Astronomical Myths Part 1

Astronomical Myths.

by John F. Blake.

PREFACE.

The Book which is here presented to the public is founded upon a French work by M. Flammarion which has enjoyed considerable popularity. It contained a number of interesting accounts of the various ideas, sometimes mythical, sometimes intended to be serious, that had been entertained concerning the heavenly bodies and our own earth; with a popular history of the earliest commencement of astronomy among several ancient peoples. It was originally written in the form of conversations between the members of an imaginary party at the seaside. It was thought that this style would hardly be so much appreciated by English as by French readers, and therefore in presenting the materials of the French author in an English dress the conversational form has been abandoned. Several facts of extreme interest in relation to the early astronomical myths and the development of the science among the ancients having been brought to light, especially by the researches of Mr.

Haliburton, a considerable amount of new matter, including the whole chapter on the Pleiades, has been introduced, which makes the present issue not exactly a translation, but rather a book founded on the French author's work. It is hoped that it may be found of interest to those who care to know about the early days of the oldest of our sciences, which is now attracting general attention again by the magnitude of its recent advances. Astronomy also, in early days, as will be seen by a perusal of this book, was so mixed up with all the affairs of life, and contributed so much even to religion, that a history of its beginnings is found to reveal the origin of several of our ideas and habits, now apparently quite unconnected with the science. There is matter of interest here, therefore, for those who wish to know only the history of the general ideas of mankind.

CHAPTER I.

THE FIRST BEGINNINGS OF ASTRONOMY.

Astronomy is an ancient science; and though of late it has made a fresh start in new regions, and we are opening on the era of fresh and unlooked-for discoveries which will soon reveal our present ignorance, our advance upon primitive ideas has been so great that it is difficult for us to realize what they were without an attentive and not uninstructive study of them. No other science, not even geology, can compare with astronomy for the complete revolution which it has effected in popular notions, or for the change it has brought about in men's estimate of their place in creation. It is probable that there will always be men who believe that the whole universe was made for their benefit; but, however this may be, we have already learned from astronomy that our habitation is not that central spot men once deemed it, but only an ordinary planet circulating round an ordinary star, just as we are likely also to learn from biology, that we occupy the position, as animals, of an ordinary family in an ordinary cla.s.s.

That we may more perfectly realize this strange revolution of ideas, we must throw ourselves as far as possible into the feeling and spirit of our ancestors, when, without the knowledge we now possess, they contemplated, as they could not fail to do, the marvellous and awe-inspiring phenomena of the heavens by night. To them, for many an age, the sun and moon and stars, with all the planets, seemed absolutely to rise, to s.h.i.+ne, and to set; the constellations to burst out by night in the east, and travel slowly and in silence to the west; the ocean waves to rise and fall and beat against the rock-bound sh.o.r.e as if endowed with life; and even in the infancy of the intellect they must have longed to pierce the secrets of this mysterious heavenly vault, and to know the nature of the starry firmament as it seemed to them, and the condition of the earth which appeared in the centre of these universal movements. The simplest hypothesis was for them the truth, and they believed that the sky was in reality a lofty and extended canopy bestudded with stars, and the earth a vast plain, the solid basis of the universe, on which dwelt man, sole creature that lifted his eyes and thoughts above. Two distinct regions thus appeared to compose the whole system--the upper one, or the air, in which were the moving stars, the lights of heaven, and the firmament over all; and the lower one, or earth and sea, adorned on the surface with the products of life, and below with the minerals, metals, and stones. For a long time the various theories of the universe, grotesque and changing as they might be, were but modifications of this one central idea, the earth below, the heavens above, and on this was based every religious system that was promulgated--the very phrases founded upon it remaining to this day for a testimony to the intimate relation thus manifested between the infant ideas in astronomy and theology. No wonder that early revolutions in the conceptions in one science were thought to militate against the other.

It is only when the thoughts on both are enlarged that it is seen that their connection is not necessary, but accidental, or, at least, inevitable only in the infancy of both.

