon withdrawing itselfβis there even an allusion to the changing phases of the moon, other than that implied in the frequent references to the new moons. The appointment of certain feasts to be held on the fifteenth day of the month is a confirmation of the supposition that their months were truly lunar, for then the moon is fully lighted, and rides the sky the whole night long from sunset to sunrise. It is clear, therefore, that the Hebrews, not only noticed the phases of the moon, but made regular use of them. Yet, if we adopted the argument from silence, we should suppose that they had never observed its changes of shape, for there is no direct allusion to them in Scripture. We cannot, therefore, argue from silence as to whether or no they had divined the cause of those changes, namely that the moon shines by reflecting the light of the sun.
Nor are there any references to the markings on the moon. It is quite obvious to the naked eye that there are grey stains upon her silver surface, that these grey stains are always there, most of them forming a chain which curves through the upper hemisphere. Of the bright parts of the moon, some shine out with greater lustre than others, particularly one spot in the lower left-hand quadrant, not far from the edge of the full disc. The edges of the moon gleam more brightly as a rule than the central parts. All this was apparent to the Hebrews of old, as it is to our unassisted sight to-day.
The moon's influence in raising the tides is naturally not mentioned. The Hebrews were not a seafaring race, nor are the tides on the coast of Palestine pronounced enough to draw much attention. One influence is ascribed to the moon; an influence still obscure, or even disputed. For the promise thatβ
Nor the moon by night,"
quite obvious in its application to the sun, with the moon seems to refer to its supposed influence on certain diseases and in causing "moon-blindness."
The chief function of the moon, as indicated in Scripture, is to regulate the calendar, and mark out the times for the days of solemnity. In the words of the 104th Psalm:β
The sun knoweth his going down.
Thou makest darkness, and it is night;
Wherein all the beasts of the forest do creep forth.
The young lions roar after their prey,
And seek their meat from God.
The sun ariseth, they get them away,
And lay them down in their dens.
Man goeth forth unto his work
And to his labour until the evening.
O Lord, how manifold are Thy works!
In wisdom hast Thou made them all:
The earth is full of Thy riches."
A CORNER OF THE MILKY WAY.
The "America Nebula": photographed by Dr. Max Wolf, at Heidelberg.ToList
[81:1] How the little children must have revelled in that yearly holiday!
[90:1] T. G. Pinches, The Old Testament in the Light of the Historical Records of Assyria and Babylonia, p. 278.
CHAPTER VIII THE STARSThe stars and the heaven, whose host they are, were used by the Hebrew writers to express the superlatives of number, of height, and of expanse. To an observer, watching the heavens at any particular time and place, not more than some two thousand stars are separately visible to the unassisted sight. But it was evident to the Hebrew, as it is to any one to-day, that the stars separately visible do not by any means make up their whole number. On clear nights the whole vault of heaven seems covered with a tapestry or curtain the pattern of which is formed of patches of various intensities of light, and sprinkled upon this patterned curtain are the brighter stars that may be separately seen. The most striking feature in the pattern is the Milky Way, and it may be easily discerned that its texture is made up of innumerable minute points of light, a granulation, of which some of the grains are set more closely together, forming the more brilliant patches, and some more loosely, giving the darker shades. The mind easily conceives that the minute points of light whose aggregations make up the varying pattern of the Milky Way, though too small to be individually seen, are also stars, differing perhaps from the stars of the Pleiades or the Bears only in their greater distance or smaller size. It was of all these that the Lord said to Abramβ
"Look now toward heaven, and tell the stars, if thou be able to number them: and He said unto him, So shall thy seed be."
