Curiosities of the Sky by Garrett P. Serviss (mind reading books TXT) 📕

Of course, in the case of compact star-clusters, it is assumed that all the members share a like motion of translation through space, and the same is probably true of dense star-swarms and star-clouds.

The whole question of star-drift has lately assumed a new phase, in consequence of the investigations of Kapteyn, Dyson, and Eddington on the “systematic motions of the stars.” This research will, it is hoped, lead to an understanding of the general law governing the movements of the whole body of stars constituting the visible universe. Taking about eleven hundred stars whose proper motions have been ascertained with an approach to certainty, and which are distributed in all parts of the sky, it has been shown that there exists an apparent double drift, in two independent streams, moving in different and nearly opposed directions. The apex of the motion of what is called “Stream I” is situated, according to Professor Kapteyn, in right ascension 85�, declination south 11�, which places it just south of the constellation Orion; while the apex of “Stream II” is in right ascension 260�, declination south 48�, placing it in the constellation Ara, south of Scorpio. The two apices differ very nearly 180� in right ascension and about 120� in declination. The discovery of these vast star-streams, if they really exist, is one of the most extraordinary in modern astronomy. It offers the correlation of stellar movements needed as the basis of a theory of those movements, but it seems far from revealing a physical cause for them.

As projected against the celestial sphere the stars forming the two opposite streams appear intermingled, some obeying one tendency and some the other. As Professor Dyson has said, the hypothesis of this double movement is of a revolutionary character, and calls for further investigation. Indeed, it seems at first glance not less surprising than would be the observation that in a snow-storm the flakes over our heads were divided into two parties and driving across each other’s course in nearly opposite directions, as if urged by interpenetrating winds.

But whatever explanation may eventually be found for the motions of the stars, the knowledge of the existence of those motions must always afford a new charm to the contemplative observer of the heavens, for they impart a sense of life to the starry system that would otherwise be lacking. A stagnant universe, with every star fixed immovably in its place, would not content the imagination or satisfy our longing for ceaseless activity. The majestic grandeur of the evolutions of the celestial hosts, the inconceivable vastness of the fields of space in which they are executed, the countless numbers, the immeasurable distances, the involved convolutions, the flocking and the scattering, the interpenetrating marches and countermarches, the strange community of impulsion affecting stars that are wide apart in space and causing them to traverse the general movement about them like aides and despatch-bearers on a battle-field — all these arouse an intensity of interest which is heightened by the mystery behind them.

The Passing of the Constellations

From a historical and picturesque point of view, one of the most striking results of the motions of the stars described in the last chapter is their effect upon the forms of the constellations, which have been watched and admired by mankind from a period so early that the date of their invention is now unknown. The constellations are formed by chance combinations of conspicuous stars, like figures in a kaleidoscope, and if our lives were commensurate with the �ons of cosmic existence we should perceive that the kaleidoscope of the heavens was ceaselessly turning and throwing the stars into new symmetries. Even if the stars stood fast, the motion of the solar system would gradually alter the configurations, as the elements of a landscape dissolve and recombine in fresh groupings with the traveler’s progress amid them. But with the stars themselves all in motion at various speeds and in many directions, the changes occur more rapidly. Of course, “rapid” is here understood in a relative sense; the wheel of human history to an eye accustomed to the majestic progression of the universe would appear to revolve with the velocity of a whirling dynamo. Only the deliberation of geological movements can be contrasted with the evolution and devolution of the constellations.

And yet this secular fluctuation of the constellation figures is not without keen interest for the meditative observer. It is another reminder of the swift mutability of terrestial affairs. To the passing glance, which is all that we can bestow upon these figures, they appear so immutable that they have been called into service to form the most lasting records of ancient thought and imagination that we possess. In the forms of the constellations, the most beautiful, and, in imaginative quality, the finest, mythology that the world has ever known has been perpetuated. Yet, in a broad sense, this scroll of human thought imprinted on the heavens is as evanescent as the summer clouds. Although more enduring than parchment, tombs, pyramids, and temples, it is as far as they from truly eternizing the memory of what man has fancied and done.

