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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We have the right to make this assertion, for now we have an immense number of Babylonian records at our command; and can form a fairly accurate estimate as to the state there of astronomical and mathematical science at different epochs. A kind of "quasi-patriotism" has induced some Assyriologists to confuse in their accounts of Babylonian attainments the work of times close to the Christian era with that of many centuries, if not of several millenniums earlier; and the times of Sargon of AgadΓ©, whose reputed date is 3800 b.c., have seemed to be credited with the astronomical work done in Babylon in the first and second centuries before our era. This is much as if we should credit our predecessors who lived in this island at the time of Abraham with the scientific attainments of the present day.
The earlier astronomical achievements at Babylon were not, in any real sense, astronomical at all. They were simply the compilation of lists of crude astrological omens, of the most foolish and unreasoning kind. Late in Babylonian history there were observations of a high scientific order; real observations of the positions of moon and planets, made with great system and regularity. But these were made after Greek astronomy had attained a high level, and Babylon had come under Greek rule.
Whether this development of genuine astronomical observation was of native origin, or was derived from their Greek masters, is not clear. If it was native, then certainly the Babylonians were not able to use and interpret the observations which they made nearly so well as were Greek astronomers, such as Eudoxus, Thales, Pythagoras, Hipparchus and many others.
But it must not be supposed that, though their astronomical achievements have been grossly, even ludicrously, exaggerated by some popular writers, the Babylonians contributed nothing of value to the progress of the science. We may infer from such a tablet as that already quoted on page 320, when the equinox was observed on the 6th day of Nisan, since there were 6 kasbu of day and 6 kasbu of night, that some mechanical time-measurer was in use. Indeed, the record on one tablet has been interpreted as noting that the astronomer's clock or clepsydra had stopped. If this be so, then we owe to Babylon the invention of clocks of some description, and from an astronomical point of view, this is of the greatest importance.
Tradition also points to the Chaldeans as the discoverers of the Saros, the cycle of 18 years, 10 or 11 days, after which eclipses of the sun or moon recur. The fact that very careful watch was kept every month at the times of the new and of the full moon, at many different stations, to note whether an eclipse would take place, would naturally bring about the discovery of the period, sooner or later.
The achievements of a nation will be in accordance with its temperament and opportunities, and it is evident from the records which they have left us that the Babylonians, though very superstitious, were a methodical, practical, prosaic people, and a people of that order, if they are numerous, and under strong rule, will go far and do much. The discovery of the Saros was such as was within their power, and was certainly no small achievement. But it is to the Greeks, not to the Babylonians, that we trace the beginnings of mathematics and planetary theory.
We look in vain amongst such Babylonian poetry as we possess for the traces of a Homer, a Pindar, a Sophocles, or even of a poet fit to enter into competition with those of the second rank in the literature of Greece; while it must remain one of the literary mysteries of our time that any one should deem the poetry of the books of Isaiah and Job dependent on Babylonian inspiration.
There were two great hindrances under which the Babylonian man of science laboured: he was an idolater, and he was an astrologer. It is not possible for us in our freedom to fully realize how oppressive was the slavery of mind, as well as spirit, which was consequent upon this twofold superstition. The Greek was freer, insomuch that he did not worship the planets, and did not become a planetary astrologer until after he had learnt that superstition from Chaldea; in learning it he put an end to his scientific progress.
But the Hebrew, if he was faithful to the Law that had been given to him, was free in mind as well as in spirit. He could fearlessly inquire into any and all the objects of nature, for these were but thingsβthe work of God's Hands, whereas he, made in the image of God, having the right of intercourse with God, was the superior, the ruler of everything he could see.
His religious attitude therefore gave him a great superiority for scientific advancement. Yet there was one phase of that attitude which, whilst it preserved him from erroneous conceptions, tended to check that spirit of curiosity which has led to so much of the scientific progress of modern times. "What?" "How?" and "Why?" are the three questions which man is always asking of nature, and to the Hebrew the answer to the second and third was obvious:βIt is the power of God: It is the will of God. He did not need to invent for himself the crass absurdities of the cosmogonies of the heathen; but neither was he induced to go behind the appearances of things; the sufficient cause and explanation of all was God.
