Part 5 (2/2)

”_Carmina vel caelo possunt deducere lunam._”[90]

Although simple minds allowed themselves to believe that such prodigies were not quite impossible, skilled men could not have failed to see that in spite of the appeals addressed to them by priests and magicians, neither sun nor moon had ever quitted their place in the firmament or interrupted their daily course. As the hope of influencing the action of the stars died away, the wish to study their motions grew stronger. In the glorious nights of Chaldaea the splendour of the sky stirred the curiosity as well as the admiration of mankind, and the purity of the air made observation easy.

Here and there, in the more thickly inhabited and best irrigated parts of the plain, gentle mists floated over the earth at certain periods, but they were no real hindrance to observation. To escape them but a slight elevation above the plain was required. Let the observer raise himself a few feet above the tallest palm trees, and no cloud interposed to prevent his eyes from travelling from the fires that blazed in the zenith to the paler stars that lay cl.u.s.tered upon the horizon. There were no accidents of the ground by which the astronomer could lift himself above the smoke of cities or the mists hanging over the lakes and ca.n.a.ls, and to make up for their absence the ma.s.sive and many-storied towers which men began to construct as soon as they understood how to make bricks and set them, must soon have come into use. These towers were built upon artificial mounds which were in themselves higher than the highest house or palm. The platforms on their summits gave therefore the most favourable conditions possible for the interrogation of the heavens before the invention of the telescope.[91]

Thanks to the climate and to these great observatories which rose very early in Chaldaean history all over the plain, the skies could be read like an open book; and the Chaldaeans were fond of such reading, because it afforded them, as they thought, a sure means of predicting the future. They had no great belief in the power of their most formidable conjurations to affect the majestic regularity of the heavenly movements--a regularity which must have impressed each generation more strongly than the last, as it compared its own experience with the registered observations of those that had gone before it. But they could not persuade themselves that the powerful genii who guided those great bodies on their unending voyage could be indifferent to the destinies of man, and that there was no bond of union, no mysterious connection, between him and them. They pretended to discover this hidden bond. When a child uttered its first cry, an intimate relation, they declared, was established between the new life and some one of the countless bodies that people s.p.a.ce. The impa.s.sive star, they said, governed the life and fortune of the mortal who, perhaps, ignorantly looked upon himself as his own master and the master of some of those about him.

The future of each man was decided by the character of the star that presided at his birth, and according to the position occupied by it in the sky at the time of any important action of his life, that action would be fortunate in its issue or the reverse.[92] These statements contain the germ of all the future developments of astrology. Among all civilized peoples this imaginary science has at last fallen from its former repute.

From the remotest antiquity down to the end of the sixteenth century, and, in some places, to a much later date, it enjoyed a rare power and prestige.

Traces of these are yet to be found in more than one familiar expression recalling the beliefs and ideas that took shape in the plains of Mesopotamia long before the palaces of Babylon and Nineveh were raised upon the banks of its two great rivers.

Astrology could not fail to smooth the way for astronomy, its successor. In order to profit by the indications of the stars, it was necessary to foresee the positions they would occupy in the sky on a given day or hour.

There are many undertakings which succeed only when they are carefully matured. If some great risk is to be run, it is not of much use to receive the advice and warnings of the stars at the last moment, when the decisive step has, perhaps, been made, and no retreat is possible. It would then be too late to think about the chances of success, and a sudden withdrawal from an action already begun or an equally sudden acceptance of a task for which no sufficient preparation had been made, would be the too frequent result.

There was only one mode of escaping such a danger or embarra.s.sment as this, and that was, first, to arrive by repeated observation at an exact knowledge of the route followed by the stars across the sky, and of the rapidity of their march; secondly, to distinguish them one from another, to know each by its own name, to recognize its physiognomy, character, and habits. The first duty of the astrologer was to prepare such an inventory, and to discover the principle of these movements; then, and then only, would he be in a position to give a satisfactory answer to one asking where any particular star would be at the end of any specified number of days, weeks, or months. Thanks to such information, his client could fix upon some happy conjunction of the heavenly bodies, or at least avoid a moment when their influence would be on the side of disaster. In every undertaking of any importance the most favourable hour could be selected long before by the person chiefly concerned, the hour in which his star would be in the best quarter of the sky and in the most propitious relations with its neighbours.