It is scarcely possible to estimate fully the enormous change from these ideas representing the appearances to those which now represent the reality; or to picture to ourselves the total revolution in men's minds before they could transform the picture of a vast terrestrial surface, to which the sun and all the heavenly bodies were but accessories for various purposes, to one in which the earth is but a planet like Mars, moving in appearance among the stars, as it does, and rotating with a rapidity that brings a whole hemisphere of the heavens into view through the course of a single day and night. At first sight, what a loss of dignity! but, on closer thought, what a gain of grandeur!

No longer some little neighbouring lights s.h.i.+ne down upon us from a solid vault; but we find ourselves launched into the sea of infinity; with power to gaze into its almost immeasurable depths.

To appreciate rightly our position, we have to plant ourselves, in imagination, in some spot removed from the surface of the earth, where we may be uninfluenced by her motion, and picture to ourselves what we should see. Were we placed in some spot far enough removed from the earth, we should find ourselves in eternal day; the sun would ever s.h.i.+ne, for no great globe would interpose itself between it and our eyes; there would be no night there. Were we in the neighbourhood of the earth's...o...b..t, and within it, most wonderful phenomena would present themselves. At one time the earth would appear but an ordinary planet, smaller than Venus, but, as time wore on, unmeasured by recurring days or changing seasons, it would gradually be seen to increase in size--now appearing like the moon at the full, and s.h.i.+ning like her with a silver light. As it came nearer, and its magnitude increased, the features of the surface would be distinguished; the brighter sea and the darker s.h.i.+ning continents, with the brilliant ice-caps at the poles; but, unlike what we see in the moon, these features would appear to move, and, one after another, every part of the earth would be visible. The actual time required for all to pa.s.s before us would be what we here call a day and night. And still, as it rotates, the earth pa.s.ses nearer to us, a.s.sumes its largest apparent size, and so gradually decreasing again, becomes once more, after the interval we here call a year, an ordinary-looking star-like planet. To us, in these days, this description is easy of imagination; we find no difficulty in picturing it to ourselves; but, if we will think for a moment what such an idea would have been to the earliest observers of astronomy, we shall better appreciate the vast change that has taken place--how we are removed from them, as we may say, _toto coelo_.

But not only as to the importance of the earth in the universe, but on other matters connected with astronomy, we perceive the immensity of the change in our ideas--in that of distance, for instance. This celestial vault of the ancients was near enough for things to pa.s.s from it to us; it was in close connection with the earth, supported by it, and therefore of less diameter; but now, when our distance from the sun is expressed by numbers that we may write, indeed, but must totally fail to adequately appreciate, and the distance from the _next_ nearest star is such, that with the velocity of light--a velocity we are accustomed to regard as instantaneous--we should only reach it after a three years'

journey, we are reminded of the pathetic lines of Thomas Hood:

"I remember, I remember, the fir trees straight and high, And how I thought their slender tops were close against the sky; It was a childish fantasy, but now 'tis little joy, To know I'm further off from heaven than when I was a boy."

The astronomer's answer to the last line would be that as far as the material heaven goes, we are just as much in it as the stars or as any other member of the universe; we cannot, therefore, be far off or near to it.

It is probable that we are even yet but little awake to true cosmical ideas in other respects;--as to velocity, for instance. We know indeed, of light and electricity and the motions of the earth, but revelations are now being made to us of motions of material substances in the sun with such velocities that in comparison with them any motions on the earth appear infinitesimally small. Our progress to our present notions, and appreciations of the truth of nature in the heavens, will thus occupy much of our thoughts; but we must also recount the history of the acquirement of those facts which have ultimately become the basis for our changes of idea.

Our rustic forefathers, whatever their nation, were not so enamoured of the "wonders of science"--that their astronomy was greatly a collection of theories, though theories, and wild ones, they had; it was a more practical matter, and was believed too by them to be more practical than we now find reason to believe to be the case. They noticed the various seasons, and they marked the changes in the appearances of the heavens that accompanied them; they connected the two together, and conceived the latter to be the cause of the former, and so, with other apparently uncertain events. The celestial phenomena thus acquired a fict.i.tious importance which rendered their study of primary necessity, but gave no occasion for a theory.

