The Astronomy of the Bible by E. Walter Maunder (feel good fiction books TXT) 📕
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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Perhaps we may trace a reference to this supposed association of Kīmah with the Flood in the passage from Amos already quoted:—
"Seek Him that maketh the seven stars and Orion, . . . that calleth for the waters of the sea, and poureth them out upon the face of the earth: the Lord is His name."
Many ancient nations have set apart days in the late autumn in honour of the dead, no doubt because the year was then considered as dead. This season being marked by the acronical rising of the Pleiades, that group has become associated with such observances. There is, however, no reference to any custom of this kind in Scripture.
What is the meaning of the inquiry addressed to Job by the Almighty?
What was the meaning which it possessed in the thought of the writer of the book? What was the meaning which we should now put on such an inquiry, looking at the constellations from the standpoint which the researches of modern astronomy have given us?
The first meaning of the text would appear to be connected with the apparent movement of the sun amongst the stars in the course of the year. We cannot see the stars by daylight, or see directly where the sun is situated with respect to them; but, in very early times, men learnt to associate the seasons of the year with the stars which were last seen in the morning, above the place where the sun was about to rise; in the technical term once in use, with the heliacal risings of stars. When the constellations were first designed, the Pleiades rose heliacally at the beginning of April, and were the sign of the return of spring. Thus Aratus, in his constellation poem writes—
The harbinger of summer's brighter day."
They heralded, therefore, the revival of nature from her winter sleep, the time of which the kingly poet sang so alluringly—
The rain is over and gone;
The flowers appear on the earth;
The time of the singing of birds is come,
And the voice of the turtle is heard in our land;
The fig-tree ripeneth her green figs,
And the vines are in blossom,
They give forth their fragrance."
The constellation which thus heralded the return of this genial season was poetically taken as representing the power and influence of spring. Their "sweet influences" were those that had rolled away the gravestone of snow and ice which had lain upon the winter tomb of nature. Theirs was the power that brought the flowers up from under the turf; earth's constellations of a million varied stars to shine upwards in answer to the constellations of heaven above. Their influences filled copse and wood with the songs of happy birds. Theirs stirred anew the sap in the veins of the trees, and drew forth their reawakened strength in bud and blossom. Theirs was the bleating of the new-born lambs; theirs the murmur of the reviving bees.
Upon this view, then, the question to Job was, in effect, "What control hast thou over the powers of nature? Canst thou hold back the sun from shining in spring-time—from quickening flower, and herb, and tree with its gracious warmth? This is God's work, year by year over a thousand lands, on a million hills, in a million valleys. What canst thou do to hinder it?"
The question was a striking one; one which must have appealed to the patriarch, evidently a keen observer and lover of nature; and it was entirely in line with the other inquiries addressed to him in the same chapter.
"Where wast thou when I laid the foundations of the earth?"
The Revised Version renders the question—
"Canst thou bind the cluster of the Pleiades?"
reading the Hebrew word Ma‘anaddoth, instead of Ma’adannoth, following in this all the most ancient versions. On this view, Job is, in effect, asked, "Canst thou gather together the stars in the family of the Pleiades and keep them in their places?"
The expression of a chain or band is one suggested by the appearance of the group to the eye, but it is no less appropriate in the knowledge which photography and great telescopes have given us. To quote from Miss Clerke's description of the nebula discovered round the brighter stars of the Pleiades—Alcyone, Asterope, Celœno, Electra, Maia, Merope and Taygeta:—
"Besides the Maia vortex, the Paris photographs depicted a series of nebulous bars on either side of Merope, and a curious streak extending like a finger-post from Electra towards Alcyone . . . Streamers and fleecy masses of cosmical fog seem almost to fill the spaces between the stars, as clouds choke a mountain valley. The chief points of its concentration are the four stars Alcyone, Merope, Maia, and Electra; but it includes as well Celœno and Taygeta, and is traceable southward from Asterope over an arc of 1° 10´. . . . The greater part of the constellation is shown as veiled in nebulous matter of most unequal densities. In some places it lies in heavy folds and wreaths, in others it barely qualifies the darkness of the sky-ground. The details of its distribution come out with remarkable clearness, and are evidently to a large extent prescribed by the relative situations of the stars. Their lines of junction are frequently marked by nebulous rays, establishing between them, no doubt, relations of great physical importance; and masses of nebula, in numerous instances, seem as if pulled out of shape and drawn into festoons by the attractions of neighbouring stars. But the strangest exemplification of this filamentous tendency is in a fine, thread-like process, 3´´ or 4´´ wide, but 35´ to 40´ long, issuing in an easterly direction from the edge of the nebula about Maia, and stringing together seven stars, met in its advance, like beads on a rosary. The largest of these is apparently the occasion of a slight deviation from its otherwise rectilinear course. A second similar but shorter streak runs, likewise east and west, through the midst of the formation."[229:1]
NEBULOSITIES OF THE PLEIADES.