The phenomena produced in Chaldaea by these studies have been repeated more than once in the history of civilization; they embody one of those surprises to which humanity owes much of its progress. The final object of all this patient research was never reached, because the relations upon which a belief in its feasibility was based were absolutely chimerical, but as a compensation, the accessory and preliminary knowledge, the mere means to a futile end, have been of incalculable value. Thus, in order to give an imposing and apparently solid basis to their astrological doctrines, the Chaldaeans invented such a numeration as would permit really intricate computations to be made. By the aid of this system they sketched out all the great theories of astronomy at a very early age. In the course of a few centuries, they carried that science to a point never reached by the Egyptians.[93]

The chief difficulty in the way of a complete explanation of the Chaldaean system of arithmetic lies in the interpretation of the symbols which served it for ciphers, which is all the greater as it would seem that they had several different ways of writing a single number. In some cases the notation varied according to the purpose of the calculation. A mathematician used one system for his own studies, and another for doc.u.ments which had to be read by the public. The doubts attending the question are gradually being resolved, however, by the combined efforts of a.s.syriologists and mathematicians. At the beginning of their civilization the Chaldaeans did as other peoples have done when they have become dissatisfied with that mere rough opposition of unity to plurality which is enough for savage races, and have attempted to establish the series of numbers and to define their properties. ”They also began by counting on their fingers, by _fives_ and _tens_, or in other words by units of _five_; later on they adopted a notation by _sixes_ and _twelves_ as an improvement upon the primitive system, in which the chief element, the _ten_, could be divided neither into three nor four equal parts.”[94] Two regular series were thus formed, one in units of six, the other in units of five. Their commonest terms were, of course, those that occur in both series. We know from the Greek writers that the Chaldaeans counted time by _sosses_ of sixty, by _ners_ of 600, and by _sars_ of 3,600, years, and these terms were not reserved for time, they were employed for all kinds of quant.i.ties.

The _sosse_ could be looked at either as _five twelves_ or _six tens_. So, too, with the _ner_ (600) which represents _six hundreds_, or a _sosse_ of _tens_, or _ten sosses_ or _fifty twelves_. The _sar_ may be a.n.a.lysed in a similar fas.h.i.+on.

A system of numeration was thus established which may be looked at from a double point of view; in the first place from its _s.e.xagesimal_ base, which certainly adapts itself to various requirements with greater ease than any other;[95] in the second from the extreme facility with which not only addition, but all kinds of complex calculations may be made by its use.[96]

With but two symbols, one for the units, the other for the tens, every number could be expressed by attending to a rule of position like that governing our written numeration; at each step to the left, a single sign, the vertical _wedge_, increased sixty-fold in value; the tens were placed beside it, and a blank in this or that column answered to our zero.

Founded upon a s.e.xagesimal numeration, the metrical system of Babylon and Nineveh was ”the most scientific of all those known and practised by the ancients: until the elaboration of the French metrical system, it was the only one whose every part was scientifically co-ordinated, and of which the fundamental conception was the natural development of all measures of superficies, of capacity, or of weight, from one single unit of length, a conception which was adopted as a starting point by the French commission of weights and measures.”

The cubit of 525 millimetres was the base of the whole system.[97] We shall not here attempt to explain how the other measures--itinerary, agrarian, of capacity, of weight--were derived from the cubit; to call attention to the traces left in our nomenclature by the duodecimal or s.e.xagesimal system of the Babylonians, even after the complete triumph of the decimal system, is sufficient for our purposes. It is used for instance in the division of the circle into degrees, minutes, and seconds, in the division of the year into months, and of the day into hours and their fractions.

This convenient, exact, and highly developed system of arithmetic and metrology enabled the Chaldaeans to make good use of their observations, and to extract from them a connected astronomical doctrine. They began by registering the phenomena. They laid out a map of the heavens and recognized the difference between fixed stars and those movable bodies the Greeks called planets--among the latter they naturally included the sun and the moon, the most conspicuous of them all both in size and motion, whose courses were the first to be studied and described. The apparent march of the sun through the crowded ranks of the celestial army was defined, and its successive stages marked by those twelve constellations which are still called the _Signs of the Zodiac_. In time even these observations were excelled, and it now appears certain that the Chaldaeans recognized the annual displacement of the equinoctial point upon the ecliptic, a discovery that is generally attributed to the Greek astronomers. But, like Hipparchus, they made faults of calculation in consequence of the defects of their instruments.[98]

It was the same with the moon. They succeeded in determining its mean daily movements, and when they had established a period of two hundred and twenty-three lunations, they contrived to foretell its eclipses. Eclipses of the sun presented greater difficulties, and the Chaldaeans were content with noting their occurrence. They were acquainted with the solar year of three hundred and sixty-five days and a quarter; they used it in their astronomical calculations; but their religious and civil year was one composed of twelve lunar months, alternately full and short, that is, of twenty-nine and thirty days respectively. The lunar and solar years were brought into agreement by an intercalary cycle of eight years.[99]