That we may better appreciate the earliest observations on astronomy, it may be well to mention briefly what are the varying phenomena which may most easily be noticed. If we except the phases of the moon, which almost without observation would force their recognition on people who had no other than lunar light by night, and which must therefore, from the earliest periods of human history have divided time into lunar months; there are three different sets of phenomena which depend on the arrangement of our planetary system, and which were early observed.

The first of these depends upon the earth's rotation on its axis, the result of which is that the stars appear to revolve with a uniform motion from east to west; the velocity increasing with the distance from the pole star, which remains nearly fixed. This circ.u.mstance is almost as easy of observation as the phases of the moon, and was used from the earliest ages to mark the pa.s.sage of time during the night. The next arises from the motion of the earth in her orbit about the sun, by which it happens that the earth is in a different position with respect to the sun every night, and, therefore, a different set of stars are seen in his neighbourhood; these are setting with him, and therefore also a different set are just rising at sunset every evening. These changes, which would go through the cycle in a year, are, of course, less obvious, but of great importance as marking the approach of the various seasons during ages in which the hour of the sun's rising could not be noted by a clock. The last depends on the proper motions of the moon and planets about the earth and sun respectively, by reason of which those heavenly bodies occupy varying positions among the stars. Only a careful and continuous scrutiny of the heavens would detect these changes, except, perhaps, in the case of the moon, and but little of importance really depends on them; nevertheless, they were very early the subject of observation, as imagination lent them a false value, and in some cases because their connection with eclipses was perceived. The practical cultivation of astronomy amongst the earliest people had always reference to one or other of these three sets of appearances, and the various terms and signs that were invented were intended for the clearer exposition of the results of their observations on these points.

In looking therefore into extreme antiquity we shall find in many instances our only guide to what their knowledge was is the way in which they expressed these results.

We do not find, and perhaps we should scarcely expect to find, any one man or even one nation who laid the foundation of astronomy--for it was an equal necessity for all, and was probably antecedent to the practice of remembering men by their names. We cannot, either, conjecture the antiquity of ideas and observations met with among races who are themselves the only record of their past; and if we are to find any origins of the science, it is only amongst those nations which have been cultivators of arts by which their ancient doings are recorded.

Amongst the earliest cultivators of astronomy we may refer to the Primitive Greeks, the Chinese, the Egyptians, the Babylonians, and the Aryans, and also to certain traditions met with amongst many savage as well as less barbarous races, the very universality of which proclaims as loudly as possible their extreme antiquity.

Each of the four above-mentioned races have names with which are a.s.sociated the beginnings of astronomy--Ura.n.u.s and Atlas amongst the Greeks; Folic amongst the Chinese; Thaut or Mercury in Egypt; Zoroaster and Bel in Persia and Babylonia. Names such as these, if those of individuals, are not necessarily those of the earliest astronomers--but only the earliest that have come down to us. Indeed it is very far from certain whether these ancient celebrities have any real historical existence. The acts and labours of the earliest investigators are so wrapped in obscurity, there is such a mixture of fable with tradition, that we can have no reliance that any of them, or that others mentioned in ancient mythology, are not far more emblematical than personal. Some, such as Ura.n.u.s, are certainly symbolical; but the very existence of the name handed down to us, if it prove nothing else, proves that the science was early cultivated amongst those who have preserved or invented them.

If we attempt to name in years the date of the commencement--not of astronomy itself--for that probably in some form was coeval with the race of man itself, but of recorded observations, we are met with a new difficulty arising from the various ways in which they reckoned time.