But of the appearances he was very observant, as I trust has become clear in the course of this imperfect review of the traces of one particular science as noticed in Holy Scripture.
If he was faithful to the Law which had been given him, the Hebrew was free in character as well as in mind. His spirit was not that of a bondman, and Nebuchadnezzar certainly never met anything more noble, anything more free, than the spirit of the men who answered him in the very view of the burning fiery furnace:β
"O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us out of thine hand, O king. BUT IF NOT, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up."
FOOTNOTES:[343:1] Creation centred in Christ, p. 344.
"SUN, STAND THOU STILL UPON GIBEON, AND THOU MOON IN THE VALLEY OF AJALON."ToList
BOOK IV THREE ASTRONOMICAL MARVELS CHAPTER I JOSHUA'S "LONG DAY"[351:1]1.βMethod of Studying the Record
There are three incidents recorded in Holy Scripture which may fairly, if with no great exactness, be termed astronomical miracles;βthe "long day" on the occasion of Joshua's victory at Beth-horon; the turning back of the shadow on the dial of Ahaz, as a sign of king Hezekiah's recovery from sickness; and the star which guided the wise men from the east to the birthplace of the Holy Child at Bethlehem.
As astronomy has some bearing on each of these three remarkable events, it will be of some interest to examine each of them from the point of view of our present astronomical knowledge. It does not follow that this will throw any new light upon the narratives, for we must always bear in mind that the Scriptures were not intended to teach us the physical sciences; consequently we may find that the very details have been omitted which an astronomer, if he were writing an account of an astronomical observation, would be careful to preserve. And we must further remember that we have not the slightest reason to suppose that the sacred historians received any supernatural instruction in scientific matters. Their knowledge of astronomy therefore was that which they had themselves acquired from education and research, and nothing more. In other words, the astronomy of the narrative must be read strictly in the terms of the scientific advancement of the writers.
But there is another thing that has also to be remembered. The narrative which we have before us, being the only one that we have, must be accepted exactly as it stands. That is the foundation of our inquiry; we have no right to first cut it about at our will, to omit this, to alter that, to find traces of two, three, or more original documents, and so to split up the narrative as it stands into a number of imperfect fragments, which by their very imperfection may seem to be more or less in conflict.
The scientific attitude with regard to the record of an observation cannot be too clearly defined. If that record be the only one, then we may accept it, we may reject it, we may be obliged to say, "We do not understand it," or "It is imperfect, and we can make no use of it," but we must not alter it. A moment's reflection will show that a man who would permit himself to tamper with the sole evidence upon which he purports to work, no matter how profoundly convinced he may be that his proposed corrections are sound, is one who does not understand the spirit of science, and is not going the way to arrive at scientific truth.
There is no need then to inquire as to whether the tenth chapter of the Book of Joshua comes from two or more sources; we take the narrative as it stands. And it is one which has, for the astronomer, an interest quite irrespective of any interpretation which he may place upon the account of the miracle which forms its central incident. For Joshua's exclamation:β
And thou, Moon, in the valley of Ajalon,"
implies that, at the moment of his speaking, the two heavenly bodies appeared to him to be, the one upon or over Gibeon, the other over the valley of Ajalon. We have therefore, in effect, a definite astronomical observation; interesting in itself, as being one of the oldest that has been preserved to us; doubly interesting in the conclusions that we are able to deduce from it.
The idea which has been most generally formed of the meaning of Joshua's command, is, that he saw Gibeon in the distance on the horizon in one direction with the sun low down in the sky immediately above it, and the valley of Ajalon in the distance, on the horizon in another direction, with the moon low down in the sky above it.
It would be quite natural to associate the sun and moon with distant objects if they were only some five or six degrees high; it would be rather straining the point to do so if they were more than ten degrees high; and if they were fifteen or more degrees high, it would be quite impossible.
They could not be both in the same quarter of the sky; both rising or both setting. For this would mean that the moon was not only very near the sun in the sky, but was very near to conjunctionβin other words, to new moon. She could, therefore, have only shown a slender thread of light, and it is perfectly certain that Joshua, facing the sun in such a country as southern Palestine could not possibly have perceived the thin pale arch of light, which would have been all that
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