Before studying the effects that the motions of the stars have had and will have upon the constellations, it is worth while to consider a little further the importance of the stellar pictures as archives of history. To emphasize the importance of these effects it is only necessary to recall that the constellations register the oldest traditions of our race. In the history of primeval religions they are the most valuable of documents. Leaving out of account for the moment the more familiar mythology of the Greeks, based on something older yet, we may refer for illustration to that of the mysterious Maya race of America. At Izamal, in Yucatan, says Mr Stansbury Hagar, is a group of ruins perched, after the Mexican and Central-American plan, on the summits of pyramidal mounds which mark the site of an ancient theogonic center of the Mayas. Here the temples all evidently refer to a cult based upon the constellations as symbols. The figures and the names, of course, were not the same as those that we have derived from our Aryan ancestors, but the star groups were the same or nearly so.

For instance, the loftiest of the temples at Izamal was connected with the sign of the constellation known to us as Cancer, marking the place of the sun at the summer solstice, at which period the sun was supposed to descend at noon like a great bird of fire and consume the offerings left upon the altar. Our Scorpio was known to the Mayas as a sign of the “Death God.” Our Libra, the “Balance,” with which the idea of a divine weighing out of justice has always been connected, seems to be identical with the Mayan constellation Teoyaotlatohua, with which was associated a temple where dwelt the priests whose special business it was to administer justice and to foretell the future by means of information obtained from the spirits of the dead.

Orion, the “Hunter” of our celestial mythology, was among the Mayas a “Warrior,” while Sagittarius and others of our constellations were known to them (under different names, of course), and all were endowed with a religious symbolism. And the same star figures, having the same significance, were familiar to the Peruvians, as shown by the temples at Cuzco. Thus the imagination of ancient America sought in the constellations symbols of the unchanging gods.

But, in fact, there is no nation and no people that has not recognized the constellations, and at one period or another in its history employed them in some symbolic or representative capacity. As handled by the Greeks from prehistoric times, the constellation myths became the very soul of poetry. The imagination of that wonderful race idealized the principal star groups so effectively that the figures and traditions thus attached to them have, for civilized mankind, displaced all others, just as Greek art in its highest forms stands without parallel and eclipses every rival. The Romans translated no heroes and heroines of the mythical period of their history to the sky, and the deified C�sars never entered that lofty company, but the heavens are filled with the early myths of the Greeks. Herakles nightly resumes his mighty labors in the stars; Zeus, in the form of the white “Bull,” Taurus, bears the fair Europa on his back through the celestial waves; Andromeda stretches forth her shackled arms in the star-gemmed ether, beseeching aid; and Perseus, in a blaze of diamond armor, revives his heroic deeds amid sparkling clouds of stellar dust. There, too, sits Queen Cassiopeia in her dazzling chair, while the Great King, Cepheus, towers gigantic over the pole.

Professor Young has significantly remarked that a great number of the constellations are connected in some way or other with the Argonautic Expedition — that strangely fascinating legend of earliest Greek story which has never lost its charm for mankind. In view of all this, we may well congratulate ourselves that the constellations will outlast our time and the time of countless generations to follow us; and yet they are very far from being eternal. Let us now study some of the effects of the stellar motions upon them.

We begin with the familiar figure of the “Great Dipper.” He who has not drunk inspiration from its celestial bowl is not yet admitted to the circle of Olympus. This figure is made up of seven conspicuous stars in the constellation Ursa Major, the “Greater Bear.” The handle of the “Dipper” corresponds to the tail of the imaginary “Bear,” and the bowl lies upon his flank. In fact, the figure of a dipper is so evident and that of a bear so unevident, that to most persons the “Great Dipper” is the only part of the constellation that is recognizable. Of the seven stars mentioned, six are of nearly equal brightness, ranking as of the second magnitude, while the seventh is of only the third magnitude. The difference is very striking, since every increase of one magnitude involves an increase of two-and-a-half times in brightness. There appears to be little doubt that the faint star, which is situated at the junction of the bowl and the handle, is a variable of long period, since three hundred years ago it was as bright as its companions. But however that may be, its relative faintness at the present time interferes but little with the perfection of the “Dipper’s” figure. In order the more readily to understand the changes which are taking place, it will be well to mention both the names and the Greek letters which are attached to the seven stars. Beginning at the star in the upper outer edge of the rim of the bowl and running in regular order round the bottom and then out to the end of the handle, the names and letters are as follows: Dubhe ({alpha}), Merak ({beta}), Phaed ({gamma}), Megrez ({delta}), Alioth ({epsilon}), Mizar ({zeta}), and Benetnasch ({eta}). Megrez is the faint star already mentioned at the junction of the bowl and handle, and Mizar, in the middle of the handle, has a close, naked-eye companion which is named Alcor. The Arabs called this singular pair of stars “The Horse and Rider.” Merak