This was in every case by the occurrence of the phases of one or other of the above-mentioned phenomena; sometimes however they selected the apparent rotation of the sun in twenty-four hours, sometimes that of the moon in a month, sometimes the interval from one solstice to the next, and yet they apparently gave to each and all of these the same t.i.tle--such as _annus_--obviously representing a cycle only, but without reference to its length. By these different methods of counting, hopeless confusion has often been introduced into chronology; and the moderns have in many instances unjustly accused the ancients of vanity and falsehood. Bailly attempted to reconcile all these various methods and consequent dates with each other, and to prove that practical astronomy commenced "about 1,500 years before the Deluge, or that it is about 7,000 years old;" but we shall see reason in the sequel for suspecting any such attempt, and shall endeavour to arrive at more reliable dates from independent evidence.

Perhaps the remotest antiquity to which we can possibly mount is that of the Aryans, amongst whom the hymns of the _Rig Veda_ were composed. The short history of Hebrew and Greco-Roman civilization seems to be lost in comparison with this the earliest work of human imagination. When seeking for words to express their thoughts, these primitive men by the banks of the Oxus personified the phenomena of the heavens and earth, the storm, the wind, the rain, the stars and meteors. Here, of course, it is not practical but theoretical astronomy we find. We trace the first figuring of that primitive idea alluded to before--the heaven above, the earth below. Here, as we see, is the earth represented as an indefinite plane surface and pa.s.sive being forming the foundation of the world; and above it the sky, a luminous and variable vault beneath which s.h.i.+nes out the fertile and life-giving light. Thus to the earth they gave the name P'RTHOVI, "the wide expanse;" the blue and star-bespangled heavens they called VARUNA, "the vault;" and beneath it in the region of the clouds they enthroned the light DYAUS, _i.e._ "the luminous air."

[Ill.u.s.tration: FIG. 1.]

From hence, it would appear, or on this model, the early ideas of all peoples have been formed. Among the Greeks the name for heaven expresses the same idea of a hollow vault ([Greek: koilos], hollow, concave) and the earth is called [Greek: ge], or mother. Among the Latins the name _coelum_ has the same signification, while the earth _terra_ comes from the participle _tersa_ (the dry element) in contradistinction to _mare_ the wet.

In this original Aryan notion, however, as represented by the figure, we have more than this, the origin of the names _Jupiter_ and _Deus_ comes out. For it is easy to trace the connection between _Dyaus_ (the luminiferous air) and the Greek word _Zeus_ from whence _Dios_, [Greek: _theos_], _Deus_, and the French word _Dieu_, and then by adding _pater_ or father we get _Deuspater_, _Zeuspater_, Jupiter.

These etymologies are not however matters beyond dispute, and there are at least two other modes of deriving the same words. Thus we are told the earliest name for the Deity was Jehovah, the word _Jehov_ meaning father of life; and that the Greeks translated this into _Dis_ or _Zeus_, a word having, according to this theory, the same sense, being derived from [Greek: zao] to live. Of course there can be no question of the later word _Deus_ being the direct translation of _Dios_.

A third theory is that there exists in one of the dialects which formed the basis of the old languages of Asia, a word _Yahouh_, a participle of the verb _nih_, to exist, to be; which therefore signifies the self-existent, the principle of life, the origin of all motion, and this is supposed to be the allusion of Diodorus, who explaining the theology of the Greeks, says that the Egyptians according to Manetho, priest of Memphis, in giving names to the five elements have called the spirit or ether Youpiter in the _proper sense_ of the word, for the spirit is the source of life, the author of the vital principle in animals, and is hence regarded as the father or generator of all beings. The people of the Homeric ages thought the lightning-bearing Jupiter was the commencement, origin, end, and middle of all things, a single and universal power, governing the heavens, the earth, fire, water, day and night, and all things. Porphyry says that when the philosophers discoursed on the nature and parts of the Deity, they could not imagine any single figure that should represent all his attributes, though they presented him under the appearance of a man, who was _seated_ to represent his immovable essence; uncovered in his upper part, because the upper parts of the universe or region of the stars manifest most of his nature; but clothed below the loins, because he is more hidden in terrestrial things; and holding a sceptre in his left hand, because his heart is the ruler of all things. There are, besides, the etymologies which a.s.sert that Jupiter is derived from _juvare_ to help, meaning the a.s.sisting father; or again that he is _Dies pater_--the G.o.d of the day--in which case no doubt the sun would be alluded to.

