The Astronomy of the Bible by E. Walter Maunder (feel good fiction books TXT) 📕

title="[249]">This necessity explains the early Babylonian tablets with catalogues of eclipses on all days of the month, and in all quarters of the sky. The great majority of the eclipses could never happen, but they could be, none-the-less, made use of by a court magician. If an eclipse of the sun took place on the 29th day and in the south, he could always point out how exceedingly unpleasant things might have been for the king and the country if he, the magician, had not by his diligence, prevented its happening, say, on the 20th, and in the north. A Zulu witch-doctor is quite equal to analogous subterfuges to-day, and no doubt his Babylonian congeners were not less ingenious 3,000 years ago. Such subterfuges were not always successful when a Chaka or a Nebuchadnezzar had to be dealt with, but with kings of a more ordinary type either in Zululand or Mesopotamia they would answer well enough.

Coming down to times when astronomy had so far advanced that a catalogue of the stars had been drawn up, with their positions determined by actual measurement, it became possible for astrologers to draw up something like a definite system of prediction, based upon the constellations or parts of a constellation that happened to be rising at any given moment, and this was the system employed when Zeuchros of Babylon wrote in the first century of our era. His system must have been started later than 700 b.c., for in it Aries is considered as the leader of the zodiac; the constellations are already disestablished in favour of the Signs; and the Signs are each divided into three. A practical drawback to this particular astrological system was that the aspect presented by the heavens on one evening was precisely the same as that presented on the next evening four minutes earlier. The field for prediction therefore was very limited and repeated itself too much for the purpose of fortune-tellers.

The introduction of the planets into astrology gave a greater diversity to the material used by the fortune-tellers. An early phase of planetary astrology consisted in the allotment of a planet to each hour of the day and also to each day of the week. It has been already shown in the chapter on "Saturn and Astrology," that this system arose from the Ptolemaic idea of the solar system grafted on the Egyptian division of the day into twenty-four hours, and applied to the week of seven days. It probably originated in Alexandria, and arose not earlier than the third century before our era. Mathematical astrology—the complex system now in vogue—involves a considerable knowledge of the apparent movements of the planets and a development of mathematics such as did not exist until the days of Hipparchus. It also employs the purely imaginary signs of the zodiac, not the constellations; and reckons the first point of Aries as at the spring equinox. So far as we can ascertain, the spring equinox marked the first point of the constellation Aries about b.c. 110.

All these varied forms of astrology are therefore comparatively recent. Before that it was of course reckoned ominous if an eclipse took place, or a comet was seen, or a bright planet came near the moon, just as spilling salt or crossing knives may be reckoned ominous to-day. The omens had as little to do with observation, or with anything that could be called scientific, in the one case as in the other.

It is important to realize that astrology, as anything more than the crude observance of omens, is younger than astronomy by at least 2,000 years.

Mazzārōth occurs only once in the Bible, viz. in Job xxxviii. 32, already so often quoted, but a similar word Mazzālōth occurs in 2 Kings xxiii. 5, where it is said that Josiah put down the idolatrous priests, "them also that burned incense unto Baal, to the sun, and to the moon, and to the planets (Mazzālōth), and to all the host of heaven." The context itself, as well as the parallel passage in Deuteronomy—"When thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldst be driven to worship them,"—shows clearly that celestial luminaries of some kind are intended, probably certain groups of stars, distinguished from the general "host of heaven."

Comparing Job ix. 9, with Job xxxviii. 31, 32, we find ‘Ash, or ‘Ayish, Kīmah and Kĕsil common to the two passages; if we take ‘Ash and ‘Ayish as identical, this leaves the "chambers of the south" as the equivalent of Mazzaroth. The same expression occurs in the singular in Job xxxvii. 9—"Out of the south (marg. chamber) cometh the whirlwind." There need be but little question as to the significance of these various passages. The correspondence of the word Mazzārōth with the Babylonian mizrātā, the "divisions" of the year, answering to the twelve signs of the zodiac, points in exactly the same direction as the correspondence in idea which is evident between the "chambers of the south" and the Arabic Al manāzil, "the mansions" or "resting-places" of the moon in the lunar zodiac.

Mazzaroth are therefore the "divisions" of the zodiac, the "chambers" through which the sun successively passes in the course of the year, his "resting-place" for a month. They are "the chambers of the south," since that is their distinctive position. In Palestine, the sun, even at rising or setting at midsummer, passes but little to the north of east or west. Roughly speaking, the "south" is the sun's quarter, and therefore it is necessarily the quarter of the constellation in which the sun is placed.

It has been made an objection to this identification that the Israelites are said to have worshipped Mazzālōth, and we have no direct evidence that the signs or constellations of the zodiac were worshipped as such. But this is to make a distinction that is hardly warranted. The Creation tablets, as we have seen, distinctly record the allocation of the great gods to the various signs, Merodach himself being one of the three deities associated with the month Adar, just as in Egypt a god presided over each one of the thirty-six decades of the year.

Again, it is probable that the "golden calf," worshipped by the Israelites in the wilderness, and, after the disruption, at Bethel and at Dan, was none other than an attempt to worship Jehovah under the symbol of Taurus, the leader of the zodiac and cognizance of the tribe of Joseph; regarded as a type of Him Who had been the Leader of the people out of Egypt, and the Giver of the blessings associated with the return of the sun to Taurus, the revival of nature in spring-time. It was intended as a worship of Jehovah; it was in reality dire rebellion against Him, and a beginning of the worship of "Mazzālōth and the heavenly host;" an idolatry that was bound to bring other idolatries in its train.

A three-fold symbol found continually on Babylonian monuments, "the triad of stars," undoubtedly at one time set forth Sin, the moon-god, Samas, the sun-god, and Ištar, in this connection possibly the planet Venus. It has therefore been suggested by Prof. Schiaparelli that Mazzālōth is the planet Venus; and, since the word is plural in form, Venus in her double capacity;—sometimes an evening, sometimes a morning star. The sun and the moon and Mazzālōth would then set forth the three brightest luminaries, whilst the general congress of stars would be represented by the "host of heaven." But though Venus is sometimes the brightest of the planets, she is essentially of the same order as Jupiter or Mars, and is not of the same order as the sun and moon, with whom, on this supposition, she is singled out to be ranked. Moreover, if Ištar or Ashtoreth were intended in this passage, it does not appear why she should not be expressly named as such; especially as Baal, so often coupled with her, is named. The "triad of stars," too, had originally quite a different meaning, as will be seen later.

Moreover, the parallelism between Job ix. and Job xxxviii. is destroyed by this rendering, since the planet Venus could not be described as "the chambers of the south." These are therefore referred by Professor Schiaparelli to the glorious mass of stars in the far south, shining in the constellations that set forth the Deluge story,—the Ship, and the Centaur, much the most brilliant region of the whole sky.

Another interpretation of Mazzaroth is given by Dr. Cheyne, on grounds that refute Professor Schiaparelli's suggestion, but it is itself open to objection from an astronomical point of view. He writes—