Myths and Marvels of Astronomy. Richard Anthony Proctor
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Название: Myths and Marvels of Astronomy

Автор: Richard Anthony Proctor

Издательство: Public Domain

Жанр: Физика

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'This is the excellent foppery of the world, that, when we are sick in fortune (often the surfeit of our own behaviour), we make guilty of our disasters the sun, moon, and stars: as if we were villains on necessity; fools by heavenly compulsion; knaves, thieves, and treacherous by spherical predominance; drunkards, liars, and adulterers, by inforced obedience of planetary influence; and all that we are, evil, by a divine thrusting on.'—Shakespeare (King Lear).

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There are few things more remarkable, or to reasoning minds more inexplicable, than the readiness with which men undertook in old times, and even now undertake, to interpret omens and assign prophetic significance to casual events. One can understand that foolish persons should believe in omens, and act upon the ideas suggested by their superstitions. The difficulty is to comprehend how these superstitions came into existence. For instance, who first conceived the idea that a particular line in the palm of the hand is the line of life; and what can possibly have suggested so absurd a notion? To whom did the thought first present itself that the pips on playing-cards are significant of future events; and why did he think so? How did the 'grounds' of a teacup come to acquire that deep significance which they now possess for Mrs. Gamp and Betsy Prig? If the believers in these absurdities be asked why they believe, they answer readily enough either that they themselves or their friends have known remarkable fulfilments of the ominous indications of cards or tea-dregs, which must of necessity be the case where millions of forecasts are daily made by these instructive methods. But the persons who first invented those means of divination can have had no such reasons. They must have possessed imaginations of singular liveliness and not wanting in ingenuity. It is a pity that we know so little of them.

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Wellington lived too long for the astrologers, his death within the year having unfortunately been predicted by them many times during the last fifteen years of his life. Some astrologers were more cautious, however. I have before me his horoscope, carefully calculated, secundum artem, by Raphaël in 1828, with results 'sufficiently evincing the surprising verity and singular accuracy of astrological calculations, when founded on the correct time of birth, and mathematically calculated. I have chosen,' he proceeds, 'the nativity of this illustrious native, in preference to others, as the subject is now living, and, consequently, all possibility of making up any fictitious horoscope is at once set aside; thus affording me a most powerful shield against the insidious representations of the envious and ignorant traducer of my sublime science.' By some strange oversight, however, Raphaël omits to mention anything respecting the future fortunes of Wellington, showing only how wonderfully Wellington's past career had corresponded with his horoscope.

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'I have still observed,' says an old author, 'that your right Martialist doth seldom exceed in height, or be at the most above a yard or a yard and a half in height' (which is surely stint measure). 'It hath been always thus,' said that right Martialist Sir Geoffrey Hudson to Julian Peveril; 'and in the history of all ages, the clean tight dapper little fellow hath proved an overmatch for his burly antagonist. I need only instance, out of Holy Writ, the celebrated downfall of Goliath and of another lubbard, who had more fingers in his hand, and more inches to his stature, than ought to belong to an honest man, and who was slain by a nephew of good King David; and of many others whom I do not remember; nevertheless, they were all Philistines of gigantic stature. In the classics, also, you have Tydeus, and other tight compact heroes, whose diminutive bodies were the abode of large minds.'

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It is likely that Swedenborg in his youth studied astrology, for in his visions the Mercurial folk have this desire of knowledge as their distinguishing characteristic.

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It is singular that, when there is this perfectly simple explanation of the origin of the nomenclature of the days of the week, an explanation given by ancient historians and generally received, Whewell should have stated that 'various accounts are given, all the methods proceeding upon certain arbitrary arithmetical processes connected in some way with astrological views.' Speaking of the arrangement of the planets in the order of their supposed distances, and of the order in which the planets appear in the days of the week, he says, 'It would be difficult to determine with certainty why the former order was adopted, and how and why the latter was derived from it.' But, in reality, there is no difficulty about either point. The former arrangement corresponded precisely with the periodic times of the seven planets of the old Egyptian system (unquestionably far more ancient than the system adopted by the Greeks), while the latter springs directly from the former. Assign to the hours of the day, successively, the seven planets in the former order, continuing the sequence without interruption day after day, and in the course of seven days each one of the planets will have ruled the first hour of a day, in the order,—Saturn, the sun, the moon, Mars, Mercury, Jupiter, and Venus. What arbitrary arithmetical process there is in this it would be difficult to conceive. Arithmetic does not rule the method at all. Nor has any other method ever been suggested; though this method has been presented in several ways, some arithmetical and some geometrical. We need then have no difficulty in understanding what seems so perplexing to Whewell, the universality, namely, of the notions 'which have produced this result,' for the notions were not fantastic, but such as naturally sprang from the ideas on which astrology itself depends.

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The following remarks by the Astronomer-Royal on this subject seem to me just, in the main. They accord with what I had said earlier in my essay on Saturn and the Sabbath of the Jews ('Our Place among Infinities,' 11th essay). 'The importance which Moses attached to it [the hebdomadal rest] is evident; and, with all reverence, I recognise to the utmost degree the justice of his views. No direction was given for religious ceremonial' (he seems to have overlooked Numbers xxviii. 9, and cognate passages), 'but it was probably seen that the health given to the mind by a rest from ordinary cares, and by the opportunity of meditation, could not fail to have a most beneficial religious effect. But, to give sanction to this precept, the authority of at least a myth was requisite. I believe it was simply for this reason that the myth of the six days of creation was preserved. It is expressly cited in the first delivery of the commandments, as the solemn authority (Exodus xxxi. 17) for the command. It is remarkable that at the second mention of the commandment (Deuteronomy v.) no reference is made to the creation; perhaps, after the complete establishment of Jehovistic ideas in the minds of the Israelites, they had nearly lost the recollection of the Elohistic account, and it was not thought desirable to refer to it' (Airy, 'On the Early Hebrew Scriptures,' p. 17). It must be regarded as a singular instance of the persistency of myths, if this view be correct, that a myth which had become obsolete for the Jews between the time of Moses and that of the writer (whoever he may have been) who produced the so-called Mosaic book of Deuteronomy, should thereafter have been revived, and have come to be regarded by the Jews themselves and by Christians as the Word of God.

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Of course it may be argued that nothing in the world is the result of mere accident, and some may assert that even matters which are commonly regarded as entirely casual have been specially designed. It would not be easy to draw the precise line dividing events which all men would regard as to all intents and purposes accidental from those which some men would regard as results of special providence. But common sense draws a sufficient distinction, at least for our present purpose.

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This star, called Thuban from the Arabian al-Thúban, the Dragon, is now not very bright, being rated at barely above the fourth magnitude, but it was formerly the brightest star of the constellation, as its name indicates. Bayer also assigned to it the first letter of the Greek alphabet; though this is not absolutely decisive evidence that so late as his day it retained its superiority over the second magnitude stars to which Bayer assigned the second and third Greek letters. In the year 2790 b.c., or thereabouts, the star was at its nearest to the true north pole of the heavens, the diameter of the little circle in which it then moved being considerably less than one-fourth the apparent diameter of the moon. At that time the star must have seemed to all ordinary observation an absolutely fixed centre, round which all the other stars revolved. At the time when the pyramid was built this star was about sixty times farther removed from the true pole, revolving in a circle whose apparent diameter was about seven times as great as the moon's. Yet it would still be regarded as a very useful pole-star, especially as there СКАЧАТЬ