' ~~ i i i E 33 L9 : E - ‘ . A - - E " - | " E - - z 7 jh - J s o - - = - — -— m 4 - o m - - — n - - m T - m E” : L pn = LI J ~~ — À — - , - —= = =.. -> z — " " e T -" . = i - LL - r, E - > p z er «~~ P —-———— We —- -i - a = "P mJ . - —rL. - ->o E - x y l T MT e. =. saei, — U - om i — =- s ~ "p P d dics u -> mait . 1 So-— 909 ap oo e - - LI - — - 4 - P nnb Palgad wc rn n ( ns 362. 5821 CORNELL UNIVERSITY LIBRARY BOUGHT WITH THE INCOME OF THE SAGE ENDOWMENT FUND GIVEN IN 1891 BY HENRY WILLIAMS SAGE OLIN LIBRARY — CIRCULATION DATE DUE _ Cornell University Library QB 802.B879 LOT 3 1924 0 Dr Cornell University Libra ry The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924012310664 RESEARCHES INTO THE ORIGIN OF THE PRIMITIVE CONSTELLATIONS OF THE GREEKS, PHOENICIANS AND BABYLONIANS. RESEARCHES INTO THE ORIGIN OF THE PRIMITIVE CONSTELLATIONS Or THE GREEKS, PHOENICIANS AND BABYLONIANS BY ROBERT BROWN, JUN., F.S.A, M.R.A.S. AUTHOR OF ‘POSEIDON,’ ‘THE OREAT DIONYSIAK MYTH, 'LANGUAOF, AND THEORIES OF ITS ORIGIN,’ ‘THE UNICORN,’ ‘THE LAW OF KOSMIC ORDER,’ ' ERIDANUS, RIVER AND CONSTELLATION, ‘tHE MYTH OF KIRKÉ,'' THE HEAVENLY DISPLAY OF ARATOS,' f TELLIS AND KLEOBEIA,’ 'SEMITIC INFLUENCE IN HELLENIC MYTHOLOGY,’ ETC. "Er Atéc &iprotc.—BoPHOXKLÉS, Areousa, Frag. iv. WILLIAMS AND NORGATE, 14, HENRIETTA STREET, COVENT GARDEN, LONDON ; 20, SOUTH FREDERICK STREET, EDINBURGH ; axp 7, BROAD STREET, OXFORD. 1899. = ue et RESEARCHES INTO THE ORIGIN OF THE PRIMITIVE CONSTELLATIONS Or THE GREEKS, PHOENICIANS AND BABYLONIANS BY ROBERT BROWN, Juw., EBAn M-R.A.S. AUTHOR OF ‘POSEIDON,’ ‘THE GREAT DIONYSIAK MYTH, ‘LANGUAOE, AND THEORIES OF ITS ORIGIN,’ ‘THK UNICORN,’ ‘THE LAW OF KOSMIC ORDER,’ ‘ERIDANUS, RIVER AND CONSTELLATION, ‘THE MYTH OF KIRKE,’ ‘ THE HEAVENLY DISPLAY OF ARATOS, f TELLIS ANO KLEOBEIA,' *SEMITIC INFLUENCE IN HELLENIC MYTHOLOGY,' ETC. "Er Auc K&jymrotc.—BoPHOKLÉS, Areousa, Frag. iv. WILLIAMS AND NORGATE, 14, HENRIETTA STREET, COVENT GARDEN, LONDON ; 20, SOUTH FREDERICK STREET, EDINBURGH ; AND 7, BROAD STREET, OXFORD. 1899. ae Ol um QB y 802. m B373 vel PRELEZ A -—— A, 221 Dg. 205 f a ae Co the Rev. A. H. SAYCE, Prosessor of Assyriology in the University of Oxford, WITH RESPECT AND REGARD. PREFACE. THE time has at length arrived when by the aid of modern investigation of the history and literature of the ancient nations of Western Asia, 1t 1s possible to commence a scientific research into the origin of the classical Constellation-figures. The very fact that these mysterious forms were the common property of the greater part of the earlier civilized world, as they have been accepted and adopted by the whole of modern civilization, invests them with a special and peculiar interest. Such an enquiry is no mere matter of musty antiquarian exploration; it constitutes an important study of the mind of the man of bygone ages. It introduces us alike to the history of great centres of civilization, and to the triumphs and achievements of individual genius. It makes us ponder on some of those first steps upon the path of knowledge which were so hard to take, but which form the foundation of our present vast acquisitions. It reveals to us the religions idea in many variant and most interesting phases. And by the light of cuneiform decipherment, we are enabled to exchange crude conjecture and arbitrary fancies for general certainty and harmonious historical transmission and development. We can see the keen-witted Greek stealing from Western Asia the fire of knowledge, as he was subsequently to rob her of power; and we A PRIMITIVE CONSTELLATIONS. can observe the mistake by which the introducer is so frequently confounded with the originator. The reader who may wish to refer to my previous writings on this and kindred subjects will find many of them enumerated under tne head of ‘ Abbreviations’; and I particularly commend to his attention my translation of the Phainomena of Aratos. In the Heavenly Display I have shown by astro- nomical arguments that the statements of the Greek poet, wholly incorrect when applied to his own age, are quite applicable to the latitude of Babylon, cir. ».c. 2084; and that thus astronomy unites with history and archaeology in pointing to the Euphratés Valley as the home of the Signs of the Zodiac and ot various others of the ancient Constellation-figures. The present volume of this work is mainly concerned with the Hellenic history of the Signs, including their place in the art of the various nations with whom the earlier Greeks came in contact ; and the volume concludes with a notice of the Graeco-Babylonian period of Seleukos and his successors. In the second volume I shall endeavour to trace the Constellation- figures backward from the era of Alexander until their first appearance in the dawn of history. The amount of material available for this purpose will necessarily greatly depend upon whether the Authorities at the British Museum give to the public copies of the great mass of the yet unpublished astronomical tablets. PREFACE. xi I have inserted a careful translation of the famous Star-catalogue contained in Ptolemy’s Almagest, because it is the outcome of all previous stellar lists and is founded on Enphratean materials. I have also appended notes to the Constellation-figures of the Catalogne, showing their earlier history, and, to a considerable extent, explaining their origins. This is done in order that the reader may at once understand the general scheme and theory of the work, and additional illustrations and detail will be added subsequently. I have been already enabled by the aid of Fragments Sm. 162; .Vo. 83-1-18, 608; and No. 81-7-27, 94, combined with the account in Diodóros, n. 30-31, to reconstruct the Sumero-Semitic Euphratean Planisphere, a diagram of which I propose to give in the second volume of this work. Whether I differ from or agree with the numerous illustrious scholars whose names occur in my pages, I truly admire their abilities and am grateful to them for efforts which alone have made such a work as this possible. In the spelling of names, I generally adopt the original forms, because they are the most correct. Severe logical uniformity in this matter is not at present attamable. A correct practice is, however, steadily gaining ground, notwithstanding divers violent protests on the part of some of those who think that Time can consecrate error and canonise ignorance. JI quite admit that in ordinary conversa- xi PRIMITIVE CONSTELLATIONS. tion it would be absurd to call Calcutta * Kálíghát '; but in a historical work it is not absurd to call Darius *Dárayavaush, inasmuch as that was his name. Because the Greeks altered Khshayárshá into Xerxés, we are not compelled to speak of Louise de Querouaile as Madam ‘ Carwell' or Madam ‘Cure- all.’ Ifthe use of a correct form be ‘ pedantry,’ then, instead of playing Macbeth with archaeological correctness, let him appear, as of yore, in a bag-wig and silk stockings. In a work like the present, addressed to general readers, it is quite unnecessary to use diacritical marks; nor, as a general principle, is anything gained by writing A, s and s for kh, ts and sh. The Heb. goph-sound is better rendered by 4 than by +. The conclusions at which I have arrived represent the results of a study extending over many years, and my special thanks are due to Prof. Sayce and to Mr. T. G. Pinches for much assistance most freely given; whilst, at the same time, J am alone responsible for the statements, theories, and arguments of the work. BARTON-ON-HUMBER: February, 1899. SL 00$ —ÁÀu— N CONTENTS. CHAPTER I. INTRODUCTORY. Interest and importance of the subject—Non-Aryan influence in Hellenic mythology, art, and belief—The Signs of the Zodiac aud other constellation-figures received by the Greeks from Non-Aryans of Western Asia—Various works specially connected with the enquiry—A plea for careful criticism ; : . i 1 CHAPTER II. THe PRIMITIVE CONSTELLATIONS OF THE GREEKS. List of the Constellations of Eudoxos— The Constellations of The Aratos and of the Hipparcho-Ptolemy Star-list—Classical Constellations added subsequently to the time of Aratos— Constellations added subsequently to the Classical period— The Lunar Zodiac—Adoption of the Constellations of the Greeks by the Romans, Persians, Indians, Arabs, and by the nations of Western Asia generally—The Arabian Lunar Mansions—C hinese aud Egyptian Constellations . 10 CHAPTER III. THE HIPPARCHO-PTOLEMY STAR-LIST. Star-catalogues of Hipparchos and Ptolemy practically identical—Translation of the List with notes on the various constellations—Little Bear—Great Bear—Serpeni — Képheus— Ploughman—Northern Crown—Kneeler—Lyre— Bird— Kassiepeia— Perseus — Charioteer — Snake-holder — Snake —Arrow—Hagle—Dolphin—Foremost-part-of-a-Horse —Horse— Andromeda —Triangle — Itam — Bull — Twins — Crab—Lion —Virgin — Claws—Scorpion — Archer —Capri- corn — Water-pourer — Fishes —Sea-monster —Ortén— Stream — Hare — Dog —Fore-dog — Argé — Water-snake — Bowl — Crow—Centaur— Wild-beast — Censer — Southern Crown — Southern Fish—Phoenician names of the Constellations of the Northern Hemisphere . ; 5 BUE X1V PRIMITIVE CONSTELLATIONS. CHAPTER IV. THE CONSTELLATIONS IN GREEK LITERATURE FROM EUDOXOS TO H&sIop. The works of Eudoxos—Platón—Early maps and globes— Oinopidés—K leostratos—Arktinos—Eumélos—Meton and Euktémón—K. O. Müller's theory of early Greek constel- lations critieised— The Arrow as an illustration of the Author's principles—Euripidés—Sophoklés—Ajschylos— Anakre6n—Sapphé— Pindar— Theognis—Simonidés of Keds — Alkman— Alkaios—Stesichoros — Korinna— Hekataios— Coin of Phaistos—Hellanicos—Pherekjdés of Athens— Thalés—Lost Phoenician treatises on the Constellation- figures—Pythagoras—Epimenidés—Peisandros — Pisinos— Panyasis — Aglaosthenés—Heésiod—The Theogonia — The Erga kai Hémerai—Results of the examination . 120 CHAPTER V. THE PRIMITIVE CONSTELLATIONS OF THE GREEKS CONSIDERED IN CONNEXION WITH THE EARLIER COIN-TYPES. Importance of Numismatics in the enquiry—Coinage of Phoenicia—Etrnscan coin-ty pes—Coinage of Lykia—Coin- age of Lydia—Greek Coinage—Mysia—Troas—Aiolis— Lesbos—Iónia— Dóris—Krété— Southern Aigaion Islands —Northern Aigaion Islands—Sikelia— Thessalia —lIllyria — Epeiros — Korkyra — Akarnania — Lokris — Phókis — Boiótia—Attiké —Megara— Aigina — Korinthos— Áchaia — Elis — Kephallénia — Zakynthos — Kythóra — Messénia — Lakóniké — Argolis—Arkadia — Hellenic Italy — Eastern Hellas—Every Constellation-figure except Orién repre- sented on coins. ; ; : = YIGI CHAPTER VI. Homeric REFERENCES TO THE CONSTELLATIONS. The Epic Cycle—Homeric Hymns—Iufluence of Western Asia on the Iliad and Odyssey—Nearly the whole of the subjects of the Constellation-figures found in Homer—Constellations named in Homer—Absurdity of the argument from silence— Orién—The Bear—The Wain—The Clusterers—The Dog— The Ploughman—The Rainy-ones—Héraklés in Homer— Kastor and Polydcukés ‘ i ; . 242 CONTENTS. NV CHAPTER VII. CONSTELLATION-SUBJECTS APPEARING IN THE EARLY UNNUMISMATIC ART OF THE AIGAION SEABOARD AND OF Asta MINOR. Early symbolic treatment of familiar objects—Constellation- subjects at Troia—At Tiryns—At Mykénai—At Thasos— Kretan Pictographs—Constellation-subjects on Gems— Devices on shields—Constellation-subjects on Greek Vases Constellation-subjects in the Art of Kypros—Constellation- subjects in the Hittite script—Prof. D’Arcy Thompson on a theory of Prof. Ridgeway’s 2d types and symhols . 294 CHAPTER VIII. BABYLONIAN ASTRONOMY AFTER ALEXANDER. Babylon from the age of Kuras to the death of Alexander— Selenkos—Slow decay of the city of Babylón— Scientific achievements of the Babylonian astronomers— Their know- ledge not derived from the Greeks—Refutation of the statement that there are ‘no real astronomical documents ’ before the Greek period— Bérósos—Euphratean nnmbers— The Circle-cycle of the ten Antediluvian Kings—Connexion of Euphratean with Persian and Indian kosmie periods—- The five planetary divinities— Euphratean connexion of the orientation of Greek temples—Translation of Tablets No. 137, 82-7-4 and Em. iv. 397—Babylonian astronomical terms—Sumero-Akkadian and Semitic names of the Seven Planets—List of Euphratean words in the Lexikon of Hésychios—The Euphratean kosmogony preserved by Damaskios—Ogén-Okeanos : 314 ILLUSTRATIONS. Map of the Northern Hemisphere as viewed from Phoenicia mnc 1200 a is . to face 119 Iieótés, according to the HM hot Polemo Sm list to face 282 The Enphratean Celestial Sphere— Cancer, and some Stars adjoining ... ^ or ie ees ... to face 338 ABBREVIATIONS. Brown, Robt., Jr., P. = Poseidón, 1872. G. D. M. — The Great Dionysiak Myth, 2 vols. 1877.8. LLL V. = The Unicorn: a Mythological Investiga- tion, 1881. LLL LÁ L.K. 0. == The Law of Kosmic Order, 1882. OB = Eridanus: River and Constellation, 1883. K. — The Myth of Kirké, 1883. H.D.=The Phainomena or ‘Heavenly Display’ of Aratos, 1885. ————————-—-- V. = The Zodiacal Virgo, 1886 (Yorkshire Archaeological Journal, Part xxxvi.). 30 S. — Remarks on the Tablet of the Thirty Stars, 1890 (Proceedings of the Society of Biblical Archaeology). ———————— ——— J. = Remarks on the Euphratean Astronomical Names of the Signs of the Zodiac, 1891 (Proc. Soc. Bib. Archaeol.). E. S. R. = Euphratean Stellar Researches, Parts I.-V., 1892-6 (Proc. Soc. Bib. Archaeol.). ———————-—— — 0. E. A. = The Celestial Equator of Aratos, 1892 (Transactions of the Ninth Inter- national Congress of Orientalists). —_—__--__-—_- Q0. N. Q. = The Origin of the Ancient Northern Constellation-figures, 1897 (Journal of the Royal Asiatic Society). Sem. = Semitic Influence in Hellenic Myth- ology, 1898. W. A. I. — Cuneiform Inscriptions of Western Asia, Vols. I.-V. K.— Kouyunjik Collection of Cuneiform Tablets (British Museum). Ak, = Akkadian. Ar. = Arabic. As. = Assyrian. Bab. = Babylonian. Eg. = Egyptian. Et. = Etruscan. Ph. — Phoenician. Sem. — Semitic. Sk. — Sanskrit. Sum. — Sumerian. € M e m s s i — — — —— — PRIMITIVE CONSTELLATIONS, CHAPTER I. Introductory. Tue remarkable discoveries in history, archaeology, and linguistics made during the last fifty years, have at length rendered it possible to commence an investi- gation into the origin of the constellation-figures of the Greeks, Phoenicians, and Babylonians with some prospect of success. Future researches will doubt- less, to a great extent, complete the study ; but sufficient material is already available for a pre- hminary effort. As the world at large, with some insignificant exceptions, has for many centuries adopted these mysterious figures, the subject is of world-wide interest ; involving also, as it does, highly important questions of psychology, archaeo- logy, history and linguistic, and of the right under- standing of the statements of numerous ancient authorities. It is an arduous task, for the student should be familiar, to a considerable extent, alike with the systems of ancient religion and of modern mythologists; with the cuneiform records and with the sacred books of Iran; with recent exploration in the countries bordering on the eastern Mediter- ranean ; with Classical and Arabian authorities, with inscriptions, coins and gems. But, like nearly all original research, it is highly interesting to the trained mind; and the weighing of evidence, and I 2 PRIMITIVE CONSTELLATIONS. [1 the investigation of conflicting claims and proba- bilities, resulting in the production of order out of apparent chaos, although involving laborious effort, is yet most truly fascinating. It is not this or that system of mythology or standpoint of investigation which will by itself suffice to explain the extraordinary gallimaufrey of myth, history, ritual, and belief which we find in Hellas. The Natural Phenomena theory, anthropology, folk- lore, and patient and scientific historical investigation must all join hands. At the present time it is especially the latter element which calls for adequate treatment. A century ago and earlier the theory of non-Aryan influence in Hellas reigned supreme. Then came the great German reaction, when the dreams of a mass of bygone ignorance, baseless history and preposterous philology were swept away. Excess in the opposite direction followed as of course. Non-Arvan influence, Semitic influence in Hellas was regarded as almost absolutely imaginary ; and the high-water mark of this school was perhaps reached in the assertion that Kadmos (Sem. Qadmon, Bab.-As. Qadmu) was a purely Greek name. This standpoint, also, has been rightly aban- doned; and non-Aryan Asia again invades Europe. Influences Sumero-Akkadian, Babylonian, Assyrian, Hittite, Phoenician, not to mention those of Egypt, are now allowed by all competent students to have made themselves felt in Hellas, borne on the wings of conquest, commerce and colonization. Some scholars concede more, some less to such factors, but, in any case, it is merely a question of degree ; and, following in the footsteps of certain great masters, I shall endeavour to show in this, as I have, 1] INTRODUCTORY. 3 to some extent, already done in previous works, that the area of these influences was far wider and their permanent effect far deeper than is generally sup- posed. The writer who, when properly understood, perhaps more than all others enables us to recon- struct the earliest history of continental Hellas, is Pausanias. Of this fact I have given numerous illustrations in a previous work (Sem.), which is introductory to the present treatise. There the reader will find, traced in detail how non-Aryan centres are either responsible for or have greatly affected many of the most remarkable personages of Greek mythology and religion, such as Kronos, Poseidón, Aphrodité, Dionysos, Hekató, Héraklés, Athamas, Kirkê, Palamédés, and many others. There, too, I have given very briefly some of the LA critic in literature rejects my derivation of ‘ Kronos’ as ‘the Powerful’ (lit. ‘the Horned’), * because a deity so-called would certainly have been represented with horns.’ On the contrary, what is really certain is that the early Hellenes, when they adopted horned Semitic divinities, e.g., Astarté (— Aphrodité) and Hahani the Centaur (= Cheirón), unhorned them in accordance with the Greek principle of anthropo- morphism. I justify this derivation of ‘ Kronos’ hoth generally and by particular philological instances. My critic refers to a suggestion of Brugmann that Gk. Kronos = Sk. Kranas (‘ Maker’ or ‘Creator’). Now a ‘maker’ or ‘creator’ is just what Kronos is not, and such a method of identification is really no more than to open a Gk. Dictionary, find some word rather like the Gk. name, and then to assimilate them, regardless of appropriateness in general detail. My suggested explanation is in perfect harmony with the whole myth of Kronos, which I am able to reconcile absolutely in spite of its apparently direct contradictions. Infact another reviewer of Sem., and one whose remarks are mainly a string of abuse (may God forgive these gentlemen as I do, as good Archbishop Tillotson said, in a some- what similar case), yet felt himself constrained to observe, ‘One of the best things in the book is the Kronos myth.’ 1 * 4 PRIMITIVE CONSTELLATIONS. [1 results of recent investigation into the character and origin of the ancient Greek constellation-figures, with lists of the names of the Signs of the Zodiac. The result shows that the Greeks received the constel- lation-names, and nearly all the stories connected with them, not from any savages, but from the highly civilized Phoenicians, who, in turn, like the ancient Arabians, had obtained many of these names from the archaic civilization of the Euphrates Valley. A portion of the intercourse between Greek and Phoenician is matter of history, unquestioned and unquestionable; but a still larger portion although also historic, is veiled by myth and legend, and seen but dimly through the mists of ages ; and thus it 1s absolutely necessary that, in these astronomical investigations, we should also correctly approach the weighty problem presented by what we call mythology. And it will be found in the sequel that the history, myths, and legends connected with the earlier constellation-figures, bring every one of them within the sphere of Semitie influence. Moreover, we are not concerned with any abstract questions, such as, Might not one race of men have thought out constellation-figures just as well as another ? We have to deal with the history of certain particular forms, and are not to consider anything except the actual facts of the ease. And it is only by the patient and scientific disentanglement of the twisted skein of mythology, and by penetrating to its under- meaning, that we can effect the rediscovery of a most interesting period in the latter portion of the morning of the world. A great part of Phoenician history and belief is even now unknown to us, but enough has been I| INTRODUCTORY. 5 revealed to enable us to reconstruct its general character. Amongst special aids are the Homeric and Hésiodie poems, the Fragments of Pherekydés Syros (Vide F. G. Sturz, Pherecydis Fragmenta, 1824), and of the Phoenician kosmogonies preserved by Eusebios, the /tinerary of Pausanias, numerous Inscriptions, the Classic works of Gesenius and Movers, the monographs of Kenrick and Canon Rawlinson, and the researches of Renan, De Vogiié, Lenormant, Clermont-Ganneau, Perrot and Chipiez, Bérard, Gruppe, Cesnola, and others. "The various Cuneiform Inscriptions also are constantly shedding fresh light, often in most unexpected places. For Euphratean astronomy we have the invaluable labours of Prof. Sayce, and the highly important works of Oppert, Hommel (Die Astronomie der alten Chaldder, 1892, etc.), Jensen, Epping, Strassmaier, and others; but, at the same time, it is sad to think that such a great mass of valuable material remains unedited and practically inaccessible in the Dritish Museum, since no one except a trained Assyriologist, and one, moreover, possessed of excellent eyesight, can copy it (Vide Bezold, Catalogue of the Cuneiform Tablets in the Kouyunjik Collection of the British Museum, 1889-96). The Cuneiform Inscriptions of Western Asia, published by the Trustees of the British Museum, will, however, supply the student with many of the most important texts. For Greek mythological astronomy may be specially named the works of Eudoxos and Aratos (Vide R. B. Jr., H. D.) ; the Star-list contained in the 7th and 8th Books of the Almagest (Edited by Francis Baily in Memoirs of the Royal Astronomical Society, vol. xiii., 1843; vide inf. Chap. ILf.); various 6 PRIMITIVE CONSTELLATIONS. [1 mythological studies by K. O. Müller; Ideler, Untersuchungen. iiber den Ursprung und die Bedeu- tung der Sternnamen, 1809, a work which, strange to say, has never yet been superseded; Sir G. C. Lewis, An Historical Survey of the Astronomy of the Ancients, 1862, an admirable compendium of Classical learning, but written by one who had no acquaintance with, and apparently no belief in, the results of cuneiform research, and whose conclusions on many points are therefore utterly erroneous ; C. Robert, Hratosthenis Catasterismorum Reliquiae, 1878, which also gives the Scholiasts on Aratos and Germanicus, and the corresponding statements in Hyginus; and the Levikons of Hésychios and Souidas. Mr. E. B. Knobel’s Chronology of Star Catalogues, 1877, re- printed from the Memoirs of the Royal Astronomical Society, is a most complete and useful work ; and in connexion with the subject of ancient astronomy generally, besides the great Classical writers, may be specially named Achilleus Tatios, Manilius, Martianus Capella, Censorinus, Cornutus, Avienus, Geminos, Nonnos, Lydus, Maximus Tyrius, the Chrésmoz Nbylliakoi (Edit. C. Alexandre, Paris, 1841); the Rig-Veda, the Egyptian Book of the Dead (Edit. Sir P. le Page Renonf, 1893-7); Dnpuis, Biot, Letronne, Chwolsohn (Die Ssabier und der Ssabismus, 1856); Lajard (plates, the text is valneless), Menant, Whitney, C. W. King, the numerous works on astrology ancient and modern, Sir Norman Lockyer (The Dawn of Astronomy, 1894, reviewed by me in The Academy, March 31st, 1894); Albirüni, Chrono- loyy of Ancient Nations (Edit. C. E. Sachau, 1879); Lacouperie (Western Origin. of Chinese Civilization, 1594); Maspero, F. C. Penrose (On the Results of an 1] INTRODUCTORY. 7 Laamination of the Orientations of a Number of Greek Temples, 1893); Prof. D'Arcy W. Thompson (1 Glossary of Greek Birds, 1895; On Bird «nd Beast in Ancient Symbolism, 1895); M. Jean Svoronos (Surla signification des types monétaires des anciens, 1894); De Clereq (Catalogue, 1888, Cylindres Orientaux, etc.); Prof. Hilprecht (The Babylonian Fepedition of the University of Pennsylvania, 1893-6); and the works of Spiegel, Hane, De Harlez, Darmes- teter, E. W. West, L. H. Mills, and others on the ancient sacred literature of Persia; Prof. Franz Cumont's elaborate Textes et Monuments Fiyurés relatifs aux \ysteres de Mikra, 1894-6; Prof. Roscher’s invaluable Lexikon; and Daremberg and Saglio, Dictionnaire des Antiquités. Kuphratean boundary stones and cylinders, and ancient coins are of great importance in the enquiry. An immense mass of material is still wanting, and must be supplied ere the subject ean be treated exhaustively; but, it is the duty of each age to put together the information at its disposal in orderly sequence, so that posterity may be the better able to continue investigation, and thus by widening the area of useful human knowledge we do our best to extend and intensify the range of beneficent human power. Prof Max Müller, in his Contributions fo the Science of Mythology, 1897, has lately given to the world his last pronouncement on the subject, its rise, and its Hyponoia (— Under eurrent of meaning); and has shown himself unwilling to admit the existence of any Semitic influence in Hellas, except in a few trifling and unimportant instances. Mr. Lang, in Modern Mythology, 1897, has once more criticised Prof. Müller's general position, and 8 PRIMITIVE CONSTELLATIONS. [1 vainly attempted to refute it. Lastly, in the special monograph (Sem.) above referred to, and occasioned by these two works, I have endeavoured to vindicate the position of the Aryo-Semitic school of mythologists against the strictures and standpoint of Prof. Müller; whilst at the same time I have shown the futility of Mr. Lang's general attack upon the Natural Phenomena Theory, and the failure of his attempt to introduce the totemism of the North American Indian into regions Hellenic. On the general question of Semitic influence in Hellas, several critics have contented themselves with tle unsupported assertion that the works of men like Prof. Duncker and M. Victor Bérard (De L’ Origine des Cultes Arcadtens, 1894) prove nothing to the purpose. The circum- stance merely affords an interesting example of the tremendous sway which ‘old Captain Prejudice,’ as Bunyan calls him, can exercise even over educated minds. Another habit of the hostile critic is to take some suggested derivation, e.g., Iócws “Irwvos= Iocedaév, to omit from consideration all the circum- stances, historical and otherwise, of the myth, and then arbitrarily to reject the suggestion as absurd, or else as being a mere bare possibility. I am well aware that really honest criticism in abstruse subjects is very laborious. It includes the art of taking pains, which is not fashionable at present. What, asks a critic, shall we say to such a derivation as Andromeda from Adamath ? ‘ Why, nothing,’ I reply, ‘if you know nothing about it.’ Yet the derivation can be thoroughly justified all the same (Vide nr. p. 49). It is only by the careful examination of the whole evidence available that we can arrive at a reasonable conclusion on the merits of any 1] INTRODUCTORY. 9 particular case ; and to those who are willing to weigh the matter fairly, I address the following pages with complete confidence.! 1 An amusing instance of reactionary scholarship has heen recently supplied by Georg Thiele, Antike Himmelsbilder, 1898. Unconvinced by the works of Hommel and Jensen, he holds that the Zodiac was put together by Asiatic Greeks. Noticing that the Astronomical Tablets quoted by Epping and Strassmaier (Astronomisches aus Babylon) are subsequent to Alexander, he argnes that the knowledge in them was probably derived from Greek sources. This, in the abstract, is perfectly possible; but had Herr Thiele, who, it is almost needless to say, is not an Assyriologist, extended his researches further into the cuneiform records, and been acquainted with such documents, as e.g., Tablet No. 85-4-30, 15 (The Te Tablet), which belongs to the reign of Darayavaush I., and is quite unaffected by Greek influence, he would have been aware that the Zodiac was familiar to the Babylonians centuries prior to Alexander. The Te Tablet, as we have it, was doubtless, as Mr. Pinches agrees, a copy of an earlier document; for no one in Babylón was inventing zodiacs about B.C. 500. A single monument such as this, is sufficient to destroy Herr Thiele’s whole elahorate theory in a moment. He has read and rejects my view of the Boundary Stones, as expressed in Z.; but he does not seem to be acquainted with H. D., which I venture to commend to his attention. He can then attempt to grapple with the astronomical argument for the Babylonian origin of the Zodiac and various other con- stellations. Of course the Babylonian case does not rest upon any single document, hut upon an immense mass of cvidence, positive and negative, much of which is treated of in this volume; and also upon numerons Tablets, the more important of which I shall hope to deal with 1n the second volume of this work. The subsequent portion of Herr Thiele’s book, relating to the constellations in classical times, 1s a learned and valuable performance. Anyone who may be struck hy the parallel between Abraham and Orién, or between Abraham and Lot and Castor and Pollux, and is thereby reminded of Osiris, Xisouthros, Wayland Smith and anybody else, will doubtless read with interest Eduard Stucken, Astralmythen der Hebraeer, Babylonier und Aegypter, 1897. For my own part, I will merely observe with Bishop Hall, ‘This field is so wide that a man may soon lose himself in it.’ CHAPTIRN IL The Primitive Constellations of the Greeks. By the primitive constellations of the Greeks I mean those which appeared on the uranographic globe of the astronomer Eudoxos of Knidos, cir. B.c. 403-350, and were mentioned in his work the Phainomena, a treatise afterwards versified, cir. B.c. 270, by the poet Aratos, who lived at the court of Antigonos Gonatas, king of Makedonia. They thus reappear in the Phainomena of Aratos, and consist of the following figures :— I. NogrHERN CowsTELLATIONS. The Lesser Bear, the Greater Bear, the Bearward or Plowjhman, the Serpent, Képheus, Kussiepeia, Andromeda, Perseus. the Delta-shaped (figure), the Horse, the Dolphin, the Churioteer, the Kneeler, the Lyre, the Bird, the Eagle, the Arrow, the Crown, and the Snake- holder (19). Il. CENTRAL OR Zopnracan CONSTELLATIONS. The Ram, the Bull, the Tris, the Crab, the Lion, the Virgin, the Claws, the Scorpion, the Archer, the Goat, the Water-pourer, the Fishes, and the (‘Tusterers (13). III. Sournern CowsrELLATIONS. Oridn, the Dog, the Hare, Argó, the Sea-Monster, the Stream, the fish, the Altar, the Centaur, the Water-snake, the Bowl, and the Crow (12). r] THE GREEKS. I1 In this arrangement the Snake is included in the Snake-holder, and the ]U//d-beast in the Centaur. The Clusterers (Plevades) are distinct from the Bull. The poet notices, but does not name, the Southern Crown; and also refers by name to five particular stars—viz., Bear-watcher (Arktouros), Har-of-corn (Stachys), Fruit- plucking -herald — ( Protrygétér), Scorcher (Seirios) and Dog’s-precursor (Prokyôn). sir G. C. Lewis observes that K. O. Miiller (Proleg. zu emer Wissenschaftlichen Mythologie, Eng. edit. by Jno. Leitch, 1844), ‘has shown that the astronomical mythi of the Greeks formed an unim- portant part of their mythology, and were for the most part unconnected with their religion’ (clsfron. of the Ancients, p. 63). This is perfectly true when apphed to the purely Hellenic portion of Greek mythology and religion, and with such a limitation we may quite agree with the further remarks that ‘the religion and mythology of the carly Greeks had scarcely any reference to astronomy, or to an adoration of the heavenly bodies’ (/bid. p. 62); and that ‘As the religion and mythology, so the divination of the carly Greeks had little connexion with the heavenly bodies’ (Zbid. p. 70). From these admitted premisses one of two things follows : Either very little notice was taken of ‘astrononscal mythi’ and constellation-figures in early Hellas ; or, i£, on the contrary, very considerable notice was taken of these things, then the influence which turned thought in this direction was non-Hellenic. As the views of Lewis are merely those of Miiller I need not further refer to the former in this connexion, except to mention his obviously weak, and really baseless, remark that ‘the constellations I2 PRIMITIVE CONSTELLATIONS. [1 of the heavenly sphere seem [Italics mine.] to have been gradually formed by the Greeks’ (bid. p. 68). Müller's views ‘on Astronomical Mythi, which form the Appendix to Chapter IN. of his above- mentioned work I shall notice subsequently (Vide inf. p. 127). The Hipparcho-Ptolemy Star-list (Vide iy. Chap. III.), which covers the ground from B.c. 150 to A.D. 150, exactly agrees with the enumeration of Aratos, except that the Snake and the Mild- beast are made separate constellations ; Prokydn is raised to the rank of a constellation and has two stars assigned to it; the Southern (Crown is named as a constellation, the Pleiads are included in the Bull, and an altogether fresh constellation, the Foremost-horse (Lat. Equuleus, the Colt), appears. This figure was formed by Hipparchos (Vide Geminos, Lisayogé, il.) by way of suggestion from an existing constellation, in accordance with a principle of which we shall find almost endless mythologic and practical examples, and which I term the Law of Reduplication. The Catalogue of Hipparchos, ‘who had ventured to count the stars, a work arduous even for the Deity’ (Pliny, list. Nat. ii. 26), consisted, we are told, of 1080 stars. The Catalogue of Ptolemy consists of 1022 stars, of which 914 form constellation-figures, and 108 are unformed (dydpdwro.). During the period of Classical antiquity subsequent to Aratos, in addition to the case of the ('o/f, two successful attempts were made to increase the number of the coustellation-figures. The Tress (Plokamos) of Dereniké, queen of Ptolemaios Euergótés, was by the united efforts of Kónón, the astronomer of 1 | THE GREEKS. I3 Samos, and Kallimachos the Alexandrian gram- marian-poet, raised to the skies, cir. p.c. 243 (Vide Kallimachos, ap. Catullus, Ixvii. ; Theón, in Arat. Phainom. 146; Strabo, I. i. 6 ; Hyginus, Poet. Astron. in xoc. Lice; adve stare Ms bs ides. p. 61) ; and Antinoös, the beautiful favourite of the emperor Hadrian, received a similar honour, cir. A.D. 122. Now it is very instructive to observe how Ptolemy treats these two additions to the ancient list, which, to use Strabo’s expression respecting the Tress, were ‘but of yesterday.’ To ignore them altogether would not have been easy, especially since the cult of Antinods (Vide Paus. VIII. ix. 4) was then so prominent a feature. He therefore mentions both; but, declining to enrol them formally among the ancient constellations, places them amongst the unformed stars. The significance of this fact is very great; it goes far to show that the notion that many of the constel- lations of Aratos were devised by Greek grammarians. and poets at a comparatively late period is quite unfounded. And we can now see that this theory arose in part from a false view of late Semitic influence in the matter; in part from an inability to otherwise account for the origin of the constellation- figures; and in part from a singular neglect and misunderstanding of the evidence available. It is no reproach to Müller and Lewis that they were unacquainted with the results of Assyriology ; but they might certainly have approached the question of constellation-origin with more care and less prejudice. Lewis, in particular, was evidently hardening his heart against the coming discoveries, in precisely the same spirit as that in which Lord 14 PRIMITIVE CONSTELLATIONS. [u Sherbroke, another excellent Classical scholar, by the aid of a Latin quotation, proved to his own complete satisfaction that even the ruins of Troy had perished. If anyone in the fourth century B.c. had added Perseus or Andromeda to the constel- lation-figures, the memory of such a feat would certainly have been carefully preserved. Aratos himself always speaks of the constellations as of unknown antiquity :— * Some man of vore À nomenclature thought of and devised, And forms sufficient found ’—(H. D., 373-5). The stars are so numerous and so much alike, that some such classification was absolutely necessary to enable men to speak of them with any exactness. ‘So thought he good to make the stellar groups, That each by other lying orderly, They might display their forms. And thus the stars At once took names and rise familiarnow’—(Ilid. 379-82). It is singular how these positive statements of Aratos, who had every means of knowing the facts of the case, have been disregarded. How could he possibly have spoken thus if some Kônôn, fifty or a hundred years before his time, had added this or that constellation-figure ? Such language would in this case have been simply impossible. But there is also another line of consideration which shows the great antiquity of the mass of material embodied in the Phainomena. As Proctor has well remarked, ‘Grotius erred in asserting that the phenomena of Aratus can be assigned to no fixed epoch and to no fixed place. With the exception of a few which Aratus inserted from his own unskilful observations. all the phenomena will be found, when due correction | THE GREEKS. 