It appears then that the ancient Aryan scheme, though _possibly_ supplying us with the origin of one of the widest spread of our words, is not universally allowed to do so. This origin, however, appears to derive support from the apparent occurrence of the original of another well-known ancient cla.s.sical word in the same scheme, that is Varuna, obviously the same word as [Greek: Ouranos], and Ura.n.u.s, signifying the heavens. Less clearly too perhaps we may trace other such words to the same source. Thus the Sun, which according to these primitive conceptions is the husband of the Earth, which it nourishes and makes fruitful, was called _Savitr_ and _Surya_, from which the pa.s.sage to the Gothic _Sauil_ is within the limits of known etymological changes, and so comes the Lithuanian _Saull_, the Cymric _Haul_, the Greek _Heilos_, the Latin _Sol_, and the English _Solar_. So from their _Nakt_, the destructive, we get _Nux_, _Nacht_, _Night_. From _Glu_, the s.h.i.+ning, whence the participle _Glucina_, and so to _Lucina_, _Luena_, _Luna_, _Lune_.

Turning from the ancient Aryans, whose astronomy we know only from poems and fables, and so learn but little of their actual advance in the science of observation, we come to the Babylonians, concerning whose astronomical acquirements we have lately been put in possession of valuable evidence by the tablets obtained by Mr. Smith from Kouyunjik, an account the contents of which has been given by Mr. Sayce (_Nature_, vol. xii. p. 489). As the knowledge thus obtained is more certain, being derived from their actual records, than any that we previously possessed, it will be well to give as full an account of it as we are able.

The originators of Babylonian astronomy were not the Chaldaeans, but another race from the mountains of Elam, who are generally called Acadians. Of the astronomy of this race we have no complete records, but can only judge of their progress by the words and names left by them to the science, as afterwards cultivated by the Semitic Babylonians. These last were a subsequent race, who entering the country from the East, conquered the original inhabitants about 2000 B.C., and borrowed their civilization, and with it their language in the arts and sciences. But even this latter race is one of considerable antiquity, and when we see, as we shortly shall, the great advances they had made in observations of the sun and moon, and consider the probable slowness of development in those early ages, we have some idea of the remoteness of the date at which astronomical science was there commenced. Our chief source of information is an extremely ancient work called The _Observations of Bell_, supposed to have been written before 1700 B.C., which was compiled for a certain King Saigou, of Agave in Babylonia. This work is in seventy books or parts, and is composed of numerous small earthen tablets having impressed upon them the cuneiform character in which they printed, and which we are now able to read. We generally date the art of printing from Caxton, in 1474, because it took the place of ma.n.u.script that had been previously in use in the West; but that method of writing, if in some respects an improvement on previous methods of recording ideas as more easily executed, was in others a retrogression as being less durable: while the ma.n.u.scripts have perished the impressions on stone have remained to this day, and will no doubt last longer than even our printed books. These little tablets represented so many leaves, and in large libraries, such as that from which those known have been derived, they were numbered as our own are now, so that any particular one could be asked for by those who might wish to consult it.

The great difficulty of interpreting these records, which are written in two different dialects, and deal often with very technical matters, may well be imagined. These difficulties however have been overcome, and a good approach to the knowledge of their contents has been made. The Chaldaeans, as is well known, were much given to astronomy and many of their writings deal with this subject; but they did practical work as well, and did not indulge so much in theory as the Aryans. We shall have future occasion in this book to refer to their observations on various points, as they did not by any means confine themselves to the simplest matters; much, in fact, of that with which modern astronomy deals, the dates and duration of eclipses of the sun and moon, the accurate measurement of time, the existence of cycles in lunar and solar phenomena, was studied and recorded by them. We can make some approach to the probable dates of the invention of some part of their system, by means of the signs of the Zodiac, which were invented by them and which we will discuss more at length hereafter. We need only say at present that what is now the sign of spring, was not reckoned so with them, and that we can calculate how long ago it is that the sign they reckoned the spring sign was so.