The a.s.sertion of the philosopher Simplicius has been called in question for very plausible reasons. Simplicius declares, upon the faith of Porphyrius, that Callisthenes sent from Babylon to his uncle Aristotle, a copy of Chaldaean observations dating back as far as 1903 years before the entry of Alexander into Mesopotamia, that is, to more than twenty-two centuries before our era.[100]

However this may be, all ancient writers are agreed in admitting that the Chaldaeans had begun to observe and record astronomical phenomena long before the Egyptians;[101] moreover the remains of those clay tablets have been found in various parts of Chaldaea and a.s.syria upon which, as Pliny tells us upon the authority of the Greek astronomer Epigenes, the Chaldaeans had inscribed and preserved the astronomical observations of seven hundred and eighty thousand years.[102] We need not dwell upon the enormity of this figure; it matters little whether it is due to the mistakes of a copyist or to the vanity of the Chaldaeans, and the too ready credulity of the Greeks; the important point is the existence of the astronomical tablets, and those Epigenes himself saw. The library of a.s.surbanipal at Nineveh included catalogues of stellary and planetary observations, among others the times of Venus, Jupiter and Mars, and the phases of the moon, for every day in the month.[103] Tablets have also been recently discovered giving the arrangement of the stars in the sky for each season and explaining the rule to be followed in the insertion of the intercalary months. Finally, a fragment of an a.s.syrian planisphere has been found in the palace of Sennacherib.[104]

Even if cla.s.sic authors had been silent on the subject, and all the original doc.u.ments had disappeared, we might have divined from the appearance of the figured monuments alone, how greatly the Chaldaeans honoured the stars and how much study and research they devoted to them; we might have guessed that they lived with their eyes fixed upon the firmament and upon the sources of light. Look at the steles that bear royal effigies, at the representations upon contracts and other doc.u.ments of that kind (see Fig. 10), at the cylindrical or conical seals which have gravitated in thousands into our museums (Figs. 11 and 12); you will see a personage adoring a star, still oftener you will find the sun's disk and the crescent moon figured upon the field, with, perhaps, one or several stars. These images are only omitted upon reliefs that are purely narrative and historical, like most of those in the a.s.syrian palaces. Everywhere else, upon every object and in every scene having a religious and sacred character, a place is reserved for the symbols in question, if we may call them so. Their presence is evidence of the homage rendered by the Chaldaeans to the stars, and of the faith they placed in their supposed revelations.

Further evidence to the same effect is given by the ancient writing, in which the ideogram for _king_ was a star.

”The imaginations of the Egyptians were mainly impressed by the daily and annual circlings of the sun. In that body they saw the most imposing manifestation of the Deity and the clearest exemplification of the laws that govern the world; to it, therefore they turned for their personifications of the divine power.”[105] The attention of the Chaldaeans, on the other hand, was not so absorbed, and, so to speak, lost, in the contemplation of a single star, superior though it was to all others in its power for good or ill, and in its incomparable splendour. They watched the sky with a curiosity too lively and too intelligent to permit of a willing sacrifice of all the stars to one. _Samas_, the sun, and _Sin_, the moon-G.o.d, played an important _role_ in their religion and theology, but it does not appear that the G.o.ds of the other five planets were inferior to them in rank. If we accept the parallels established by the Greeks and Romans, these were _Adar_ (Saturn), _Merodach_ (Jupiter), _Nergal_ (Mars), _Istar_ (Venus), and _Nebo_ (Mercury).

[Ill.u.s.tration: FIG. 10.--Stone of Merodach-Baladan I. (Smith's _a.s.syrian Discoveries_).]

The chief atmospheric phenomena were also personified; of this we may give one example. All travellers in Chaldaea agree in their descriptions of those sudden storms which burst on the country from a clear sky, especially towards the commencement of summer. Without a single premonitory symptom, a huge, black water-spout advances from some point on the horizon, its flanks shooting lightnings and thunder. In a few minutes it reaches the traveller and wraps him in its black vapours; the sand-laden wind blinds him, the rain pours upon him in solid sheets; but he has hardly realized his position before the storm is past and the sun is again s.h.i.+ning in the blue depths above. But for torn and overthrown tents and trees uprooted or struck by the electric fluid, a stranger to the country might almost believe himself to have been the sport of a dream.[106]

[Ill.u.s.tration: FIG. 11.--a.s.syrian Cylinder, in the National Library, Paris.

Jasper.]

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