15 has been made for the effects of precession, to correspond very satisfactorily with a latitude between 38° and 41° and an epoch about four thousand years ago. And this circumstance affords a most positive proof not merely of the high antiquity of com- paratively developed astronomical observation; but also of the significant fact that the ancient constella- tional arrangement of the heavens is not Hellenic in origin. That Aratos was personally innocent of any scientific astronomical knowledge, all the world has always agreed with Cicero. But such a mass of astronomical statement as is contained in the Phainomena when recorded by the unlearned, can only represent a crystallized tradition ; and this deduction of refined common sense is, if possible, rendered more certain when the statements are mainly incorreet if applied to the time when they are committed to writing, but may have been true at some time and in some locality. In a special mono- graph (C. /[7. .1.), I have shown that the statements of Aratos in reference to the principal stars near the equator, exaetly agree with the actual state of things at the vernal equinox s.c. 2084, a date when the Euphratean formal scheme or chart of the heavens had been already completed. Ere passing on, I may observe that Aratos supplies us with an excellent illustration of the worthlessness of the argument from silence, which is naturally a great stronghold of Miiller and his followers. Thus, there is no mention in the Phainomena of any particular stars in the Crab; but in the poets companion work, the Diosêmeia, 160-76, there is a somewhat elaborate account of the Manger (Phatné) and the Asses (Onoi—Asellus Boreus and Asellus Australis), as connected with 16 PRIMITIVE CONSTELLATIONS. per rainy weather. These names also occur in Ptolemy's List, and had the Diosémeia been lost, the adherents of the argument from silence might, acting on their usual lines, have triumphantly asserted that the Manger and Asses were unknown to Aratos. In the interval between Augustus and Queen Elizabeth occasional efforts were made to add to the canon of constellations ; but, except in the ease of Antinios, without much suecess. Thus, Pliny speaks of ‘Item quem sub Divo Augnsto eognominavere Caesaris Thronon’ (Hist. Nut. (f. 11) ; and, agam, he refers to the 'vastitas caeli immensa, discreta altitudine in duo atque septuaginta signa’ (Ibid. 41). Minsheu defines an ‘asterisme’ as a ‘ configuration of fixed starres, an imaginarie forme devised by the astrologers, the better to conceive and distinguish asunder the fixed starres, of which are reekoned eighty-four in all, besides a few found out of late by the diseoverers of the South Pole’ (Dictionary, 1625, in voc. Asterisme). The latter constellations are those formed by Bayer, cir. 1603, viz., the Bird- of-Paradise (Apus), the Chameleon, the Sword-fish (Dorado), the Crane (Grus), the Water-snake (Hydrus, an instance of reduplication), the Jndian, the /^7y (Musca), the Peacock (Pavo), the Phoenix, the Toucan, the Flying-fish (Piscis Volans) and the Southern Triangle (Triangulum, another instance of reduplication). Amongst the Signs referred to by Pliny and Minsheu were probably included various well-known parts of several of the ordinary constella- tions, ¢.g., the Goat and Aids, the Sickle (in Leo), the Sword (of Órión), ete, and perhaps also some individual stars. — For the term sign, like its Babylonian equivalent kakkabu, Heb. kikhdbh, is at Ij THE GREEKS. y one time applied to a single star, and at another to a constellation. In this work I use the word ‘asterism’ in its modern sense, viz., a small cluster of stars forming part of a constellation. .A unique German M5. in my possession belonging to the latter part of the X Vth century, contains several constella- tion-figures which I have never met with elsewhere (Vide R. B. Jr.,On a German Astronomico-Astrological Manuscript, and on the Origin of the Signs of the Zodiac. Tn 6. The one at the end of the foremost ear—24 (5). 7. The foremost of the two in the neck—r7 (4). 8. The hindmost of them—23 (4). 9. The more-northerly of the two in the chest—v (4). TA OO IS LA 10. EI 12. 13. 14. 15. 16. bre 18. Lt. PRIMITIVE CONSTELLATIONS. hee: The more-southerly of them—¢ (4). The one at the left knee—60 (3). The northerly-one of those in the left forefoot at the end of the foot —« (3). The more-southerly of them—x (3). The one above the right knee—18 (4). The one below the right knee—15 (4). The one at the baek, (one) of those in the quadrilateral—a. (2). The one of them at the flank— £ (2). The one at the outgrowth of the tail—é (3). The remaining-one (in the quadrilateral) and (the one) at the hinder-part of the left thigh —y (2). . The foremost of those in the left hind leg at the end of the foot—4A (3). . The one following this—p (3). . The one at the bend of the left leg—4 (4). 3. The most-northerly of those in the right hind leg at the end of the foot —» (3). . The more-southerly of them—é (3). . The first of the three in the tail after the outgrowth—e (2). . The middle-one of them— (2). . The third and (the one) at the end of the tail —5 (2). Twenty-seven stars in all, whereof six (are) of the 2nd magnitnde, eight of the 3rd, eight of the 4th, five of the oth. ON om Ha OON C The Unformed-stars below her. . The one below the tail afar towards the sonth—12 Can. V. (3). . The one in front of this (and) dimmer—8 Can. V. (5). . The inore-southerly of those between the fore-feet of the Dear and the head of the Lion—a Lyneis (4). . The one more-northerly than this—38 Lyncis (4). . The hindmost of the three remaining and dim ones— 10 Leo. Min. (dim). . The one preceding this—? Lyncis (Cim). . The one besides preceding this—? Lyncis (dim). . The one between the fore-feet (of the Bear) and the Twins — 3l Lynes (dim). Eight nnformed stars in all, whereof one (is) of the 3rd magni- tude, two of the 4th, one of the Sth, four dim.’ Note. No. 11. ‘The /eft knee. The description of this star, like that of many others in the List, shows that m | THE HIPPARCHO-PTOLEMY STAR-LIST. 25 the Catalogue was made from a globe. Looking at the Bear-stars from the earth, and imagining this figure of a Bear, the star 0 would appear to be at the réyht knee; and of course it is so shown on a star-map. In the case of a globe the stellar positions are reversed. Thus the descriptions in the Catalogue being from a globe, we obtain confirma- tory evidence that they are in substance, and almost certainly actually, the List of Hipparchos, and made by him from his globe (Vide sup. p. 23), which would probably remain in the library at Alexandria until the destruction of the latter by Amrti, pursuant to the orders of the Caliph 'Omar. The globe of Hipparchos would be an improvement on the globe of Eudoxos (Vide nf. p. 121); but the scheme of constellations, and their general treatment, except for the slight differences which have been mentioned, would be identical. Thus, on the globe of Eudoxos the Bear occupied the same space which she does according to Ptolemy's List; for Aratos says :— ‘The Twins are ‘neath her head, in midst the Crab ; And ‘neath the hinder legs the Lion shines —(H. D. 147-8). The growth of the ear from her original seven stars was obviously prompted by a desire to make her body of a size corresponding to her tail. ‘The stars adapted themselves very fairly for the purpose, and there was no other constellation in the way. Even the enlarged Lear was half surrounded by a vacant space, now occupied by Leo Minor, Lynx, and ('amelopardalis. As will be noticed (Znf. p. 121) the solid mode! globe had descended, as an institution, to Eudoxos from the Phoenician-sprung Thalés. III.—' Tug CONSTELLATION or THE Serpent. l. The one at the tongue—p (4). 29; 30. 3l. PRIMITIVE CONSTELLATIONS. [111 . The one in the mouth—v (4). . The one above the eye—] (3). . The one at the under-jaw—é (4). . The one above the head—y (3). . The northern-one of the three in a straight line in the first bend of the neek—39 (4). The southern-one of them—46 (4). . The middle-one of them—45 (4). . The one following these from the east—o (4). . The southern-one of the foremost side of the quadrilateral in the next bend—7 (4). . The more-northerly-one of the foremost side—é (4). 2. The northern-one of the hindmost side—e (4). 3. The southern-one of the hindmost side—p (4). . The southern-one of the triangle next-in-order in the bend —9e (9). . The foremost of the two remaining ones of the tiiangle—v (9). . The hind most of them—7 (5). . The hindmost of the three in the next and foremost triangle —w (4). . The southern-one of the two remaining ones of the triangle —X (4): . The more-northerly-one of the two remaining ones—¢ (4). . The hindmost of the two towards the west of the triangle— 27 (6). 1. The foremost of them—w (6). 2. The more-southerly-one of the three next in a straight line —18 (5). . The middle-one of the three—4 (5). . The more-northerly-one of them— (3). . The more-northerly-one of the two next towards the west —1 (3). . The more-southerly-one of them—é (4). . The one of those towards the west in the bend beside-the- tail—ı (3). . The foremost of the two situate a considerable distance from this—10 (4). The hindmost of them—a (3). The one following these towards the tail—« (3). The remaining-one and (that) at the end of the tail—A (3). Thirty-one stars in all, whereof eight (are) of the 3rd mag- nitude, sixteen of the 4th, five of the 5th, two of the 6th.’ nij THE HIPPARCHO-PTOLEMY STAR-LIST. 2g Nate, The constellation Drakónis Phoenician(—Kanaan- ite) in origin, and represents primarily the Nålhâsch gadmin (* Old Serpent’) or the nocturnal and chaotic heavens personified in monstrous form, drakontie or serpentine. his name Pherekydés Syros translated by yépev 'Oóíov, and in his kosmogony related how Ophión, otherwise Ophióneus, and Enrynomé ruled at first over the world until they were over- thrown by Il (Kronos) and Ammá (Rhea). This serpentine ereature is also necessarily the guardian ofthe stars (— golden apples) whieh hang from the Pole-tree in the Garden of Darkness; and his eonsort is JErebhno'emá — (* Deautiful-night ’) — Eurynomé. But, as the darkness of night is necessarily connected with the departure of the sun, the Bab.-As. eribu = ‘suuset’ (i.e., darkness), the verb eribu meaning ‘to set' or 'descend'—as the sun. Hence the Heb. erebh, ‘evening’; the Greek "EpeSos, meaning primarily the gloom after sunset, and secondarily the gloom of the Under-world ; Luropé, i.e., the west or sunset side of the world; Arab, the dweller west of the Euphrátés Valley. Thus the cave of Skylló is said to front ‘towards the west, to Erebos (Od. xu. 81). The Garden of Darkness becomes, therefore, a garden in the West—the Garden of the Hesperides, at which Héraklés, as the Sun-god, necessartly arrives, and where he obtains the golden apples, ‘idealized quinces’ (Hehn, Wanderings of Plants and Animals, p 185.), the *Kydonian [Kretan] apple. In this western garden Ophión, no longer regarded as a monster- god, but simply as a monster, is called Ladón (— Sem. Letoöh or Letad, ‘lizard, crawling monster ; 30 PRIMITIVE CONSTELLATIONS. [ 111 cf. El Layarto = ‘alligator’); and, as of course, is overcome by the Sun-god (Vide Katas. ii.; Schol. Arat. v. 45; Schol. German. in loe.; Hyginus De ene ie 3). The stars in this portion of the heavens naturally adapt themselves to the form of a serpent, especially when arranged at a period when the two groups of JWain-stars were already recog- nized. The constellation is alluded to in Job, xxvi. 13, as ‘ the crooked Serpent ((:Nükhasch); and, in the sphere, the foot of Héraklés ‘is planted on the twist- ing Serpents head’ (H. D. 70) in token of his victory. IV.—'' Tug CONSTELLATION oF Képheus. . The one at the right foot—x (4). . The one at the left foot—, (4). The one at the girdle at the right side—] (4). The one attached above the right shonlder—a (3). . The one attached above the bend of the right arm—- 5 (4). The one under the same bend and itself attached— 6 (4). . The one in the breast—é€ (5). The one at the left arm— (4). . The southern-one of the three at the Tiara—e (5). 10. The middle-one of the three— ¢ (4). ll. The more-northerly-one of the three—a (5). Eleven stars in all, whereof one (is) of the 3rd magnitnde, seven of the 4th, three of the 5th. — OU XEOnd4ni- The Unformed-stars around him. 1. The one in front of the Tiara—, (5). 2. The one behind the Tiara—é (4). Two unformed stars in all, whereof one (is) of the 4th magnitude, one of the 5th.’ Vote. This constellation is Phoenician in origin. Képh, the divine Stone, the Baitylos (= can Biéth-él) of Sanchountathon, brother of Atlas (Atel, ‘ Dark- ness’), 1s also on as Baal Katsiu, or Qassin (^ Lord-of-the-Promontory') and Baal Tsephón iu] TIE HIPPARCIIO-PTOLEMY STAR-LIST. 3I (* Lord-of-the-North, or ^*of-the-North-wind ’) — Dubay, Vedeor (Vide RK. D. Jr, O0 MC. pelo). Reduplicated in a constellation of the extreme north, the forcign divinity appropriately wears a foreign head-dress, the mapa (‘turban’); and this circum- stance 1s à good illustration of the valuable indications of origin which the List preserves. No Greek supposed that Kêpheus was of the Hellenic stock, either of men or of gods. V.— THE CONSTELLATION OF THE Ploughman (Vide inf. p. 279). l. The foremost of the three in the left hand—« (5). 2. The middle and more-southerly-one of the three—t (5). . The hindmost of the three—é@ (5). . The one at the bend of the left arm—4A (5). . The one at the left shoulder— y(3). . The one at the head—f (4). . The one at the right shoulder—é (4). . The more-northerly of those upon the shepherd's crook—p(4). . The one more-northeriy than this at the end of the shep- herd’s crook—»! »? (4). 10. The more-northerly of the two below the shoulder in the club—7 Coronae (4). 1]. The more-southerly of them—x (5). 12. The one at the end of the right hand—45 (5). 13. The foremost of the two in the wrist—w (5). 14. The hindmost of them—46 (5). 15. The one at the end of the handle of the shepherd's crook— w (5). | 16. The one in the girdle at the right thigh—e (3). 17. The hindmost of the two in the belt—o (4). 18. The foremost of them—p (4). 19. The one at the right heel—Z (3). 20. The more-northerly of the three in the left leg—y (9). 21. The middle-one of the three—7 (4). 22. The southern-one of them—v (4). Twenty-two stars in all, whereof four (are) of the 3rd magni- tude, nine of the 4th, nine of the 5th. The Unformed-star under him. l. The saffron-yellow ($70xipos) star between the thighs, called the Bearward (Apkrovpos), of the 1st magnitude.’ eee hin: LN OD am — PRIMITIVE CONSTELLATIONS. [111 23 to VI.— Tae CONSTELLATION or THE Northern Crown. . The bright-one in the Crown—a (2). The foremost of all—f (4). . The one following this and more-northerly—49 (5). . The one yet following this and more-northerly— (6). . The one following the bright-one from the south —, (4). . The one yet following near to this one—ò (4). . The one again following after these—e (4). . The one following all those in the Crown—4 (4). Eight stars in all, whereof one (is) of the 2nd magnitude, five of the 4th, one of the 5th, one of the 6th.' Note. The Cron, which, after the addition of the Southern Crown (Vide sup. p. 12) to the constel- lation-list, an alteration probably made by Hippar- chos, was called the Northern Crown, according to the myth (Vide Aatas. v., etc.), was bestowed by the Semitic sun-god Dionysos upon his Semitic consort under the name of Ariadné (‘the Very-chaste-one’), the * Virgin’=Britomartis (Vide inf. p. 189) on the occasion of his nuptials in the island of Dia (Naxos). The Great Goddess of the East is pre-eminently a crowned goddess, e.. the mural crown of Rhea. Says Pliny, ‘ Emere ac vendere [specially Phoenician accomplishments | instituit Liber Pater. Idem diadema, regium insigne, et triumphum invenit’ (/J/st. Nat. vii. 57; cf. Ibid. xvi. 4) ; that is to say, the Sun-god established civilization, and first triumphantly crowned heaven with his glowing circle. He is pre-eminently the ‘King’ (Melekh). The Homeric epithet for Ariadné is Kalliplokamos (Z. xviii. 592), ‘ Having- beautiful-tresses’; and that the IIXoxagos Bepevixns (Sup. p. 12) was originally considered to belong to Ariadné is clear. ‘They say that her Tress is that which is seen at the tail of the Lion’ (Katas. v.). ‘ Eius et crinem esse, qui fulget sub cauda Leonis’ Qo -1 €» &x d toe ITI | THE HIPPARCHO-PTOLEMY STAR-LIST. 33 (Schol. German. in voe. Corona). Thus in the heavens we have the Crown of Ariadné, the Tress of Ariadné, and Ariadné herself as Istar- Virgo, the two former being placed as near the Parthenos as possible. VII.—: THE CONSTELLATION OF THE Kneeler. . The one at the head—a (3). . The one at the right shoulder by the arm-pit—f (3). . The one at the right arm—y (3). . The one at the hend of the right arm—-« (4). . The one at the left shoulder—é (3). . The one at the left arm—A (4). . The one at the bend of the left arm—yp (4). . The hindmost of the three in the left wrist—o (4). . The northern of the two remaining ones—v (4). 10. The more-southerly-one of them—é (4). 11. The one in the right side—€ (4). 12. The one in the left side—e (5). 13. The more-northerly than this at the left buttock—59 (5). 14. The one at the outgrowth of the same (7.e., the left] thigh | —61(4) 15. The foremost of the three in the left thigh—7 (4). 16. The one behind this—69 (4). 17. The one yet behind this—p (4). 18. The one at the left knee-—0 (4). 19. The one at the left shin—- (4). 20. The foremost of the three at the end of the left foot—77 (6). 21. The middle-one of the three—82 (6). | 22. The hindmost of them—30 Draconis (6). 23. The one at the outgrowth of the right thigh— (4). 24. The more-northerly-one than it and in the thigh—o (4). 25. The one at the right knee—7 (4). 26. The more-southerly-one of the two below the right knee— $ (4). 27. The more-northerly-one of them—v (4). 28. The one in the right shin—y (4). 29. The one at the end of the right foot, identical with that at the end of the shepherd's crook-—v! and v* Boótis (4). Twenty-eight stars in all without this, whereof six (are) of the 3rd magnitude, seventeen of the 4th, two of the 5th, thrce of the 6th. tO Oo - OQ» Qt d» Q0 DS rS 9 34 PRIMITIVE CONSTELLATIONS. [111 The Unformed-one outside him. 1. The more-southerly than that in the right arm, one star of the 5th magnitude '—o. Note. This constellation is Euphratean in origin and was known as (Ak.) Luyal, (Bab.-As.) Sarru (‘the King’). It originally represented the kneeling Sun-god, some- times overcoming the Lion, sometimes shooting at the Demon-birds. Adopted by the Phoenicians, it became Melgirth-//arekhal (Heraklés), and is repro- duced on coins, etc. (Vide inf. pp. 199, 234). VIII.