Semiramis also raised in the centre of Babylon a temple consecrated to Jupiter, whom the Babylonians called Bel. It was of an extraordinary height and served for an observatory. The whole edifice was constructed with great art in asphalte and brick. On its summit were placed the statues of Jupiter, Juno, and Rhea, covered with gold.

The Egyptians have always been named as the earliest cultivators of astronomy by the Grecian writers, by whom the science has been handed down to us, and the Chaldaeans have even been said to have borrowed from them. The testimony of such writers however is not to be received implicitly, but to be weighed with the knowledge we may now obtain, as we have noticed above with respect to the Babylonians, from the actual records they have left us, whether by actual records, or by words and customs remaining to the present day.

[Ill.u.s.tration: PLATE I.--BABYLONIAN ASTRONOMERS.]

Herodotus declares that the Egyptians had made observations for 11,340 years and had seen the course of the sun change four times, and the ecliptic placed perpendicular to the equator. This is the style of statement on which opinions of the antiquity of Egyptian astronomy have been founded, and it is obviously unworthy of credit.

Diodorus says that there is no country in which the positions and motions of the stars have been so accurately observed as in Egypt (_i.e._ to his knowledge). They have preserved, he says, for a great number of years registers in which their observations are recorded.

Expositions are found in these registers of the motions of the planets, their revolutions and their stations, and, moreover, the relation which each bears to the birthdays of animals, and its good or evil influence.

They often predicted the future with success. The earthquakes, inundations, the appearance of comets, and many other phenomena which it is impossible for the vulgar to know beforehand, were foreseen by them by means of the observations they had made over a long series of years.

On the occasion of the French expedition to Egypt, a long pa.s.sage was discovered leading from Karnak to Lucksor. This pa.s.sage was adorned on each side of the way with a range of 1600 sphinxes with the body of a lion and the head of a ram. Now in Egyptian architecture, the ornaments are never the result of caprice or chance; on the contrary, all is done with intention, and what often appears at first sight strange, appears, after having been carefully examined and studied, to present allegories full of sense and reason, founded on a profound knowledge of natural phenomena, that the ornaments are intended to record. These sphinxes and rams of the pa.s.sage were probably the emblems of the different signs of the Zodiac along the route of the sun. The date of the avenue is not known; but it would doubtless lead us to a high antiquity for the Egyptian observations.

The like may be said of the great pyramid, which according to Piazzi Smyth was built about 2170 B.C. Certainly there are no carvings about it exhibiting any astronomical designs; but the exact way in which it is executed would seem to indicate that the builders had a very clear conception of the importance of the meridian line. It should, however, be stated that Piazzi Smyth does not consider it to have been built by the Egyptians for themselves; but under the command of some older race.

There seem, however, to be indications in various festivals and observances, which are met with widely over the earth's surface, as will be indicated more in detail in the chapter on the Pleiades, that some astronomical observations, though of the rudest, were made by races anterior even to those whose history we partially possess; and that not merely because of its naturalness, but because of positive evidence, we must trace back astronomy to a source from whence Egyptians, Indians, and perhaps Babylonians themselves derived it.

The Chinese astronomy is totally removed from these and stands on its own basis. With them it was a matter concerning the government, and stringent laws were enforced on the state astronomers. The advance, however, that they made would appear to be small; but if we are to believe their writers, they made observations nearly three thousand years before our era.

Under the reign of Hoangti, Yuchi recorded that there was a large star near the poles of the heavens. By a method which we shall enlarge upon further on, it can be astronomically ascertained that about the epoch this observation was said to be made there was a star ([Greek: a]

Draconis) so near the pole as to appear immovable, which is so far a confirmation of his statement. In 2169 the first of a series of eclipses was recorded by them; but the value of their astronomy seems to be doubtful when we learn that calculation proves that not one of them previous to the age of Ptolemy can be identified with the dates given.

Amongst all nations except the Chinese, where it was political, and the Greeks, where it was purely speculative, astronomy has been intimately mixed with religious ideas, and we consequently find it to have taken considerable hold on the mind.