Photographed by Dr. Max Wolf, Heidelberg.ToList
Later photographs have shown that not only are the several stars of the Pleiades linked together by nebulous filaments, but the whole cluster is embedded in a nebulous net that spreads its meshes far out into space. Not only is the group thus tied or bound together by nebulous clouds, it has other tokens of forming but a single family. The movements of the several stars have been carefully measured, and for the most part the entire cluster is drifting in the same direction; a few stars do not share in the common motion, and are probably apparent members, seen in perspective projected on the group, but in reality much nearer to us. The members of the group also show a family likeness in constitution. When the spectroscope is turned upon it, the chief stars are seen to closely resemble each other; the principal lines in their spectra being those of hydrogen, and these are seen as broad and diffused bands, so that the spectrum we see resembles that of the brightest star of the heavens, Sirius.
There can be little doubt but that the leaders of the group are actually greater, brighter suns than Sirius itself. We do not know the exact distance of the Pleiades, they are so far off that we can scarcely do more than make a guess at it; but it is probable that they are so far distant that our sun at like distance would prove much too faint to be seen at all by the naked eye. The Pleiades then would seem to be a most glorious star-system, not yet come to its full growth. From the standpoint of modern science we may interpret the "chain" or "the sweet influences" of the Pleiades as consisting in the enfolding wisps of nebulosity which still, as it were, knit together those vast young suns; or, and in all probability more truly, as that mysterious force of gravitation which holds the mighty system together, and in obedience to which the group has taken its present shape. The question, if asked us to-day, would be, in effect, "Canst thou bind together by nebulous chains scores of suns, far more glorious than thine own, and scattered over many millions of millions of miles of space; or canst thou loosen the attraction which those suns exercise upon each other, and move them hither and thither at thy will?"
FOOTNOTES:[217:1] Glossary of Greek Birds, pp. 28, 29.
[221:1] R. H. Allen, Star Names and their Meanings, p. 401.
[223:1] Berachoth, fol. 59, col. 1.
[229:1] The System of the Stars, 1st edit., pp. 230-232.
CHAPTER VII ORIONKĕsīl, the word rendered by our translators "Orion," occurs in an astronomical sense four times in the Scriptures; twice in the Book of Job, once in the prophecy of Amos, and once, in the plural, in the prophecy of Isaiah. In the three first cases the word is used in conjunction with Kīmah, "the Pleiades," as shown in the preceding chapter. The fourth instance is rendered in the Authorized Version—
"For the stars of heaven and the constellations (Kĕsīlim) thereof shall not give their light."
The Hebrew word Kĕsīl signifies "a fool," and that in the general sense of the term as used in Scripture; not merely a silly, untaught, feckless person, but a godless and an impious one. Thus, in the Book of Proverbs, Divine Wisdom is represented as appealing—
"How long, ye simple ones, will ye love simplicity? the scorners delight in their scorning, and fools hate knowledge?"
THE STARS OF ORION.ToList
What constellation was known to the ancient Hebrews as "the fool"? The Seventy who rendered the Old Testament into Greek confess themselves at fault. Once, in Amos, both Kīmah and Kĕsīl are left untranslated. Instead of "Him that maketh the seven stars and Orion," we have the paraphrase, "That maketh and transformeth all things." Once, in Job, it is rendered "Hesperus," the evening star; and in the other two instances it is given as "Orion." The tradition of the real meaning of the word as an astronomical term had been lost, or at least much confused before the Septuagint Version was undertaken. The Jews had not, so far as there is any present evidence, learned the term in Babylon, for the word has not yet been found as a star-name on any cuneiform inscription. It was well known before the Exile, for Amos and Isaiah both use it, and the fact that the author of Job also uses it, indicates that he did not gain his knowledge of the constellation during the Babylonian captivity.
The majority of translators and commentators have, however, agreed in believing that the brightest and most splendid constellation in the sky is intended—the one which we know as Orion. This constellation is one of the very few in which the natural grouping of the stars seems to suggest the figure that has been connected with it. Four bright stars, in a great trapezium, are taken to
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