—* THe CONSTELLATION OF THE Lyre. 1. The bright-one at the shell called the Lyre—a (1). 2. The northern-one of the two lying by the side of it near together—e (4). 3. The more-southerly-one of them— (4). 4. The one behind these and in the middle of the ontgrowth of the horns (of the Lyre)—9 ; & (4). 5. The northern-one of the two lying together in the (figure) of the shell towards the east—y (+). 6. The more-southerly-one of them—46 (4). 7. The more-northerly of the two foremost ones in the cross- bar—/ (3). 8. The more southerly-one of them—»!, v? (4). 9. The more-northerly of the two hindmost ones in the cross- bar—y (3). 10, The more-southerly-one of them—-A (4). Ten stars in all, whereof one (is) of the Ist magnitude, two of the 3rd, seven of the 4th.’ Note. The Hellenic myth connected with the constella- tion is the comparatively late story of Hermés, ‘ der Windgott’ (Roscher), ‘ the Lord of cloud’ (Ruskin), as the inventor of the Lyre from the Tortoise, which is related in the Homeric Hymn Lvs Hermén. But the earlier history of the Sign is twofold, Ewphratean and Phoenician. On the Euphratean side it was 111 | THE HIPPARCHO-PTOLEMY STAR-LIST. 35 originally /Raditurtakhu (W. A. I. U. lviii. 52), the third of the three Birds opposed to Héraklés. Thus, its chief star, *steel-blue Vega, The zenith-queen of the heavenly lyre’ (R. B. Jr., The Ascent of Souls, iv.), is .H/- Nesr-al-W ki (Vide Ulugh Beigh’s Star Catalogue, in voe), Vultur cadens, ‘the Falling Grype, and the Wega of the Alphonsine Tables. According to an Arab commentator on Ulugh Beigh, the stars e and £ represented the two wings of the ' Grype, by drawing in which he let himself swiftly down to the earth. On the Phoenician side, Lyra is a musical instrument, also specially connected with Héraklés, who, with his lyre, kills Linos (Apollod. II. iv. 9, etc.), the Phoenician dirge .4/-Lénw (* Alas for us!’) personified. The Homenc name for the lyre is $ópuwy£, and it is probable that Avpa, as E. R. Wharton (Etym. Crae., 1882, in voc.) suggests, is a Semitic word ; like kithara (= Eng. guitar), nabla (— Sem. nebel), kinura (=Sem. kinnór), samluk? (— Sem. sabkah). and othoné (= Sem. etón). This view is confirmed by the account of the constellation in Aratos. He names it els (‘the Tortoise’), and says: ‘This, whilst yet Encradled, Hermés pierced and called it Lyre’ (Avpny 86 pav etre Dever Oar. Phainom. 269). The reasonable interpretation of the passage is that the latter term was a new and foreign name. IX.—* THE CONSTELLATION OF THE Bird. . The one at the mouth— f (4). . The one behind this at the head—4 (5). The one in the middle of the neck—7 (4). The one in the breast—y (3). The bright-one in the tail—a (2). . The one in the bend of the right wing—é (3). . The southern-one of the three in the flat of the right wing —6 (4) “JO uod oo bo ES 8 * 36 PRIMITIVE CONSTELLATIONS. [ur 8. The middle-one of the three—:? (4). 9. The northern-one of them and (that) at the end of the flat (of the wing)--« (4). 10. The one at the hend of the left wing—e (3). 11. The more-northerly-one of these and (that) in the middle of the same wing—A (4). 12. The one in the eud of the flat of the left wing—4 (3). 13. The one at the left foot-—v (4). 14. The one at the left knee—é (4). 15. The foremost of the two in the right foot—o! (4). 16. The hindmost of them—32 (4). 17. The nebulous-one at the right knee—w! (5). Seventeen stars in all, whereof one (is) of the 2nd magnitude, five of the 3rd, nine of the 4th, two of the 5th.’ Note. The "Opus pévas or Swan, a bird sacred to Aphrodite, is connected in Hellenic myth with the crowned (Vide inf. p. 37) goddess of Rhamnous in Attiké (Vide Katas. xxv. etc.), whose temple stood ‘a little way from the sea’ (Paus. I. xxxii. 2), and whose name the Greeks translated by Nemesis, ùe., the Power-which-distri- butes-what-is-due, in later times generally understood as the Power which recompenses evil men according to their deeds. In origin she is the Semitic goddess of destiny or good fortune, whom Nonnos (v. 70) calls ‘the blue-eyed Méné’ and identifies with Athéné Onka (‘the Burning ’) a Phoenician goddess of Thebes. Sanchouniathén (i. 6) names her Eivappévy (— Sem. Aimer, * word,’ ‘ speech, + Meni), Destiny (= Fatum, ‘the Spoken-word") She is Giddé, goddess of good luck, and forms a divine couple with Gad. They appear together in Is. lxv. 11: ‘ But as for you that forsake Yahveh, . . . that prepare a table for Gad (— the Fortune-god), and that furnish the drink offering unto Meni.’ The name means ‘ Number, tea the lucky number. So in Dan. v. 25: ‘ Mené, Ili] THE HIPPARCHO-PTOLEMY STAR-LIST. 37 Mené'—' numbered,’ repeated to show irrevocable determination. ‘The Babylonian goddess of Fate is called by Zonaras (Ixy. 11) Meni, and is translated Téóx»y, Fortuna’ (Bunsen, Egypts Place, iv. 253). An Etruscan mirror (Gerhard, £t. Spiegel, No. cecxxii.) shows, Atünis (—Adonis, Ph. Adóni, ‘My Lord embraced by Turan (—a-7é-OURAN-7a), whilst a huge Swan (= the épus péyas), called Tusna, stretches its head lovingly upwards, and almost touches the crown (Vide sup.) of the goddess. Prof. Sayce informs me that the As. name of the swan is supposed to be tussu. The Rev. Wm. Houghton wrote me with reference to the above representation : ‘ I have been unable to discover any Hebrew, Assy- rian, or Phoenician name for the swan. However, T'usna on the mirror seems to be, as you suggest, the Et. form of a Semitic swan-word. Thus, in 7wsna we probably have a Sem. swan-word with ai Et. ending (na); and it supplies an interesting instance of that direct connexion between Etruria and Phoe- nicia, of which there must have been so much, and about which we know so little. X.—‘ Tue CONSTELLATION OF Kassiepeia. . The one at the head —£ (4). . The one in the breast—a (3). The one more-northerly than this and at the girdle—7 (4). . That which is above the seat, over the thighs— y (3). The one in the knees—é (3). . The one above the ankle—e (4). The one at the end of the foot —QJ (4). . The one at the left arm—6 (4). . The one below the bend of the left arm—¢ (5). . The one at the right fore-arm—c (6). . The one above the seat of the chaiv—x (4). 2. The one in the middle of the back of the recumbent-chair —p (3). «o 00 SiO» Ct i OO 1D M = Yo 38 PRIMITIVE CONSTELLATIONS. [u 13. The one at the extremity of the back of the recumbent-chair —p (6). Thirteen stars in all, whereof four (are) of the 3rd magni- tude, six of the 4th, one of the 5th, two of the 6th.’ Note. The Baal of the North (Vide sup. p. 80) had, as of conrse, his female reflexion or Daaláth (Daaltis, Beltis), and she was the beautiful Eurynomó of the Zeus Kasios, otherwise called Qassiu-peaér (cf. Heb. peur, ‘beautiful’, *rosy-faced', Rbodé-Khodeia), == Kassiepeia, a name which, according to Souidas (in voc.) signified Kalloné (‘the Beauty. Cf. Kallisté-Kallist6). Zeus Kasios had a celebrated temple at a place called Kassiopé in Korkýra, whither his cult had been probably brought by the early settlers from Euboia. In the cuneiform we meet with ‘the goddess Kas-se-ba ' (IV. A. 7. ITE. Ixix. 67). XI.—' THe CONSTELLATION OF Perseus. 1. The nebulous combination at the end of the right hand— x (nebulous). 2. The one at the bend of the right hand— (4). 3. The one at the right shoulder—y (5). 4. Tho one at the left shoulder—é@ (4). 9. The one at the head— (4). 6. The one at the broad of the back—+ (4). 7 e 9 10 . The bright-one in the right side—a (2). . The foremost of the three behind the one in the side—o (4). . The middle one of the three—-w (4). . The hindmost of them—é (3). 11. The one at the bend of the left arm—x (4). 12. The bright-one of those in the Gorgon-head—{ (2). 13. The one behind this—w (4). 14. The one in front of the bright-one—p (4). 15. The one yet in front of this and the remaining-one—z (4). 16. The one in the right knee—b (4). 17. The one before this and above the knee—A (4). 18. The foremost of the two above the bent knee—48 (4). 19. The hindmost and at the same bend—p (4). 11 | THE HIPPARCHO-PTOLEMY STAR-LIST. 39 20. The one at the calf of the right leg—53 (5). 21. The one at the right ankle—58 (5). 22. The one in the left thigh—» (4). 23. The one at the left knee—e (3). 24. The one at the left leg—£ (4). . The one at the left heel—o (3). . The one behind it at the end of the left leg—£ (3). Twenty-six stars in all, whereof two (are) of the 2nd magni- tude, five of the 3rd, sixteen of the 4th, two of the 5th, one nebulous. IX te C. Cc um ho The Unformed-stars around him. 1. The one towards the east of that at the left knee—52 (5). 2. The oneon the north of those in the right knee—2 Camel. ? (5). 3. The one in front of those in the Gorgon-head—16 (dim). Three stars in all, whereof two (are) of the 5th magnitude, one dim.’ Note. Amongst the personages in the Phoenician kos- mogony are the brothers Schamémérum (Vide 2nf. p. 40) and Ousóós, ‘who was the first who made clothes of the skins of animals which he slew [= Héraklés in the Lion-skin]. . . and was the first who launched a boat [Ze. made the great solar voyage across heaven from east to west. Cf. Hcehos in his solar boat-cup, which he lent to Héraklós ; Apollón Delphinios; king Arthur in the barge; the Euphratean Gilgames, who ‘crossed all seas’; Mel- garth, voyaging in the West; the Egyptian Ra in his solar barque; etc. |. e erected two columns or pillars to Fire (/sch) and Wind’ (Qo/pia’h. Sanch. i. 3); and these two pillars (of Héraklés) play a great part in Phoenician religious history. Thus Hérodotos (ii. 44) says:—‘I made a voyage to Tyre in Phoenicia, hearing there was a temple of Héraklés. [Melqarth] at that place, very highly venerated. ] visited the temple, and found it richly adorned with a number of offerings, amongst which were two jo PRIMITIVE CONSTELLATIONS. [ 11 pillars, one of pure gold, the other of emerald [glass? |], shining with great brilliancy at night’ (ap. Canou tawlinson). Movers has shown that one pillar was dedicated to Schamó-mórum-Kiyün (Chiun, Amos, v, 26, whence Gk. Kéwv)-Kronos, who, in a planetary aspect, was identified with Saturn; whilst the other was dedicated to Ousóóos-Khamman-Héraklós. As Schroeder and Lenormant have proved, such a form as the Gk. Ou-sóós represents an original Do-sóós (e.g, Ph. Bo-dam = Gk. Ou-dam) and Bo is a con- traction of Bar (e.g., *.Bo-milear pro Lar-milcar,’ Gesen. Script. Ling. Ph. p. 431). Hence, Do-sóüs —BAR-SAV (cf. E-sau, Esdv), ‘the Son-of-hair,’ i.e., * the Hairy,’ Ousdés-Héraklés, clad in his Lion- skin, = Gk. Per-seus, ‘most famous of all men’ (Z. xiv. 320). ‘The Hellenes know that Perseus was the founder of Mykónai' (Paus. II. xv. 4). XJI.—': THE CONSTELLATION OF THE Charioteer. . The more-southerly of the two at the head—é (4). The more-northerly-one and (the one) above the head—é (4). . The one at the left shoulder, called the Goat—a (1). The one at the right shoulder—f (2). The one at the bend of the right arm—v (4). The one at the right wrist—é (4). . The one at the bend of the left arm—e (4). . The hindmost of the two at the left wrist called the Kids— y (4). 9. The foremost of them—£ (4). 10. The one at the left ankle—4 (3). 1l. The one at the left ankle common to the head of the Bull— B Tauri (3). 12. The one above this towards the north in the part-abont-the- foot— x (5). 13. The one more-northerly than this at the buttock—¢ (5). 14. The little one above the left foot —4 (6). Fourteen stars in all, whereof one (is) of the 1st magnitude, one of the 2nd, two of the 3rd, seven of the 4th, two of the 5th, one of the 6th.' (oM OO pde E Rn 111 | THE HIPPARCIIO-PTOLEMY STAR-LIST. +I Note. Hellenie legend connected the Charioteer with the Athenian king Erichthonios (‘Son-of-the- Earth’), who, on account of his telluric antecedents, was, according to some accounts, partly serpentine in form, the Serpent being a creature in Greek idea symbolical of the earth. So Homer speaks of ‘the goodly city of Athénai the domain of Erechtheus, whom erst Athene fostered, and the grain-giving tilth brought him forth, /.e, he was the Antochthón, ‘and she gave him a resting-place in Athénai; and there the noblest of the Athenians make him propitious with the sacrifice of bulls and rams as the years roll round’ (77. ii. 516-51). A very interesting Cornetan vase (figured in Roscher, Lex. in voc. Erichthonios) shows Gê, a figure half in earth, holding up the child, wholly of human form, who stretches out his arms towards Athéna, whilst the goddess holds out hers to receive him. Behind Gê is P'oseidón, a demi- human figure ending in the huge folds and tail of a sea-monster, Dagón. There are few representations more full of meaning than this vase-painting. Thus it contains a reference to the great struggle between Poseidón (Phoenician power) and Athéna (the Hellenic element) for Erechtheus, considered as the primeval inhabitants of Athénai, a struggle which, had it ended in favour of Poseidón, would have changed the whole face of history. This, however, does not concern us here. What we have to do 1s to clear up the mystery of the double Ernchthonios. There is no reason why Erichthonios, the Atheman Autochihón, should have been connected with the invention of the chariot, except possibly the ludicrous one suggested by Rabelais (iv. 38) ;$—' What do you 42 PRIMITIVE CONSTELLATIONS. [111 think was the cause of Erichthonius’s being the first inventor of coaches, litters, and chariots ? Nothing but becanse Vulcan had begot him with chitter- lingdizd legs; which to hide he chose to ride in a litter, But all is clear as soon as we remember, and, as, Engelmann, in Roscher’s Lexicon, notes from Apollodóros (IIT. xv. 1), that Erichthonios is a ‘Beiname des Poseidon.’ Behind the httle Attik boy, Child of Earth, is the mighty semi-serpentine Poseidon, ‘Ka god of the deep,’ and particularly * of that watery dcep, the Okeanos of Homer, which surrounds the earth like a coiled serpent’ (Sayce, Rel. Auct. Babs. p. 104) ; and its name, the Sumerian zuub-abzu, Sem. apsu, seems to have been the origin of the famous magical word fay, said to mean ‘ the sea’ (Vide Clem. Alex. Strom. v. 8). Poseidón him- sclf is Erichthonios, the lord of the abyss below the surface-of-the-earth (x606v); he is the Charioteer, Hipparchos, Hippégetés, Hippios, Hippodromios, ete. ; and he is the god whom men make propitious by the sacrifice of bulls (ef. Od. iii. 6; xiii. 181). He ‘guards the foundations of the earth beneath’ (Oppianos, Hal. v. 619). The stormy and earth-shaking divinity is thus connected on the Hellenic side with the stormy — (out-star, Aix- Capella, the Euphratean Askar (Vide nf. p. 130). And as Capela is ‘the Olenian goat’ (Vide inf. p. 131), so is Poseidón, Tarax- ippos (‘the Stirrer-up-of-horses’), Olenios (Vide Paus. VI. xx. 7, 8). It will also be observed that original Hellenic divinities of the first class are invariably anthropomorphic. XIIL—* Tue CONSTELLATION or THE Snake-holder. 1. The one at the head—a (3). 2. The foremost of the two at the right shoulder—f (4). 111 | THE HIPPARCHO-PTOLEMY STAR-LIST. 43 3. The hindmost of them—y (4). 4. The foremost of the two at the left shonlder-— (4). 9. The hindmost of them-—« (4). 6. The one at the bend of the left arm—2A (4). 7. The foremost of the two at the end of the left hand— 8 (3). ^. The hindmost of them—e (3). 9. The one at the bend of the right arm—p (4). 10. The foremost of the two at the end of the right hand—y (4). 11. The hindmost of them—r (4). 12. The one at the right knee— y (2). 3. The one at the right leg— 6 (4). 14. The foremost of the two at the right foot—4A (4). 15. The one after this—d (4.) 16. The one yet after this— (4). 17. The remaining-one and hindmost of the four—b (5). 18. The one after these and attached to the heel-—c (5). 19. The one in the left knee— (3). 20. The more-northerly of the three in a straight line in the left leg— $ (5). 2]. The middle-one of them—Xx (5). 22. The sonth-one of the three—y (5). 23. The one at the left heel—w (5). 24, The one attached to the hollow of the left foot—p (5). Twenty-four stars in all, whereof five (are) of the 3rd magnitude, thirteen of the 4th, six of the 5th. The Unformed-stars around him. 1. The more-northerly of the three eastwards from the right shoulder—66 (4). . The middle one of the three—67 (4). . The sonthern-one of them—68 (4). . The one behind the three and beyond the middle-one— 70 (4). . The one more-northerly than the fonr, by itself—72 (4). Five stars in all, of the 4th magnitude.’ OP we NM Note. In this List the Snake is made a separate constel- lation. ‘Ophiuchus huge’ (Milton) — Asklépios- Eschmiin (Vide inf. p. 168), the ‘Eighth’ of the Kabirim, who stands upon Skorpios, the eighth Sign of the Zodiac (Vide inf. p. 169). Jd PRIMITIVE CONSTELLATIONS. [ 111 XIV.—‘ Tue CONSTELLATION OF THE Snake or THE Snake-holder. 1. Of the quadrilateral in the head the one at the end of the under-jaw— (4). 2. The one attaehed to the nostrils—p (4). 3. The one in the side-of-the-head—y (3). 4. The one towards the outgrowth of the neck—f (3). 5. The middle-one of the quadrilateral and in the mouth— « (4). 6. The one outside the head and towards the north-—z (6). 7. The one after the first bend of the neck—9 (3). 8. The northern one of the three next-in-order to this—A (4). 9. The middle-one of the three—a (3). 10. The southern-one of them— « (3). ll. The foremost-one of the left hand of the Snake-holder after the next bend—yp (4). 12. The one after those in the hand—v Ophiouchi (5). 18. The one after the baek of the right thigh of the Snake- holder—v (4). 14. The more-southerly of the two behind this—£ (4). 15. The more-northerly of them—o (4). 16. The one after the right hand at the bend of the tail—Z (4). 17. The one behind this in like manner at the tail—y (4). 18. The one at the end of the tail—é (4). Eighteen stars in all, whereof five (are) of the 3rd magnitude, twelve of the 4th, one of the 5th.’ XV.—''THE CONSTELLATION OF THE Arrow. . The one by itself at the barb—y (4). . The last of the three in the shaft—£ (6). . The middle-one of them—é (5). . The foremost of the three—a (5). . The one at the point of the notch—B (5). Five stars in all, whereof one (is) of the 4th magnitude, three of the 5th, one of the 6th.' Vote. As to the Arrow, vide inf. p. 131. In Sem. I have fully explained this constellation-figure, as affording an excellent illustration of the principles here adopted. tr fe C32 Ww m XVI.—‘ THe CossrkLLATION or tHe Eagle. 1. The one in the middle of the head—r (4). ri | THE HIPPARCIIO-PTOLEMY STAR-LIST. 45 2. The one ia front of this and at the neck— 5 (3). 3. The bright one at the broad of the back called the Magle —a (2). 4. The one near this on the north—o (3). 5. The foremost of the two in the left shoulder—y (3). 6. The hindmost of them— 9 (5). 7. The foremost of the two in the right shoulder—y (5). 8. The one behind it—o (5). 