The first catalogue of the stars of which we have record was that of Hipparchus in 129 b.c. It contained 1,025 stars, and Ptolemy brought this catalogue up to date in the Almagest of 137 a.d. Tycho BrahΓ© in 1602 made a catalogue of 777 stars, and Kepler republished this in 1627, and increased the number to 1,005. These were before the invention of the telescope, and consequently contained only naked-eye stars. Since astronomers have been able to sound the heavens more deeply, catalogues have increased in size and number. Flamsteed, the first Astronomer Royal, made one of 3,310 stars; from the observations of Bradley, the third, a yet more famous catalogue has been compiled. In our own day more than three hundred thousand stars have been catalogued in the Bonn Durchmusterung; and the great International Photographic Chart of the Heavens will probably show not less than fifty millions of stars, and in this it has limited itself to stars exceeding the fourteenth magnitude in brightness, thus leaving out of its pages many millions of stars that are visible through our more powerful telescopes.
So when Abraham, Moses, Job or Jeremiah speaks of the host of heaven that cannot be numbered, it does not mean simply that these men had but small powers of numeration. To us,βwho can count beyond that which we can conceive,βas to the Psalmist, it is a sign of infinite power, wisdom and knowledge that "He telleth the number of the stars; He calleth them all by their names."
Isaiah describes the Lord as "He that sitteth upon the circle of the earth, . . . that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in." And many others of the prophets use the same simile of a curtain which we have seen to be so appropriate to the appearance of the starry sky. Nowhere, however, have we any indication whether or not they considered the stars were all set on this curtain, that is to say were all at the same distance from us. We now know that they are not equidistant from us, but this we largely base on the fact that the stars are of very different orders of brightness, and we judge that, on an average, the fainter a star appears, the further is it distant from us. To the Hebrews, as to us, it was evident that the stars differ in magnitude, and the writer of the Epistle to the Corinthians expressed this when he wroteβ
"There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory."
The ancient Greek astronomers divided the stars according to their brightness into six classes, or six "magnitudes," to use the modern technical term. The average star of any particular magnitude gives about two and a half times as much light as the average star of the next magnitude. More exactly, the average first magnitude star gives one hundred times the light of the average star of the sixth magnitude.
In a few instances we have been able to measure, in the very roughest degree, the distances of stars; not a hundred stars have their parallaxes known, and these have all been measured in the course of the last century. And so far away are these stars, even the nearest of them, that we do not express their distance from us in millions of miles; we express it in the time that their light takes in travelling from them to us. Now it takes light only one second to traverse 186,300 miles, and yet it requires four and a third years for the light from the nearest star to reach us. This is a star of the first magnitude, Alpha in the constellation of the Centaur. The next nearest star is a faint one of between the seventh and eighth magnitudes, and its light takes seven years to come. From a sixth magnitude star in the constellation of the Swan, the light requires eight years; and from Sirius, the brightest star in the heavens, light requires eight and a half years. These four stars are the nearest to us; from no other star, that we know of, does light take less than ten years to travel; from the majority of those whose distance we have succeeded in measuring, the light takes at least twenty years.
To get some conception of what a "light-year" means, let us remember that light could travel right round the earth at its equator seven times in the space of a single second, and that there are 31,556,925 seconds in a year. Light then could girdle the earth a thousand million times whilst it comes from Alpha Centauri. Or we may put it another way. The distance from Alpha Centauri exceeds the equator of the earth by as much as this exceeds an inch and a half; or by as much as the distance from London to Manchester exceeds the hundredth of an inch.
Of all the rest of the innumerable stars, as far as actual measurement is concerned, for us, as for the Hebrews, they might all actually lie on the texture of a curtain, at practically the same distance from us.
We have measured the distances of but a very few stars; the restβas every one of them was for the Hebrewβare at a greater distance than any effort of ours can reach, be our telescopes ever so great and powerful, our measuring instruments ever so precise and delicate. For them, as for us, the heaven of stars is "for height," for a height which is beyond measure and therefore the only fitting image for the immensity of God.
So Zophar the Naamathite saidβ
It is as high as heaven; what canst thou do?"
and Eliphaz the Temanite reiterated still more stronglyβ
And behold the height of the stars, how high they are."
God Himself is represented as using the expanse of heaven as a measure of the greatness of his fidelity and mercy. The prophet Jeremiah writesβ
"Thus saith the Lord; if Heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all
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