9. The one further off near the tail of the Hagle attached to the Milky Way—£ (3). Nine stars in all, whereof one (is) of the 2nd magnitude, four of the 3rd, one of the 4th, three of the 5th. The (asterism) near the Eagle, upon which Anutinoos (has been placed). 1. The foremost of the two south of the head of the Eagle—»* (3). 2. The hindmost of them— 6 (3). . The one south-west of the right wing of the Hagle—é (4). . The one south of this—: (3). . The one still more south than this —« (5). . The foremost of all—A (5). Six stars in all, whereof four (are) of the 3rd magnitude, one of the 4th, one of the 5th.’ OQ) To Ce Note. The constellation of the Lagle is especially interesting both because in this case we can trace very clearly the pre-constellational history of the "ien, and because the original Euphratean name has been preserved. The Sum.-Ak. Eagle was Alala (‘the Great-spirit. Vide Gilgames Epic Tab. vi.), ‘the symbol of the noontide sun’ (Sayce, Rel. Anct. Babs. p. 248). Here we have the pre-constellational history of the Sign, which 1s subsequently redupli- cated in stellar form, as Aakkab Idkhu, ilu Zamama (otherwise Zayaya), ‘the constellation the Lagle, i.e. the god Zamama. The principal star of this constellation is also called Jdkhu (otherwise Lrigu, j.e., ‘the Powerful-bird’), ‘the Eagle, Ar. Al Tair (‘the Great-bird’), the Altair or Atatr of star-maps; 46 PRIMITIVE CONSTELLATIONS. | rr and this peculiarity, as will be noticed, reappears in the Hipparcho-Ptolemy List (Vide R. D. Jr., Los. Part i PP L0 Tr Part. iv. p. 15 etiem). The famous story, preserved by Aelianns (xii. 21), about the Eagle and the Dabylonian hero Gilgamos, exactly confirmed Mr. Pinches' discovery that the true reading of the name of the hero of the creat solar epic was not Gistubar, but Gilgames. As to Antinoös, vide sip. p. 13. XVII.—‘ THe CONSTELLATION OF THE Dolphin. l. The foremost of the three in the tail—e (3). 2. The more-northerly of the two remaining ones—+ (4). 3. The more-southerly-one of them—x (4). 4. The southern-one of the foremost side of those in the rhomboidal quadrilateral—8 (3). 5. The more-northerly-one of the foremost side—a (3). 6. The sonthern-one of the hindmost side of the lozenge— (3). 7. The northern-one of the hindmost side—y (3). 8. The southern-one of the three between the tail and the lozenge—n (6). 9. The foremost of the two remaining northern-ones— (6). 10. The remaining and hindmost-one of them— 6 (6). Ten stars in all, whereof five (are) of the 3rd magnitude, two of the 4th, three of the 6th.’ aN ote. In Hellenic astronomical myth the Dolphin is the messenger and favourite of Poseidón (Aatas. xxxi. ete.). ‘Qui Neptuno simulacra faciunt, delphinuin aut in manu, aut sub pede ei constituere videmus’ (Hyginus, De Signor. ii. 17). According to Hyginus, Aglaosthenés, who may possibly have been the author of the Homeric Hymn Fis Dionyson, also connected the Dolphin with Dionysos, in his relation of the same story which is the subject of the Hymn (Vide inf. p. 293). The Dolphin is therefore naturally associated with Palaimón-Melqárth (Vide inf. pp. 158, Ir | THE IIPPARCHO-PTOLEMY STAR-LIST. 47 212); and with Apollón, when the latter is regarded as a sea-crossing Sun-god (Vide ‘if. pp. 185, 243). Houghton considers that the As. Vakhiri (* Nostril- animal’), Syr. .Vakhira, was the Dolphin. Tukulü- pal-esar (Tiglath-Pileser) I., cir. m.c. 1120, says, on the Broken Obelisk Inscription (W. A. T. I. xxvii. 3), that he killed a &akhiru in the Great Sea (the Mediterranean). XVIII.—' Tug CONSTELLATION Or tue Foremost-part of a Horse. l. The foremost of the two in the head—a (dim). 2. The hindmost of them— B (dim). 3. The foremost of the two in the mouth—y (dim). 4. The hindmost of them—é (dim). Four stars in all, dim.’ XIX.—' Tue CONSTELLATION OF THE Horse. l. The one at the navel, also belonging to the head of Andromeda—a Androm. (2). 2. The one at the small of the back and the end of the wing- feathers—y (2). 3. The one at the right shoulder and at the outgrowth of tbe foot—p (2). 4. The one at the broad of the back and at the shoulder-blade of the wing—a (2). 9. The more-northerly-one of the two in the body under the wing— (4). . The more-southerly-one of them—v (4). . The more-northerly-one of the two in the right knee—y (3). . The more-southerly-oue of them—o (5). . The foremost of the two near-together in the chest—4A (4). 10. The hindmost of them—~p (4). ll. The foremost of the two near-together in the neck— (3). 12. The hindmost of them—£ (4). 13. The more-southerly-one of the two at the mane—p (5). 14. The more-northerly-one of them—o (5). 15. The more-northerly-one of the two near-together at the head—@ (3). 16. The more-southerly-one of them—v (4). 17. The one in the muzzle—e (3). 18. The one in the right ankle—7? (4). e 00 NST OD 48 PRIMITIVE CONSTELLATIONS. [ur 19. The oue at the left knee— (4). 20. The oue at the left ankle—x (4). Twenty stars in all, whereof four (are) of the 2nd magnitude, four of the 3rd, nine of the 4th, three of the 5th.' Note. The //orse of Poseidón the Charioteer, is located next his Dolphin. But it is also a Demi-horse, a Sea-horse, half seen as it springs upwards out of the Great Deep which is situated in this part of the heavens, into which run the river Eridanos and the stream from the Urn of Hydrochoós, and in which the pair of Tunnies (Jchthyes), the Dolphin, the Southern Fish, the Sca-monster, and the Goat-fish (Capricorn) disport themselves. Of this watery deep Éa-Poseidón, as we have seen (Sup. p. 42), is lord and ruler. In the Euphratean sphere the ecliptic is( Ak.) Xas- Utu (‘Path-of-the-Sun’),in As. Aharran- Samst (IV. A. I. III. litt, No. 1, Rev. 1. 15) ; and a portion of this Path and its neighbourhood, z.e., the Great Deep, is naturally ‘the region of Ea’ (Vide Hommel, Die Astron. der alten Chal. iii. 7). As the coin-types show, few of the forms borrowed from Western Asia have more thoroughly impressed them- selves upon the Hellenic world than the Pégasos. XX.—‘ TuE CONSTELLATION or Andromeda. . The one in the broad-of-the-back—6 (3). . The one in the right shoulder—7 (4). The one in the left shoulder—e (4). The southern-one of the three in the right arm—o (4). The more-northerly-oue of them—é (4). . The middle-one of the three—p (5). . The southern-one of the three at the end of the right hand— (4). . The middle-one of them—« (4). . The northern-one of the three—2A (4). . The one at the left arm—Z (4). TID Ct LS pn on eo OO T e rn | THE HIPPARCHO-PYOLEMY STAR-LIST. 49 11. The one at the bend of the left arm— (4). 12. The more-southerly-one of the three above the girdle—j (3). 13. The middle-one of them—~p (4). 14. The northern-one of the three—v (4). 15. The one above the left foot—y (3). 16. The one in the right foot —54 (4). 17. The one more-southerly than this—5! (4). l8. The more-northerly of the two at the bend of the left leg—50 (4). 19. The more-southerly-one of them—7 (4). 20. The one at the right knee—¢ (5). 21. The more-northerly of the two in the robe—49 (5). 22. The more-southerly-one of them—x (5). 23. The one outside (the figure) and preceding the three in the right arm—o (3). Twenty-three stars in all, whereof four (are) of the 3rd magnitude, fifteen of the 4th, four of the 5th.’ Note. The name Andromeda. In Philón's translation of the Phoenician kosmogonies it is stated that Ouranos married his sister Gé (‘ Earth’), ‘who was so called on account of her beauty.’ This statement, as it stands, is unintelligible, and we see at once that its foree depends on the Ph. name translated * Gé.’ This, Lenormant admirably renders by Adámàáth (‘the female Earth’); or, as adam, As. admu, ‘ man,’ is ‘connected with the root which means to be red’ (Sayce, As. Lect. p. 145), the ‘ Ruddy’ or ‘ Rosy-one.’ The fair Kassiepeia, Eurynomé (= Sem. Lrebhno’emi)- Derketó, had a beautiful daughter Sehachar (‘the Morning-red’), beloved of the Sun-god (Vide Gruppe, Der phointkische Urtext der Kassiepeia-legende, 1888), and sheis Andromeda (‘the Rosy-one’). The Greeks had evidently mueh difficulty in rendering this name, as their language did not supply them with any forms like *man-ess' or ‘ male-ess,’ which latter (ie. the As. zikarat) we find in the cuneiform 4 50 PRIMITIVE CONSTELLATIONS. [ 111 inscriptions. They could not translate Addnuith by 'AvBpóyvvos, which meant something altogether different; and so they translated the first part of the name and transliterated the second, and thus of Adám-máth made Andro-med(a). The rosy dawn Adámáth, as in other mythologies, becomes the bride of the Sun-god, Barsav- Perseus. XXI.—‘ Tut CONSTELLATION OF THE Triangle. . The one in the summit of the Triangle—a (3). . The foremost of the three at the base—f (3). . The middle-one of them—é (4). . The hindmost of the three—y (3). Four stars in all, whereof three (are) of the 3rd magnitude, one of the 4th.’ D HD om Note. This little constellation supplies a very good illus- tration of the principles which obtained in the formation of the Signs. The school of O. Miller and the modern ‘untutored anthropologist’ would deal with its origin in the same futile manner with which Miiller treats the constellation of the Arrow. They would say that someone noticed these stars, saw they resembled a triangle, called them the Triangle, and everyone else followed suit ; a pre- tended explanation which merely repeats the fact that such a constellation exists. But, suppose we ask, As there are hundreds of stars which might have been eombined in triangles, how eomes it that these particular stars, which, moreover, form a perfect isosceles triangle, were selected? To this Ignorance would answer that the stars chanced to be selected, and that the circumstance that the figure is an isoseeles triangle was also aecidental and devoid of any significance. But, rejecting this vain repetition I11 | THE HIPPARCIIO-PTOLEMY STAR-LIST. KI of the facts of the case, in the first place we observe that Aratos says :— ‘ Another Sign is formed, too, near at hand Below Andromeda, in three sides measured Like-to-a-Delta ; equal two of them As it has, less the third, yet good to find The Sign, than many better stored with stars’ (H. D. 233-7). Not without careful design has this Triangle been placed with the family group of Phoenician divinities. It is an exact celestial reproduction of the sacred pyramidal monoliths, specimens of which still exist ii Kypros, and which appear on her coinage (Vide Perrot, list. of Art in Ph. 1. 280-1) ; and it further serves as a symbol of the sacred form of the Tripod. In all regions within the sphere of Phoenician influence the sacred Stone (Vide sup. p. 30) occupies a most prominent place, and actually represents both god and goddess. Thus, Tacitus describes the statue of Aphrodité of Pappa (Paphos), —' Simulacrum deae, non effigie humana, continuus orbis latiore initio tenuam inambitum, metae inodo, exsurgens’ (Hist. n. 3). Maximus Tyrius records, ‘The Paphians worship Aphrodité, whose statue is like a white pyramid’ (Dissert. xxxvii. ; cf. Servius, in Aen. i. 720; Philostratos, Za es ton Tyanea Apollón. mie 00 5 R B Ir Ge P ete GOUMeLesey.). Amd this pyramidal stone and pillar cult was early introduced by the Phoenicians into European continental Hellas. Thus, near Sikyôn was ‘an altar of Poseidôn of the Isthmus, and statues of Zeus Meilichios [Melekh-Melqarth] and Artemis called Patróa [the * Tutelary’], wrought with no skill,’ ;.e., rude and archaic. ‘ Meilichios is like a pyramid, and she is formed in the shape of a pillar’ (Paus. IT. ix. 6): 4. * 52 PRIMITIVE CONSTELLATIONS. [iu The very name Tsür (Tyre) or ‘ Rock’ is a divine appellation alike in Syria and in Israel (Vide Homme], Ane. Heb. Trad. p. 8319 et seq.). The pyramidal Triangle is thus symbolieal and connected with the cult of A/pheus, Kassiepeia, Perseus, and Andro- meda. * And the stars of the Northern Region are altogether 360, whereof three (are) of the lst magnitude, eighteen of the 2nd, eighty-one of the 3rd, one hundred and seventy-seven of the Ath, fifty-eight of the 5th, thirteen of the 6th, nine dim, one nebulous.' ‘The Star-list of the Northern Figures in the Zodiac. I.—THE CONSTELLATION OF THE Ram. . Tho foremost of the two at the horn—y (3). . The hindmost of them—5 (3). The more-northerly of the two at the muzzle—y (5). The more-southerly of them—-8 (5). The one at the neek—~ (5). . The one at the loins—v (6). . The one at the outgrowth of the tail—e (5). . The foremost of the three in the tail—é (4). . The middle-one of the three—£ (4). 10. The hindmost of them— 7? (4). 11. The one in the back of the thigh—p! (5). 12. The one under the bend (of the hind leg)—o (5). 13. The one at the end of the hind foot—87 Ceti (4). Thirteen stars in all, whereof two (are) of the 3rd magnitude, four of the 4th, six of the 5th, one of the 6th. «o 00 NI Qo WH He The Unformed-stars around him. 1. The one over the head, which Hipparehos (places) at the muzzle—a (3). 2. The hindmost and brightest of the four above the loins—41 (4). 3. The more-northerly of the three remaining and dimmer-ones —39 (5). Gr ou . The middle-one of the three—35 (5). . The more-southerly of them— 33 (5). Five stars in all, whereof one (is) of the 3rd magnitude, one of the 4th, three of the 5th.’ 111 | TIIE HIPPARCIIO-PTOLEMY STAR-LIST. 53 Note. This constellation affords a perfect illustration of the Law of Reduplication, in accordance with which the symbolism connected with very obvious natural phenomena reappears in a subsequent application to phenomena less immediately noticeable. The com- parison of the sun toa ram or bull is a line of thought which naturally and spontaneously arises in the mind of archaic man ; and even a modern writer can use quite similar language, and tell how the sun ‘ thrusts forth his golden horns’ (Jeremy Taylor, Holy Dying, p. 17); and in so doing, butts triumphantly against the darkness which he thus puts to flight. Similarly, in IF. A. 7. IV. xxvii. 21, we have the comparison, ‘Its horns shine like the splendour of the Sun-god.’ In the Euphrates Valley the sun was styled a Lubat (* Old-sheep '), and ultimately the seven planets were called hakkabdni Lubati (* Old-sheep-stars’), and, as observation of the sun must necessarily have long preceded any classification of planets, this symbolic view of the sun, as an old-sheep or Ram, is necessarily of a remote antiquity. Thus, again, in ancient Egypt the Ram-sun is, ‘The brilliant One who shines in the waters of the inundation ; He who enters and comes forth continually from his highly mysterious cavern [the Under-world |, He who raised his head and lifts his forehead ; The Ram, the greatest of the creatures ' (Litany of Rd, i. 20, ap. Naville). The Ram-headed sun-god is frequently portrayed upon the monuments. Similarly, in India the solar Indra is styled * the Ram irradiating the firmament ’ (Rig-veda, I. li. 1, 2); so that the idea is neither specially Akkadian, Egyptian or Aryan, but one which arises naturally in the mind of man. The 54. PRIMITIVE CONSTELLATIONS. [ 111 solar Ram, who opened the day, was in time re- duplicated by the stellar Ram, who onwards from n.c. 2540, opened the year; and led the starry flock through it as their bell-weather. And this stellar tam was, in the first place, only the star Hamal (‘the Ram, a Arietis), the nucleus of the constol- lation, called in Ak. Simul GV. ALL. II. vi. 9), ‘Horn-star, = As. Aduv (‘Ram’), Heb. Ayil, Bab.- Gk. A/óros, the first of the ten antediluvian kings who represented, amongst other things, ten of the principal stars in the ecliptic, the alleged lengths of their reigns corresponding with the distances between these stars. Around Hamal was formed the kakkab Anuv hakkab Lulim (W. 1. Z. III. hii. No. 1, Rev. l. 30, * The constellation of Anu, z.e, the constellation of the Lam’), As. Lulimu, a loan-word. The sphere or region of the god Ana-Anu extended over the third of the Zodiac from the Ram to the Crab, both inclusive. In Gk. mythic legend the vam, *pecudem Athamantidos’ (Ovid, Fasti, iv. 903), was connected with the Semitic house of Athamas- Tammuz (Vide A«fas. sec. xix.). It has alwavs been styled a ‘diurnal’ Sign, the true reason for this being the fact that it originally represented a diurnal phenomenon, Ze. the sun. In 1]. 4.7. V. xlvi. No. 1, 1. 49 the Zam is defined as ‘the uppermost part of the constellation of the Sezmitar (Ak. Gam), which was a Moon-station (For further reference to Aries, vide Rh. D. Jr, L. K. O. sec. x. ; Z. sec, 1. ; C. E. A. sec. d. ; 1]..D. 29, 70). The Euphratean astronomical abbreviation of the Sign is (Ak.) Ku, for Ku-ó = As. Agaru (‘the Messenger,’ bringing the New Year), and also for As. Au-surikku, any strong horned animal. IH | C» oom C2 PD Re T eH CO 0 0» e THE HIPPARCHO-PTOLEMY STAR-LIST. 55 II.—* Tur CONSTELLATION or THE Pull. . The northern-one of the fonr at the severance—5 (4). . The one next it—4 (4). . The one besides next this—é (4). . The most-southerly of the fonr—o (4). The one behind these at the right shoulder-blade—30 (5). The one in the chest—A (3). The one at the right knee-—y (4). The one at the right ankle—v (4). . The one at the left knee— 90 (4). . The one at the left leg—$8 (4). . Of those in the face called the Rainy-ones (Hyades), the one at the nostrils—y (3). . The one between this and the northern eye—3! (3). . The one between it and the southern eye—6 (3). . The bright-one of the Rainy-ones at the southern eye, reddish-yellow—a (1). . The remaining-one and (the one) at the northern eye—« (3). . The one at tbe ontgrowth of the southern horn and of the ear—97 (4). . The more-sontherly of the two at the sonthern horn —104 (5). . The more-northerly of them—106 (5). . The one at the tip of the sonthern horn— (3). . The one at the outgrowth of the northern horn—7 (4). 21. The one at the tip of the northern hor», the same (which) is in the right foot of the Charioteer—B (3). . The more-northerly of the two which are near together in the northern ear—»! (5). 3. The more-sontherly of them—x! (5). . The foremost of the two small ones in the neck—37 (5). . The one behind it—w ? (6). . The more-sontherly-one on the foremost side of the quadri- lateral in the neck—44 (5). . The more-northerly-one on the foremost side—y (5). . The more-sontherly-one on the hindmost side—x (5). . The more-northerly-one on the hindmost side—¢ (0). . The northern end of the foremost side of the Cluster (Pleiad)—19 (5). . The southern end of the foremost side—23 (5). . The hindmost and narrowest side of the Cluster—2 (5). 33. The sixth and small-one of the Cluster northwards—18 (4). Thirty-three stars in all, whereof one is of the lst magnitude, 56 PRIMITIVE CONSTELLATIONS. [ur six of the 3rd, eleven of the 4th, thirteen of the 5th, one of the 6th. The Unformed-stars around the Bull. . The one below the right foot and the shoulder-blade—10 (4). . The foremost of the three above the southern horn—4 (5). . The middle one of the three—105 (5). . The hindmost of them— 114 (5). . The more-northerly of the two below the tip of the southern horn—126 (5). 6. The more-southerly of them—128 (5). 7. The foremost of the five following below the northern horn—121 (5). 8. The one following this one—125 (5). 9. The one following next to this—152 (5). 10. The more-northerly of thetworemaining and following ones— 136 (5). 11. The more-southerly of them— 139 (5). Eleven stars in all, whereof one (1s) of the 4th magnitude, ten of the 5th.’ CUu IgA Note. The primary name of the Euphratean Moon-god appears to have been Nannar, written JNa-an-nar and probably representing an original Na-nar (‘ Strong- prince’). In Euhemeristic legend he becomes a Persian satrap Nannaros (Vide Sayce, Rel. Anct. Labs. p. 151). He is styled ‘the strong Bull, whose horn is powerful’ (IV. A. 7. IV. ix. 10, ap. Sayce) ; and the connexion in idea between the moon and the bull, ox, or cow, is so obvious as to be inevitable. In the Hittite char- acters (Jamath Ins. No. V.) the Bull’s head is actually combined with the crescent (Vide R. D. Jr., C. FE. A. Fig. vi,p. 11). The lunar Dull is reduplicated in the zodiacal Taurus, hence called a‘ nocturnal’ Sign and connected with the second of the ten antediluvian kings, Alaparos (=Ak. alap, bull, + ur, ‘ founda- tion’), ‘the Bull-of-the-Foundation,’ originally, ùe., between n.c. 4698 and 2540, the first of the III] THE HIPPARCIIO-PTOLEMY STAR-LIST. B7 zodiacal Signs, in the age when ‘Candidus auratis aperit cum cornibus annum Taurus’ (Vergil, Geor. i. 217-8). Alaparos is equated with Aleyoné (m Tauri). The Euphratean astronomical abbreviation of the Sign is fe or Te-te, the highly abraded form of the Ak. dimmena (‘foundation-stone’) — As. f/mmena-timmen- timme-tim-tem-te (‘foundation’). The * Foundation ’- star (Temennu) is the Pleiad, or particularly Aleyond. The two ‘ Foundations’ (7e-te) are the Pleiads and Hyads. The Nakkab (Ak.) Gut-anna, (As.) Alpu- same (‘ Bull-of-heaven’) == (originally) the Hyads, and is spoken of as belonging to the ‘ Field of Anu,’ and as being in * the path of the sun’ (Aharran samsi, WALL, III. hm. No. 1, Rev. 15). Tt is specially connected with the second month Airu-Ivvar (Tab. 0.585590. 15.0122). Ind A. 4 IES xus. 45 Gut-anna is described as Rimu (Heb. Rim) issu (‘the strong Wild-bull’), also called in Ak. Am-s? (‘ Horned bull, ze. the Bull with huge horns), the xepaov "Taópov of Aratos (Pha?nom. 167), the Urus (Bos primigenius), the * Unicorn’ of the A. V. of the Bible. The huge horns, hump, etc., are faithfully preserved in the stellar Lull above described (For further reference to Taurus, vide R. D. Jr., L. X. O. sec xi. 7. Sec. C. A.A. secu, ; L secs, 1x X). The third of the ten antediluvian kings, Amillaros (= Ak. mulu, As. A-mil, ‘man,’ + ur, * foundation’), * Man-of-the-foundation, is equated with -lldebaran (a Tauri). JII.—‘ Tut CONSTELLATION OF THE Twins. 1. The one at the head of the foremost Twin—a (2). 2. The one at the head of the hindmost Twin, reddish-yellow —g (2). 3. The one in the left forearm of the foremost Twin—8 (4). 4. The one in the same arm—7 (4). 58 PRIMITIVE CONSTELLATIONS. [111 5. The one following it and over the-broad-of-the-hack—c (4). 6. The one following this at the right shoulder of the same Twin—v (4). 7. The one at the hindmost shoulder of the hindmost Twin, —k (4). 8. The one at the right side of the foremost Twin—57 (5). 9. The one at the left side of the hindmost T'win---76 (5). 10. The one at the left knee of the foremost Twin—e (3). 11. The one at the right knee of the hindmost Pirin—€ (3). 12. The one in the left groin of the hindmost Twin—é (3). 3. The one over the bent right arm of the same Twin—4A (3). 14. The one at the projecting foot of the foremost Twin—y (4). 15. The one following this at the same foot —p (4). 16. The one at the end of the right foot of the foremost Twin —yv (4). 17. The one at the end.of the left foot of the hindmost Twin —¥ (3). 18. The one at the end of the right foot of the hindmost Twin zo Eighteen stars in all, whereof two (are) of the 2nd magnitude, five of the 3rd, nine of the 4th, two of the 5th. The Unformed-stars around them. 1. The foremost at the projeeting foot of the foremost Twin — (4). . The bright-one before the foremost knee—« Aurigae (4). . The one before the left knee of the hindmost Twin —36 (5). . Of those following the right arm of the hindmost Twin, the midddle-one of the three-—85 (5). 9. The southern-one in a straight line— 81 (5). 6. The southern-one and towards the hend of the arm—74 (5). 7. The bright-one following the three aforesaid—4£ Cancri (4). Seven stars in all, whereof three (are) of the 4th magnitude, four of the 5th.' - = hm Q t Note. The original Twins are the Sun and Moon, and, as they are only seen together by day, (remini is a ‘dinrnal’ Siegen. The third month is called in Ak. Mun-ga (‘the Making-of-Dricks ^) und Aas (* the Twins’); and the archaic kosmogonie myth or legend attached to it is that of the Two Hostile Brethren and the Building of the First City. * The Great Twin HI] THE IlIPPARCHO-PTOLEMY STAR-LIST. 59 Brethren’ who join in building a mysterious city, and who are hostile to each other although they work together, are Sun and Moon, engaged in securing the preservation of kosmic order, and yet also con- stantly antagonistic, as the Lion and the Unicorn (Vide It. D. Jr, (.) ; or, again, when the myth becomes Euhemeristic history, the satraps Nannaros and Parsondas (Vide sup. p. 56). The natural basis of this ‘mythic’ opposition is that they con- stantly chase each other, and mutually expel each other from the crown of heaven, for which the Lion and Unicorn fight. Thus, on the cylinders the Twins are frequently represented feet to feet or head to head, one above the other, t.e., when the Sun is up the Moon is down, and conversely ; although this does not apply to the 7w/i-stars, Kastor and ‘ul ydeukés, the Hellenic Dioskouroi, * fratres Helenae, lucida sidera’ (Hor. Ode ii. 2), variants of the Vedie Asvinau, and whose names were naturally bestowed by the Greeks on the Euphratean constella- tion Mastabbagalgal (‘the Great Twins’), in whom Sun and Moon are redupheated. The Euphratean astronomical abbreviation of the Sign is J/as (‘Twin’) or JMas-mas; and Pollux (B Gem.) is equated with the fourth antediluvian king ÀAmmemón (= Ak. umun, ‘offspring’ + «n, heaven"), ‘ Offspring-of- heaven, 7.e., the Sun (For further reference to Gemini, Vide R. B. Jr., K. 135-8 ; Z. sec. ii). LV.—‘ Tug CONSTELLATION OF THE Crab. I. Of the nebulous collection in the breast, the midst of that called the Manger—e (nebulous). 2. The more-northerly of the two foremost-ones of the quadri- lateral around the nebula—y (4). 3. The more-southerly of the two foremost-ones— 0 (4). 60 PRIMITIVE CONSTELLATIONS. [ur 4. The northern of the two hindmost-ones of the quadrilateral, and of those called Asses—y (4). . The southern-one of the two aforesaid—é (4). . The one at the southern claw—a (4). . The one at the northern claw— (4). . The one behind the northern foot—p? (0). 9. The one behind the southern foot—f (4). Nine stars in all, whereof seven are of the 4th magnitude, one of the 5th, and one nebulous. M -I O» we The Unformed-stars around tt. 1. The one beyond the bend of the southern claw— v! (4). 2. The one after the end of the southern claw—x« (4). 3. The foremost of the two following beyond the nebula—v (5). 4. The hindmost of them—é (5). Fonr stars in all, whereof two (are) of the 4th magnitude, two of the oth.’ Note. Cancer, ‘the Dark-constellation, a ‘nocturnal’ Sign, is a variant of Scorpio; and in eacli case Darkness is represented, now as the death and now as the guardian of Light, under a somewhat repul- sive form, as a seizing, stinging creature, variant reduplications of the drakontic and monstrous forms under which Darkness is personified. The Euphratean astronomical abbreviation of the Sign is Wagar; aud in Tab. 81-7-6, 102 the Crab appears as the constel- lation of the fourth month under the name of Nagar- asurra (‘the Workman-of-the-River-bed’). Nagar is probably a dialectic variant of Lamga (Vide Sayce, Rel, Anet. Babs. p. 186), a name of Sin, the Moon- god. Cancer is astrologically ‘the House of the Moon,’ between which and the Crab there is a sin- gular mythical connexion (Vide Gubernatis, Zoological Mythology, à. 954 et seg. For further reference to Cancer, vide It, BAT A sec- 19.5 try 00): 3 V.— THE CONSTELLATION oF THE Lion. l. The one at the end of the nose—x (4). n! 22: 23. 24. 29. 26. 27. THE HIPPARCHO-PTOLEMY STAR-LIST. 61 The one in the open mouth—A (4). The more-northerly of the two in the head—z (3). The more-sontherly of them—e (2). The northern-one of the three in the neek—£ (3). The one eoming next and the middle-one of the three—y (2). . The southern-one of them— (3). Tbe one at the heart called the Little King—a (1). . The one more-south than it, and as at the ehest—31 (4). . The one a little before that at the heart—y (5). . The one at the right knee—y (5). 2. Tbe one at the fore part of the right paw—£ (6). . The one at the fore part of the left paw—o (4). . The one at the left knee—7 (4). . The one at the pit of the left fore-paw-—p (4). . The foremost of the three in the belly—40 (6). . The northern of the two remaining and hindmost-ones— 52 (0). . The more-southerly of them —53 (6). . The foremost of the two at the loins—60 (6). . The hindmost of them—é (2). . The more-northerly of the two in the ramp—71 (5). The more-southerly of them—é (3). The one at the baek of the thigh—+ (3). The one in the bend of the hind lees—o (4). The one more-south than this, as if in the shank— (4). The one at the hind paws—v (5). The one at the end of the tail—f (1). Twenty-seven stars in all, whereof two (are) of the Ist mag- nitude, two of the 2nd, six of the Srd, eight of the 4th, five of the Ook WN o oth, four of the 6th. The Unformed-stars around him. . The foremost of the two heyond the back—40 Leo. Min. (5). . The hindmost of them —54 (5). . The northern-one of the three under the flank— x (4). . The middle-one of them—59 (5). . The sonthern-one of them—58 (5). . The northern-part of the nebulous gronp between the highest parts of the Lion and the Bear, called the Tress (dim). . The foremost of the southern projections of the Tress—4 Com. Ber. (dim). . The part behind them in the shape of an ivy-leaf—21 etc. Com. Ber. (dim). 62 PRIMITIVE CONSTELLATIONS. [ ut Five stars in all, whereof one (is) of the 4th magnitude, four of the 5th, and the Tress.’ Note. Leo, a ‘diurnal’ Sign, is a reduplication of the leonine Sun-god (Vide R.D.Jr.. Æ. Appendix III. The Sun-god and the Lion.), the opponent of the Unieorn-moon. It is called in Ak. Ur-gquia (‘the Big-dog, i.e., Lion), As. Ar? rabu, the constellation of the fifth month (Vide Tab. 85-4-30, 15); and the Euphratean astronomical abbreviation of the Sign is A for Ari Heb. Aryah. In IV. 4.7. III. hx. No. 13, 1. 3 we read :—' The constellation of the Lion (Ur-gula) is obscured,’ and in 1. 5 ‘ The star of the Xing (is) obscured.’ This latter, one of the "T2 stars OL the M esto Ib. Lexx Now), 1a) as the Ak. Lu-gal, As. Sarru, Gk. BaeiwWexos, Lat. Regulus (a Leonis). “O Aéov éyes émi tis kap(as 'acrépa BaciX(akov Xeyópevov, ov ot Nadrdaior vouitovctv dpkeiw TÀv ovpaviov (Schol. Arat. Phainom. 148). This star affords a very good illustration of the remark- able fact that the main features of Classical, and, as of course, of modern astronomical nomenclature, have descended to us unchanged from the Sumero- Akkadai of a remote period. The connexion between the Sun, king of the heavenly host, and the Lion, king of animals, is almost as obvious and inevitable as that between the Moon and the Dull (Vide Guber- natis, Zoological Mythology, ii. 154 et seq.). Macrobius expresses the general 1dea when he says, * This beast seems to derive his own nature from that luminary [the sun], being in force and heat as superior to all other animals as the sun is to the stars. The lion is always seen with his eyes wide open and full of fire, so doth the sun look upon the earth with open and 111 | THE IIIPPARCIHO-PTOLEMY STAR-LIST. 63 fiery eye’ (Sat. i. 21). The following is a very interesting instance of the solar lion :—' Mr. Ruskin exhibited & handsomely illuminated leaf from the Bible of Charles the Bald, grandson to Charlemagne, which bore in the centre a yellow lion... The motto on the Bible leaf was “ This lion rises, and by his rising breaks the gates of hell [Hadés] ; this hon never sleeps, nor shall sleep for evermore’’’ (Standard, Nov. 3, 1884). So Héraklés, clad in his lion-skin, overcomes Aidóneus at the * Gate’ (ev IIvAc, Il. v. 397) of the Under-world. Regulus is equated with the fifth antediluvian king, Amegalaros (— Ak. Malu, As. Amil, * Man, + gal, ‘ great, = king, + ur, ‘celestial sphere’), ‘ King-of-the-celestial-sphere ’ (Vide the above quotation from the Schol. on Aratos. For further reference to Leo, vide R. D. Jr., L. K. O. BEG. NIVa IA ROC. Yo). V1.—‘ TuE CONSTELLATION OF THE Virgin. 1. The southern-one of the two ai the top of the head—y (5). 2. The more-northerly of them-—é (5). 3. The more-northerly of the two behind these in the face— o (5). 4. The more-southerly of them— (5). 5. The one at the top of the southern and left wing— (3). 6. The foremost of the four in the left wing—y (3). 7. The one next to this—y (3). S. The one besides next to this—44? (5). 9. The last and hindmost of the fonr—é (4). 0. The one in the right side under the girdle—é (3). 1. The foremost of the three in the right and northern wing— p (9). 12. The southern of the two remaining-ones—33 ? (6). 13. The northern-one of them and (the one) called Vintage- herald—e (5. Qv. 3 ?). 14. The one at the end of the left hand called Har-of-corn—a (1). 15. The one below the girdle, as if towards the right buttock — é (3). 64 PRIMITIVE CONSTELLATIONS. [1r 16. The northern-one of the foremost side of the quadrilateral in the left side— 74 (5). 17. The southern-one of the foremost side—76 (6). 18. The more-northerly of the two in the hindmost side— 72 (4). 19. The more-southerly-one on the hindmost side—? (5). 20. The one at the left knee-—36 (5). 21. The one at the back of the right thigh—90 ? (5). 22. The middle-one of the three in the robe at the feet— (+). 23. The southern-one of them—« (4). 24. The northern-one of the three—4 (4). 25. The one at the end of the left and southern foot—a (4). 26. The one at the end of the right and northern foot—p (3). Twenty-six stars in all, whereof one (is) of the first magnitude, six of the 3rd, six of the 4th, eleven of the 5th, two of the 6th. The Unformed-stars around her. . The foremost of the three in a straight line below the left arm—y (5). . The middle-one of them—y (5). . The hindmost of the three—49 (5). The foremost of the three in a straight line below the Far- of-corn—953 (6). . The middle-cne of them also à double (star)—61 (5). . The hindmost of the three--73 ? (6). Six stars in all, whereof four (are) of the 5th magnitnde, two of the 6th. Aud together [7.e., the stars of ‘the Northern Region’ -+ the Northern Zodiaeal stars] these (are) all the stars of the Northern Hemisphere.’ mop + cu €t Vote. The Sumero-Akkadian goddess Istar (‘ Heaven- daughter’), Sem. Ashtoreth, Gk. Astarté, originally represented the Moon in its female phase (Luna, vide Sayce, Lab. Lit. pp. 35, 37), Ashtoreth (jarndim (‘the Twy-horned Astarte, Gen. xiv. 5); but Istar was subsequently identified with the planet Venus, and her stellar constellational reduplication is the ‘nocturnal’ Sign Virgo (Sayce, Trans. Soc. 31b. Archaeol. i. 163), the Sign of the sixth month, called Av Gingirna (‘the Errand-of-Istar’). She is 1i] THK HIPPARCHO-PTOLEMY STAR-LIST. 65 naturally the presiding divinity of the month, and her ‘errand’ is to seek her lost bridegroom Duwuzi- Tammaz in the Under-world, as described in the now familiar legend of The Descent of Istar. The sixth Tablet of the great solar epic of Gilgames is mainly occupied with an account of the doings of Istar, who, as I have shown elsewhere (Vide R. B. Jr., A.), reappears in Greek mythology as Kirké. The planetary Istar is double-phased as (1) the Morning-star, goddess of War, and (2) the Evening- star, goddess of Love. The star JVintage-herald (Gk. Protrygétér, Lat. Viudemiatrix, Vindemitor) is named in a doubtful line (138) in Arat. PAaznom. ; and from its being connected in time with the vintage, appears to have attracted more attention than its mere brightness seems to warrant. At present it is a smaller 3rd magnitude star, but the reading in the List which gives it as of the 5th magnitude must surely be erroneous. Of course the brightness of many stars varies in different ages, and yet, after making allowance for this, it is often diffi- cult to understand the magnitudes given in the List. The Euphratean astronomical abbreviation of the Sign is AZ (Vide sup.) The Great Goddess of Western Asia was both virgin and mother, hence the Parthenos-Virgo element. In Tablets of the third century B.C. (Vide R. D. Jr., in the Academy, Nov. 10, 1894, p. 379), a Virginis (Gk. Stachys, Lat. Spica) is called Nibittu sa ziri (‘ The one called Lar-of-corn, Heb. zera, * grain,’ ‘seed’); and in Tablet A. 12,126 we meet with the (Ak.) Mul Khi-se, (As.) Kakkab Esiru-ziri (* Propitious-one-of-seed") which may perhaps — Spica. The Lar-of-corn appears on the monuments (Vide R. B. Jr., C. E. A. Fig. vii. p. 11). 5 66 PRIMITIVE CONSTELLATIONS. [nI Stachys also — Lat. Pubes, and the symbol has further references in connexion with the Love-goddess ( Vide R. B. Jr., U.). Spica is equated with the sixth antediluvian king, Daónos, also called Daós; and both these names reappear in the seventeenth Lunar Asterism Aakkab Dannu, ilu Damu (IV. A. I. V. xlvi. No. 1, 1. 19), ‘the Star of the Hero, če., the god of the Sky-furrow. This original hero of the sky- furrow would be the Moon. Damu, Daru, — Gk. Aacs. ‘The Star-list of the Southern Figures in the Zodiac. ViI.—Tue CONSTELLATION OF THE Claws. 1. The bright-one of those at the end of the southern Claw— a (2). 2. The one more-northerly than it and dimmer—p (5). . The bright-one of those at the end of the northern Claw— B (2). . The one in front of it and dim—9 (5). The one in the middle of the southern Claw—u! (4). The one in front of this on the same Claw—v! (4). . The one in the middle of the northern Claw—y (4). . The one behind it on the same Claw—0 (4). Eight stars in all, whereof two (are) of the 2nd magnitude, four of the 4th, two of the 5th. The Unformed-stars around the Claws. 1. The foremost of the three more-northerly than the northern Claw—37 (5). . The southern-one of the two hindmost—48 (4). . The northern-one of them—é& Scorpionis ? (4). . The hindmost of the three between the Claws—2A (6). . The northern of the two remaining and preceding-ones— 4] (5). . The southern-one of them—x (4). . The foremost of the three more-southerly than the southern Claw—20 (3). 8. The more-northerly of the two remaining and hindmost- ones—39 (4). 9. The more-southerly of them—40 (4). Nine stars in all, whereof one (is) of the 3rd magnitude, five of the 4th, two ot the 5th, one of the 6th.' Qo ON D ob C1 A GO re ID 11] TILE HIPPARCHO-PTOLEMY STAR-LIST. 67 Note. The Scorpion, as noticed (Sup. p. 60), was, like the Crab, originally a symbol of Darkness, and, when the law of kosmic harmony has been recog- nized, the sun-slaying Scorpion is equally the sun-guarding Scorpion. Thus, the wandering hero Gilgames meets with gigantic solar guardians of this type, ‘Who daily guard the rising (sun). Their crown was at the lattice of heaven, Below Hadés was their footing. Scorpion-men guard its gate, Burning with terribleness, and their appearance was death, The greatness of their bulk overthrows the forests. Atthe rising of the sun and the setting of the sun, they guard the snn ' (Gilgames Cycle, Tablet ix. 3-9, ap. Sayce). This Scorpion-pair, representing Darkness eastern and western, is shown one on each side of an Altar- censer ( = the Constellation the A/t«r, reduplicated in the Southern Altar, vide inf. p. 112), guarding it (Yide R: Badin o6 b. p Fie xsi. p.24) Asc the huge size of Orión, z.e., that of the sun as compared with the stars, is always insisted on, so the Scorpions of darkness are of colossal size, infinitely greater than the Orión-sun. And this phase is faithfully reproduced in Aratos :— ‘Great Óríón, too, his advent [1.e., that of the Scorpion] fears. Content thee Artemis {= Luna.|! A tale of old Tells how the strong Orión [ = Sol] seized thy robe. But she forthwith another monster bade— The Seorpion [ — Darkness] . . . this, huger still, His greatness slew since Artemis he chafed. And, so, 'tis said that, when the Scorpion comes, Ortén flies to utmost end of earth’ (Phainom. 636-41). Thus, the original strife between the Orién-sun and the Scorpion-darkness is astronomically redupli- 5 * 68 PRIMITIVE CONSTELLATIONS. [ ur cated in a putting to flight of the stars of Órión by the constellational Scorpion. And this gigantic size of the Scorpion is also reduplicated in the Zodiac, where it occupied two Signs; and thus gave rise to the mistake of Servius (In Georgica, i. 93) that the Chaldean Zodiac consisted of only eleven constella- tions. It is interesting to notice that in The Egyptian Book of the Dead, cap. \xxxvi. (ap. Renouf), the * Scorpion-bird' is styled ‘ the daughter [?.e., mytho- logically speaking, the *successor'] of Râ’ (‘the Sun’). So Tennyson, ‘Darkness rises from the fallen sun.’ This daily seizing of the dying western Sun by the claws of the Scorpion of darkness is reduph- cated annually at the autumnal equinox, when the feeble waning Sun of shortening days falls ever earlier into his enemy’s grasp. Agreeably with this we find that Samas, the Sun-god, is the pre- siding divinity of the seventh monct (Sept.-Oct.), called in Ak. Tul-ku (‘the Holy Altar’); and that the solar Gilgames ‘sickens in the autumnal month of o October, and not until he [like Orién] has bathed in the waters of the eastern ocean does he once more recover strength and brilliance with the beginning of the new year’ (Sayce, Bab. Lit. p. 27). The Euphratean astronomical abbreviation for the Sign of the month is Bir, ‘die alte Form fiir ud = nfiru’ (Licht. Strassmaier, Astronomisches aus Babylon, p. 171); and we find on the monuments, amongst other constellation-figures, a Lamp, below which, a Scorpion, with large claws, almost touching it (Vide R. B. Jr., H. D. Fig. lxvii. p. 84). We further find on a Euphratean gem (Vide R. B. Jr., C. E. A. Fig. xvi. p. 23) a Scorpion holding a circular object 1] THE HIPPARCHO-PTOLEMY STAR-LIST. 69 in its claws. The stars in the Claws form a dim circle, representative of the waning Sun (Vide R. D. Jr., Z. Fig. xii. p. 16); and the constellation Ara, to which much mythic idea primarily connected with the original zodiacal Altar has become attached, was represented as circular (Vide Arat. Phainom. 440). With this seventh month of Tasritu- Tisri was also connected the building of the famous Tower of Dabel, said to have *been the special work of Sar-tuli- elli (‘the King-of-the-Holy-mound ’), and its erection was placed in the month Tisri at the autumnal equinox’ (Sayce, Bab. Lit. p. 82; vide Rel. Anet. Babs. pp. 406-7). It was a Zikkurdtu, with seven steps, a circumstance connected with planetary symbolism; and this style of building is reduplicated in the oldest Egyptian pyramids, e.g., the pyramid of Saqqára, which had ‘ seven steps like the Baby- lonian towers’ (Birch, Egypt from the Earliest Times, p. 25), a statement which I verified by careful examination on the spot. The circumstance, one amongst many such, supplies a most interesting illustration of the fact that the Egyptian civilization was mainly Euphratean in origin. But, in immediate connexion with our present subject, it is to be remem- bered that whatever else these temple-towers may have been or represented, they were also altars, when ‘in the misty morning of the world Rose Babylén in towers; and every tower An altar flaming to the answering stars !’ (R. B. Jr., Tellis and Kleoleia, 1657-9). This, or a similar, Zikkurat 1s shown, amongst other figures of the Host of Heaven, upon the Stone of Meródach Baládan I.; and Tab. 81-7-6, 102. gives the asterism Antenamasluv (‘the Lord-of-the-Foun- 70 PRIMITIVE CONSTELLATIONS. [III dation, the Hero-of-the- Briekword ’), which, as the twenty-second Lunar Mansion = 20 Librae and the stars adjoining (Vide R. D. Jr, ES. R., Part V., p. 21), as specially connected with the month Tisr:. From the foregoing considerations it clearly appears that the original Sign of the seventh month, and which of course would be a ‘diurnal’ Sign, as the ‘diurnal’ and ‘nocturnal’ Signs alternate, was the Sun figured as a lamp, light, flame connected with an Altar =the Flaming Altar, held by the Claws of the Scorpion. Agreeably with this we find in Tab. K. 12,340 mention made of the Aakkab Ni-du-ub or {-dub (‘the Lofty-altar °), in connexion with several constellations of that quarter of the heavens, amongst which are Girtab (‘the Scorpion’) and Zibdnitur (‘the Clas’), which latter, as noticed by Prof. Hommel and others = the Arab Aczidinay (‘the Two-claws’ = a, 8 Librae). Of these a Librae is Zuben-el-genu-bi (‘the Southern-claw °) and 8 Librae Zuben-el-chemali (‘the Northern-claw °). Thus, in Tab. K. 2894, Ob. 1. 7, we read :— Lubat tna libbr kakkabi Zibdnite izzaz (* The Planet [lit. * Old-sheep,’ i.e., Jupiter] in the midst of the constellation of the Claws is fixed’). The expression Kakkab Tsalmu Zbánituv ( W. A. T. IT. lvii. 49, * The dark constella- tion of the (/aws’) is exactly paralleled by the statement of Aratos, that ‘the huge Claws [which must have been out of proportion with respect to the Scorpion as a whole,] are scant of light and nothing fair’ (Phainom. 89-90). In IV. A. T. III. lvii. No. 6, l. 60, we find the (Ak.) Mi Zi-ba-an-na (* Dark Life- maker-of-heaven °) the seventh and last of the seven pairs of Mósu (* Twin'-stars). The Altar, however, dropped out of the representation, and evidently at a IH | THE HIPPARCHO-PTOLEMY STAR-LIST. 71 somewhat early period. Certainly when the use of the Sign had first reached the shores of the Aigaion the Claws alone remained (For further reference to the Chélai, vide R B. Jr., L. A. O. sec. xvi.; Z. sec. vi.; (C. J5..l. sec. vii). The Balance or Scales (Libra), which it will be observed is in itself neither diurnal ror nocturnal,is the only one of the zodiacal Siens not Euphratean in origin, having been imported from Egypt, and representing originally the balance of the sun at the horizon between the Upper and Under-worlds; and secondarily ‘the equality of the days and nights at the equinoxes.’ So Achilleus Tatios, cir. A.D. 475, in a Fragment on the Pharno- mena, speaks of tas Xmas, Tas xaXovpévas 'vm' ’Auyurriov Zuysv (Ap. Petavius, Uranologion, p. 168) = Jugum, the beam of the balance. VIII.—‘ THE CONSTELLATION OF THE Scorpion. . The northern of the three bright-ones in the faee—P (3). . The middle-one of them—9 (3). . The more-southerly of the three—7 (9). . The one still more-southerly than this on one of the feet— p (3). . The northern of the two lying-beside-eaeh-other by the most-northerly of the bright-ones—v (4). . The southern-one of them—»! (4). . The foremost of the three bright-ones in the body—e (3). . The middle-one of them also reddish-yellow, ealled Equal- to- Arés—a (2). . The hindmost of the three—7 (3). 10. The foremost of the two below them, as if over the last foot —138 (5). 11. The hindmost of them—‘ Piazzi xvi. 31’ (5). 12. The one in the first joint from the body—e (3). 13. The one after this in the second joint—p (3). 14. The northern-one of the douhle-star in the third joint— ci (4). 15. The more-southerly-one of the double-star—£? (4). 16. The one after this in the fourth joint—y (3). NND Or E oL? b ot e 72 PRIMITIVE CONSTELLATIONS. [ rr 17. The one after this in the fifth joint—é (3). 18. The one still after this in the sixth joint— (3). 19. The one in the seventh joint, the one next the sting—x« (3). 20. The hindmost of the two in the sting—a (3). 21. The foremost of them—v (4). Twenty-one stars in all, whercof one (is) of the 2nd magnitude, thirteen of the 3rd, five of the 4th, two of the 5th. The Unformed-stars around tt. 1. The one after the sting, nebulous—(nebulous). 2. The foremost of the two north of the sting—45 Serpentare (5). 3. The hindmost of them—3 Sagittarii? (5). Three stars in all, whereof two (are) of the 5th magnitude, one nebulons.’ Vote. Few asterisms and constellations are more promi- nent and important in the Euphratean scheme than Girtab (lit. ‘ Seizer-and-stinger’), ‘ the Scorpion. It originally appears as the twenty-seventh Mansion in the lunar Zodiac (Vide IV. 4. 7. V. xIvi. No. 1, 1. 31), there consisting of the stars 6,4, x, X, v Scorpionis ; for it is always to be remembered that the lunar Zodiac was quite distinct from the solar Zodiac, by which it was to a great extent early superseded. The name Giríab, adopted by the framers of the solar Zodiac, was then applied to the present constellation Scorpio, which was also at times called Gir-anna (* Scorpion-of-heaven,’ Tab. K. 4195). The Euphratean astronomical abbreviation is Gir. We possess three Fragments of the archaic Euphra- tean planisphere (Tablets Sm. 162; 81-17-97, 94; and 83-1-18, 608), from which I have been able to reconstruct it; and it is somewhat singular that Girtab appears on all three. The recorded observa- tions of the constellation are very numerous. Thus we read,—Aakkab Zalbat-anu ana kakkab Girtab dikhu (W. A. I. IIL. liii. No. 1, Ob. 1. 21. ‘The star III | THE HIPPARCIIO-PTOLEMY STAR-LIST. 73 Star-of-Death [i.e Murs} the constellation of the Scorpion faces’). There is a particular connexion between the ill-omened planet Murs, the star of the Hadés-god Ner-gal (‘the Great-hero’), and the ill- omened constellation Scorpio, which latter, as it was connected with Nerra or Ner (‘ the Strong-one.’ Prof. Sayce regards Nerra as ‘the personification of death, Rel. Anct. Babs. p. 195), so in Classical times it became one of the ‘ Houses’ of Arés and of Mars in their planetary aspect. The ‘red star’ (Ak. Simut) Mars, amongst whose Euphratean names were Khul (‘the Evil’), Meanma, a word at times meaning ‘ Nobody, and Nu-mia (t That-which-is- not’), ‘referring to the fact that Mars recedes from the Earth until it is almost invisible’ (Sayce, in Trans. Soc. Bib. Archaeol. itt, 171. Amongst the Sabaeans, Mars was considered to be ‘the god of the blind,’ Thos. Stanley, Mist. of the Chaldatck Philosophy, 1662, p. 87. Cf. Chwolsohn, Die Ssabier, ii. 24, ete.), has his reduplication and analogue in the red and unlucky star Avrápns (Cor Scorpionis), ‘the Equal-to-Arés,’ called amongst the Turko-Tatars Zejan-jolduz (‘Scorpion-star.. The Turko- Tatar jol— Ak. Zal in Zal-bat, sup.). This star is named in ‘central Asia and Persia Kerwankush, the gravedigger of caravans, because as long as the caravans observe its rising with Orion m the morning, robbers and death follow the stations’ (Lacouperie, Western Origin, p. 289). Aud this circumstance exactly explains a curious remark concerning Antarés and Óríón ‘in the first printed edition of the Almagest, which is that published in Latin by Liechtenstein at Venice in 1515,’ and which ‘is derived from Arabic sources’ (E. B. Knobel, Note on the Descriptions of 74 PRIMITIVE CONSTELLATIONS. [ 111 two Stars in Ptolemy's Catalogue, in Monthly Notices of the Royal Astron. Soc., Vol. xlv. No. 3). The descriptions are as follows :— *8. Scorpio. Media earum quae tendit ad rapinam quae dicitur Cor Scorpionis. 2. Orion. Lucida quae est super humerum dextrum et ipsa tendit ad rapinam." This ‘tendens ad rapinam ' on the part of these two stars, a statement which puzzled Daily and others, thus receives its explanation in the dangers to which caravans were exposed from robbers. Thus at times an actual historical explanation is the key to a bit of stellar phraseology. But the complicated network of idea which Time weaves about stars and constellations will be not merely clear but also luminous if we keep in mind the simple natural- phenomena basis of the whole. Darkness is closely connected with winter, cold and death ; the Scorpion of Darkness is therefore the Scorpion of autumn, when darkness, cold and death specially advance upon the world. Speaking of Tisri, the month of the Clas, Mr. Wm. Simpson observes, * The cere- monies in almost every part of the world at that period of the year, as nearly everyone knows who has studied the subject, were connected with death’ (Trans. Soc. Bib. Archaeol. ix. 327, note). And this phase of the Scorpion as the Death-dealer is exactly illustrated in the familiar Mithraic repre- sentation, where, in hundreds of instances, the creature seizes the genitalia of the dying Bull, the representative of the vigour and of the results of sun-and-earth-lfe, and slain by his master the sun-god, as the latter hastens on his inevitable course throughout the year. iu | THE HIPPARCIIO-PTOLEMY STAR-LIST. 75 As we find the Euphratean Scorp/on-star amongst the Turko-Tatars, so we naturally find it in the Persian scheme. The twentieth Persian lunar Mansion is Vanant (— 6, v r, X, v Scorpionis), ‘the Stinger’ (Avestic van, ‘to strike, -ant pres. part. ending). ‘The Vanant Yasht is a prayer addressed to the star Vanant, by which the Dasturs under- stand the Milky Way’ (Haug, Essays, p. 217). The basis of this error, which illustrates the location of the asterism, is that the V?a L«ctea runs through Scorpio and the lunar Girtab. Vanant is one of the four chief asterisms in the Persian stellar scheme, an illustration of the original great importance of the Scorpion. Now we come to a most interesting piece of ritual, the meaning of which its votanes have lost for ages. ‘When a sheep is slaughtered . . . the festes are for the star Vanand' (^háyast Li- ^háyast, xi. 4, ap. E. W. West). Thus is the ^corpion-star Vunant linked and identified with the Scorpion which seizes the festes of the Mithraic Bull ; and this creature appearing in a stellar aspect as the Euphratean Gir-anna, is itself a symbolical redupli- cation of Darkness, the monarch of winter, cold and death, alike in the earth, in the sepulchre, and in the Under-world ; where Nergal, whose name was punned into Ne(r)-uru-gal (‘the Strong-one-of-the- Great-City, i.e., Hadés. Vide Sayce, Rel. Anct. Babs. p. 195), reigned enthroned in awful majesty. As in the case of Taurus, the natural stellar configuration of the constellation, lent itself surprisingly to the expression of the symbol. Scorpio is, of course, a ‘nocturnal’ Sign. Antarés, under the Ak. name of Dar-Lugal (‘The Evil-one, the King.’ Cf. the Turko-Tatar root tar, whence come words meaning 76 PRIMITIVE CONSTELLATIONS. [111 ‘to be evil,’ ‘angry,’ etc.), forms the twenty-fourth lunar Asterism, the patron-divinity of which 1s Lugal-tudda (‘the Lusty-king’), who is identical with Zu (a name meaning ‘a stormy-wind, also a ‘kind of vulture’), ‘the divine Storm-bird’, stealer of the lightning (Vide Sayce, Rel. Anct. Babs. p. 293 et seq.). The ideograph which is rendered Gir, pictorially represented a ‘blade,’ ‘sting’ or ‘pointed tail’; and the word means ‘to strike, ‘scorpion,’ ‘plough’ (the blade of which strikes through the earth), and ‘lightning,’ ‘the torment of a scorpion when he striketh a man’ being compared with the burning of lightning. Hence the connexion between the red Scorpion-star Antarés, and the Lightning-god. its patron-divinity. Antarés 1s equated with the seventh antediluvian king Euedór- anchos = Ak. Dar-an-khu (* the Evil-one, the Heaven- bird’) with a prosthetic vowel. The importance of the original Girtab-stars is shown incidentally by a Semitic name for them having been preserved in Hésychios:—4A4eos [= Sem. Lésath, ictus Scorpi.] ó év v5 payer Tob Xeopwiov Xaumpós doTüp (For further reference to Scorpio, vide R. B. Jr., L. K-O sec. xvii.; Z. sec. vii). The overthrow of the Sun by the Scorpion-darkness is excellently and unwittingly illustrated by Ovid in his account of the hapless fate of Phaetón :— ‘Est locus, in geminos ubi brachia coneavat arcus Scorpios ; et caudà, flexisque utrinque lacertis, Porrigit in spatium signorum membra duorum. Hunc puer ut nigri madidum sudore veneni Vulnera curvatá minitantem cuspide vidit ; Mentis inops, gelidá formidine lora remisit ' ( Melam. 11. 195-200). 111 | THE HIPPARCHO-PTOLEMY STAR-LIST. 74. 1X.—‘ Tut CONSTELLATION OF THE Archer. l. The one at the point of the arrow—y (3). 2. The one at the grip of the left hand— (3). 3. The one in the southern part of the bow—e (3). 4, The more-southerly of those in the northern part of the how—A (3). '9. The more-northerly of those at the end of the how—p (4). 6. The one at the left shoulder—oc (3). 7. The one in front of this towards the arrow—¢@ (4). 8. The nebulons and double-star at the eye—v? (neb.). 9. The foremost of the three in the head—é! (4). 10. The middle-one of them—o (4). 1l. The hindmost of the three—7 (4). 12. The more-sontherly of the three iu the northern part of the martial-eloak—43 (5). 13. The middle-one of them—p! (4). 14. The northern-one of the three—v (4). 15. The dim-one following the three—54 (6). 16. The more-northerly of the two at the sonthern part of the martial-eloak—61 (5). 17. The more-southerly of them—56 (6). 18. The one at the right shoulder— y (5). 19. The one at the bend of the right arm—52 (4). 20. Of the three in the baek, the one towards the broad of the baek—y (6). 21. The middle-one of them, and towards the shonlder-blade— T (4). 22. The remaining-one, and below the armpit—4 (3). 23. The one at the fore and left anele—f (2). 24. The one at the knee of the same leg—a (2). 25. The one at the fore and right ancle—7 (3). 26. The one at the left thigh—é ? (3). 27. The one at the right hind leg—+ (3). 28. Of the fonr in the growth of the tail, the foremost on the northern side—w (5). 20. The hindmost on the northern side—60 (5). 30. The foremost on the sonthern side—59 (5). 31. The hindmost on the southern side—62 (5). Thirty-one stars in all, whereof two (are) of the 2nd magnitude, nine of the 3rd, nine of the 4th, eight of the 5th, two of the 6th, one nebulons.’ Note. The * diurnal’ Sign Sagittarius, itself reduplicated 78 PRIMITIVE CONSTELLATIONS. [ 111 in the southern constellation, Centaurus, is a redupli- cation of Sol radiate; and appears in several instances on the monuments in form very similar to that which it bears on a modern celestial globe (Vide R. B. Jr., C. E. A. Fig. xxxiii. p. 88). From Tab. Sm. 162, a Fragment of the Euphratean Planisphere (Ve R Dlr. og os n Part TIE Bios, pae we see that its Ak. name was a form which has been ren- dered Utucagaba(the‘ Light-of-the- White-face.' Sayce), or Uvlyudia (Pinches),the form which I have adopted, and which I understand as meaning ‘ Smiting-sun- face. The Ak. name is rendered by the As. Yumu nahri (W..A. £. V. xlvi. No. 1, 1. 48... ' Day-of-dawn,’ =‘ Dawn-of-day’); and the idea is the Rising-sun shooting out his arrowy rays across heaven. Just as a modern constellation is, in some instances, divided into sub-constellations, e.7., the Malus, Vela, Puppis and Carina of Argo, so in IW. A. Z. ITI. lvii. No. 5,1. 9. we find 'dqudáa divided into (1) Kumaru (‘the Dusky-part '); (2) Ak. Eya, As. Agu (* Crown’), Uzzu, (‘Glory’) —the bright upper forepart of the constellation, elsewhere called Pap//sak (6 Winged- fire-head’), whence the astronomical abbreviation of the Sign Pa; and (3) Suyub (‘the Left-hand’), the stars in which asterism would be Nos. 1 and 2 in the above List (Vide R. D. Jr., E. S. R. Part IV. Fig. mop-l2). Trl Ald. ILE Iwi New6, C aAa and Papilsak are both mentioned in the second Group of Sevens formed by the seven Lw-masi, a phrase which originally signified ‘ Sheep-of-the-Hero’ (z.e., the Sun, according to Prof. Sayce), and afterwards meant ‘‘Twin-sheep’ or ‘Twin-oxen.’ Regarded in this narrower aspect, as a pair of twin-stars,’ U'dgudiu (probably) e and e Say. and Papilsak (probably) 111 | THE HIPPARCHO-PTOLEMY STAR-LIST. 70 =) and y Sag. Pupilsak was close to the ecliptic, for in JV. 4. £. IIT. lii. No. 1, Ob. 1. 14 we read:— Lubat-guttav ina lib kakkab Papilsak nazuz ( Jupiter in the midst of the asterism of the Winged-jfire-head is fixed’). There are few constellations in which the figures of the monuments and the descriptions in the Tablets show a closer connexion between Euphratean and Classical forms than in the case of Sagittarius. The wing of the Euphratean Archer has become the ‘martial cloak’ (List, No. 12) of the Ptolemaic figure; and this garment, in a modern representation before me, is apparently fiying in the wind in a manner exactly similar to the wing of the original figure on the Sippara boundary-stone. The reader will bear in mind that in these Notes to the Hipparcho-Ptolemy Star-list, I am merely inserting such detail as inay enable him to understand clearly the rationale of the constellation-figures; and am notin any way dealing with them exhaustively. (For further references to Sagittarius, vide R. D. Jr., Z aes JA o us. Part 1v. pp. 10-155 C. L A. pp. 37-8). X.—‘ THe CONSTELLATION OF Capricorn. . The northern of the three in the hindmost horn—a! (6). . The middle-one of them—v (6). . The southern-one of the three—f (3). . The one at the end of the foremost horn—£ (6). . The southern of the three in the muzzle—o (6). The foremost of the two remaining-ones—z (6). The hindmost of them— (6). . The foremost of the two under the right eye—o (5). . The more-northerly of the two in the neck—;* (6). 10. The more-southerly of them—v (5). 11. The one below the right hip-joint— (4). 12. The one at the bent left knee—w (4). 13. The one at the left shoulder—24 (4). 14. The foremost of the two together under the belly—Z (4). CONIA oR CO BS 2 80 PRIMITIVE CONSTELLATIONS. [ 111 15. The hindmost of them —36 (5). 16. The hindmost of the three in the middle of the body—4 (5). 17. The more-southerly of the two remaining and preceding ones—x (5). 18. The more-northerly of them—7 (5). 19. The foremost of the two in the back —93 (4). 20. The hindmost of them — (4). 2]. The foremost of the two in the southern part of the fishy- spine—e (4). 22. The hindmost of them—x« (4). 23. The foremost of the two beside the tail—y (3). 24. The hindmost of them—éd (3). 25. The foremost of the four at the northern part of the tal— 42 (4). 25. The southern of the three remaining-ones——p (5). 27. The middle-one of them—aA (5). 23. The northern-one of them, and at the end of the tail—46 (5). Twenty-eight stars in all, whereof four (are) of the 3rd magnitude, nine of the 4th, nine of the 5th, six of the 6th.’ Note. The Akkadai called the tenth month ‘ the Cave of the rising’ (of the Sun), and its ‘nocturnal’ Sign Capricornus, the solar Goat, a reduplication of the solar Ram, represents the Sun rising from the great deep of the Under-world, from ‘the blind cave of eternal night’ (Shakspere), and hence a demi-fish. The Nocturnal-sun is alsoclosely connected inidea with the feeble infant sun of winter, born at the solstice, the Christmas Yule (= Old Norse Ajul, * wheel '—of the sun); and it was 1n accordance with the principle of adapting Christian to Pagan forms that, as S. Chrysostom (Homily xxxi.) informs us, the birthday of Christ was arbitrarily fixed on Dec. 25. The Akkadian goat-god Uz wasa solar divinity who, clad in goat-skins, presided over the revolution of the Sun; and the Goat, a sacred animal alike in the Valleys of the Euphrates and the Nile, equally appears II! | THE HIPPARCHO-PTOLEMY STAR-LIST. 81 in a solar connexion with the Vedic Pushan, the Semitic Dionysos, and the Norse Thorr. The Capricorn of the Babylonian monuments is, to all intents and purposes, identical in form with the Capricorn of a modern almanac; and JMuna-kha (‘the Goat-fish’) forms the last of the Lunar Mansions CEN oxyde (NO: tel 88)\4 | Prot: Hommel (Proc. Soc. Bib. Archaeol. April, 1886, p. 119) has shown that the patron-divinity of the solar hero Gilgames was the Moon-god, who bore the title of Amar-tudda (‘the Lusty-bull’). ^ Agreeably with this, we find the eighth antediluvian Babylonian king, Amempsinos (= Ak. Amar-sin), ‘the Bull-moon,’ equated with the star Algedi (‘the Goat, a! and aœ Cap., Ak. Uz, Bab. Enzu), and thus ruling over the nocturnal sun. The ninth antediluvian king also falls, in his stellar aspect, within this Sign, Ópartés — Ak. Ubara-tutu), ‘the Servant-of- Death,' z.e., the Setting- sun, being equated with Deneb Algedi (* the-Tail-of- the-Goat,’ § Cap.). Various interesting notices of Capricorn and parts ofit occur in the Tablets. Thus in IV. A. J. IT. lvii. No. 7, sec. 4, we read:— l. Kakkab Dil-bat ina arakh Sabadhi nip-kha ; ‘The-planet Venus in the month Sebat a-rising (makes ;) 3. Venus at the tails (ina zumbi) at sunrise is-seen.’ The scribe is apparently referring to the closely adjoining tails of Capricorn and Piscis Australis. 4. * The third day Venus on the horn (of the Goat-fish) 5. Rises. In the month Sebat, on the first day on the horn of the constellation of the Yoke (Ak. Sutul, As. Niru) 6. It-crosses. 8. Kakkab Uz saku-sa-rist kakkabi Muna-kha. The-star of-the- Goat = the-top-of-the-head of-the-constella- tion of-the- Goat-fish. 8a. The constellation of the Yoke — the Goat-fish.' 82 PRIMITIVE CONSTELLATIONS. [ur The reader will observe that the insertion of explanatory glosses occurs in the Tablets ; and, that, as we might anticipate, the same star, asterism or constellation frequently had various names. The Yoke appears to have been a popnlar name for the constellation of the Goat-jish (Capricorn), and to have been suggested by the configuration of its three principal stars a, 8, and 6, (Vide R. B. Jr., 4. S. Part i. p. 20); just as in Classical times Orin was popularly ealled Cock’s-foot. In VA, PALIT leat No. 7, see. 1, we read :— 1, 2. Ilu Sin, ilu Sar-ner-ra, tlu-Gal-lam-ta-ud-du-a ina bi-rit karni kakkabi. ‘The-god the-Moon, the god King-of-the- Ecliptic (lit. ‘ Yoke’), (and) the god the Bull-of-the- Rising-sun elose to the horn of the eonstellation (of the Goat-fish are). 3. (They and) the star of the Goa? (Uz) are seen, and on the third day they are fixed. 5. The god Sarnerra and the god Gallamta 6. (are) the god Guttav (‘Bull-of-heaven,’ t.e. , Jupiter) and the god Zalbat' (Mars, vide sup. p. 72). The astronomical abbreviation of the Sign is Sah, == As. Sahu (Ibex, ‘rough-goat.’ For further referenee to Capricornus, vide R B. Jro b: nN O. sec: Fix, Z. 800. X.; 30 S. pp. 7:15; E. S. R. Part i. pp. 20-25; Part v. p. 38). XI.—'Tur CONSTELLATION OF THE lVater-pourer. l. The one at the head of the Water-pourer—25 (5). 2. The brighter of the two in the right sboulder—a (3). 3. The dimmer-one under it—o (5). 4. The one in the left shoulder— £ (3). 5. The one below it in the back, as if under the armpit—é (5). 6. The hindmost of the three in the left arm on the garment— v (4). r. The middle-one of them—- (4). 8. The foremost of the three—e (4). 9. The one in the right arm—y (3). 10. The northern-one of the three at the end of the right hand —m (3). 11. The foremost of the two remaining and northern-ones— (3). Ii] THE HIPPARCHO-PTOLEMY STAR-LIST. 83 12. 13. 14. 15. 16. 17. 18. 19, 20. 2]. The hindmost of them— (3). The foremost of the two together in the Urn in the right hand—é (4). The hindmost of them—p (5). The one at the right buttoek—o (5). The southern of the two in the left buttoek— (4). Tbe more-northerly of them—37 (6). The more-southerly of the two in the right leg—9 (3). The more-northerly of them and under the bend of the leg —1* (4). The one in the baek of the left thigh—53 (5). The more-southern of the two in the bend of the left leg— v (5). . The more-northerly of those nnder the knee— 35 ? (5). . The foremost of those at the flow of the Water from the hand—67 ? (4). . The next one south of the aforesaid—4A (4). . The one next to this after the bend (of the stream)—83 (4). . The next one to this—4 (4). . The one south of this in the bend—y (4). . The more-northerly of the two south of this—w! (4). . The more-southerly of the two—y>? (4). . The one apart from them towards the sonth by itself —94 (5). . The foremost of the two together after them—w! (5). 2. The hindmost of them—w? (5). . The northern of the three in the following group—103 (5). . The middle-one of the three—106 ? (5). . The hindmost of them — 108? (5). . The northern of the three in like manner in a row—98 (4). . The middle-one of them—99 (4). . The more-southerly of the three— 101 (4). . The foremost of the three in the remaining group—86 (4). . The more-southerly of the two remaining-ones—-89 (4). . The more-northerly of them—-88 (4). . The last (star) of the Water and at the mouth of the Southern Fish—a Pis. Aust. (1). Forty-two stars in all, whereof one (is) of the Ist magnitude, nine of the 3rd, eighteen of the 4th, thirteen of the 5th, one of ihe 6th. l. The Unformed-stars around him. The foremost of the three following in the bend of the Water —2 Ceti (4). 2. The more-northerly of the two remaining-ones—6 Ceti (4). 6 * 84 PRIMITIVE CONSTELLATIONS. [iri 3. The more-southerly of them—?7 Ceti (4). Three stars in all, greater than the 4th magnitude.' Note. The ‘diurnal’ Sign Aquarius is a reduplication of the Sun of storm and rain, a concept like that of the Vedic Indra, the Ak. Mermer (‘the Very-glorious’) and Uras (‘the Veiled’), Sem. Ramanu (‘the Exalted.’ So Hésychios, Rhamas: o bros Geos.), Heb. (through false punctuation) Rimmon. ‘ Babylonia is still reduced to an impassable marsh by the rains of January’ (Prof. Sayce, in Trans. Soc. Bib. Archaeol. iii. 164); and the kosmogonic legend connected with the month, and related in the eleventh Tablet of the Gilgames Epic, is that of the Deluge. The watery part of the celestial sphere occupied by the Dolphin, the Demi-sea-horse, just rising from the springs of Ocean, the Goat-fish, the Water-pourer,the Southern Fish, the zodiacal Fishes, and the Sea-monster, formed in the Euphratean scheme ‘the Region of Ea,’ the Fish- god, and Lord-of-the-Deep. ^ Xisouthros (= Ak. Zi- susru, ‘Spirit of heaven.’ Sayce. — Ak. Nasisadra, ‘the Reverential. Geo. Smith), the tenth and last of the antediluvian Babylonian kings is equated with Skat (‘the Leg,’ 8 Aquarzz), also called Sakib (‘the Pourer’), a proper star for the Deluge-hero, whose name is also given as Sisithros and Sisythés, which latter is the corrected reading of Exúðns (Peri tós Syris Theou, Xii). The astronomical abbreviation of the Sign is Gu (‘the Urn’); cf. Yenissei Kú (‘a Vessel’), Ancient Chinese Yu (‘a Vase full’), Tchagatai Aa-b, Turkic Qa-b, Kottic Ha-m, etc. The Ak. Gu=As. Kù, the first meaning of which is unknown, but which I would compare with the Heb. ka-d (‘ pitcher,’ ‘yar’). The asterism Gu, which only included a I | THE HIPPARCHO-PTOLEMY STAR-LIST. 85 part of the Ptolemaic Aquarius, appears in the form Gru-la, in which la is the emphatic prolongation, but also supplies a punning reference to the goddess Gula (‘the Great’), who was identified with the goddess Ba-hu (= Heb. bohu, ‘ wasteness,’ Gen. i. 2), the Phoenician Baau. Bahu=the Ak. Gurra (‘the Watery-deep ’), the waters of the abyss in their original chaotic state; and is thus suitably connected with Aquarius. In IV. A. J. IMI. lviii. No. 1, sec. 1, we read :— 2. Kakkab Gut-tav ina kakkabi Gu-la yu-dan-nat. ‘ The-planet Jupiter in the-asterism of-the-Urn lingers.’ 4. "Ilu Gut-tav ina kakkali Gu-la ana ilu Sak-us dikhu. ‘The-god Jupiter in the-asterism of-the-Urn to the-god Saturn (is) opposite.’ (For further references to Aquarius, vide R. B. Jr., Z. sec. xi. ; E. S. R. Part ii. Fig. ii., p. 24; Part iv. pp. 7, 19-21). XII.—' Tux CONSTELLATION OF THE Fishes. . The one in the mouth of the foremost Psh —] (4). The more-southerly of the two in its head—y (4). The more-northerly of them—7 (4). . The foremost of the two in the back—0 (4). . The hindmost of them— (4). . The foremost of the two in the belly—x (4). . The hindmost of them—4A (4). . The one in the tail of the same Fish—w (4). . The first from the tail of those down his Cord—41 (6). 10. The hindmost of them—51 (6). 11. The foremost of the three bright-ones in a row—é (4). 12. The middle-one of them—e (4). 13. The hindmost of the three— (4). 14. The more-northerly of the two small-ones below them in the bend—80 (6). 15. The more-southerly of them—89 (6). 16. The foremost of the three after the bend—p (4). 17. The middle-one of them—v (4). 18. The hindmost of the three—é (4). 19. The one at the knot of the two Cords—a (3). CO ONTO ex d» O5 TO 2 86 PRIMITIVE CONSTELLATIONS. [111 20. The foremost from the knot of those in the northern Cord— o (4). 21, The southern of the three after each other in a row—7 (5). 22. The middle-one of them—y (3). 23. The northern-one of the three and at the end of the tail— p (4). 24, The more-northerly of the two in the mouth of the hindmost Fish —82 (5). 25. The southern-one of them—r7 (5). 26. The hindmost of the three little-ones in the head—68 (6). 27. The middle-one of them—C7 (6). 28. The foremost of the three—65 (6). 29. The foremost of the three at the spine of the back, after the one at the bent-arm of Andromedé—y! (4). 30. The middle-one of them— y? (4). 31. The hindmost of the three—y* (4). 32. The more-northerly of the two in the belly—v (4). 33. The more-southerly of them—4 (4). 34. The one in the hindmost spine near the tail—y (4). Thirty-four stars in all, whereof two (are) of the 3rd magni- tude, twenty-two of the 4th, three of the 5th, seven of the 6th. The Unformed-stars around them. 1. The foremost of the two northern stars of the quadrilateral below the foremost FPish—27 (4). 2. The hindmost of them—29 (4). 3. The foremost on the southern side—30 (4). 4. The hindmost on the southern side—33 (4). Four stars in all, of the 4th magnitude. The stars of the Zodiac itself (are) 346 (in number), whereof 9 (are) of the Ist magnitude, 9 of the 2nd, 64 of the 3rd, 133 of the 4th, 105 of the 5th, 27 of the 6th, 3 nebulous, and besides this number, the Tress.’ ore: This dark and ‘nocturnal’ Sign, originally Piscis, for ‘the double month Adar and Ve-Adar would be the origin of the double Pisces’ (Sayce, in Trans. Soc. Bib. Archaeol. ii. 166), is a reduplication of the Nocturnal-sun, the Fish-sun (Cf. Apollón Delphinios) concealed in the waters, like the Vedic Sürya, who was ‘drawn by the gods from the ocean where he 11r] THE HIPPARCHO-PTOLEMY STAR-LIST. 07 was hidden’ (Rig-Veda, X. lxii. 7), and thus brought forth to restore again the face of the earth. For the archaie myth or legend attached to the month is that of the Resumption of the Cultivation of the Earth after the catastrophe of the Flood. The Ak. name of the mouth is Se-kisil (‘the Sowing- of-Seed ") ; and the connexion of the Sign with this sowing finds a last echo in the statement of the modern astrologer that it is ‘exceedingly fruitful and luxuriantly productive. The solar Marduk, who ina planetary phase is Jupiter, in this particular month is reduplicated in a stellar phase as ‘the Star of the Fish of the god Êa’ (IV. A. I. IIL liii. No. 2, l. 12), the latter divinity being the lord of this watery region, an interesting indirect illustration of the fact that the original Fish connected with the month was ihe Sun. The ‘Cord’ (Ak. Dur, As. Riksu) meun- tioned above reappears at all events in late Tablets as hiksu .Váni (‘the Cord of the Fishes.’ Vide Epping and Strassmaier, in Zeit. fiir As. Dec. 1892, p.224). The As. Riksu also reappears in the Arabic Rischa, the name of a Piscium, * the tail-connecting link’ of Aratos (Phainom. 245) and translated Nodus in Cicero's Aratos. The astronomical abbreviation of the Sign is Zib, a word probably connected with the Turko-Tatar root sub, suv, su, ‘water, ‘lustre,’ whence come such words as the Uigur sub, Tchagatai su, suj, Koibal-Karagass sug, su, Tshuwash su, swa, siv,' water. The Water ("Téwp), as a name applied to this part of the heavens, appears in Aratos (Phainom. 389-99). The *Chaldaeans' called the Northern Fish a ‘tunny’ (Vide inf. p. 177). The connexion between ‘water’ and ‘lustre’ is obvious, and, in further illustration of the meaning of 476, 88 PRIMITIVE CONSTELLATIONS. [111 we find the goddess Dilbat (‘the Ancient-proclaimer’ —of morn and even, — Venus) called —Zib-zik (IF. A. I. II. xlviii. 51. * Bright-destiny,’ lit. ‘ the Lustrous, the Destiny’). Late classical writers connect Venus (Aphrodité) and Cupid with piscine forms in Babylonian waters (Vide inf. p. 115) Venus, of course, here — the female Dagón, Derketó ( Vide inf. p. 188). ‘The Star-list of the remaining Southern Figures outside the Zodiac. I.—THE CONSTELLATION OF THE Sea-monster. 1. The one at the end of the nostril—a (4). 2. Of the three in the muzzle the hindmost at the end of the jaw-bone —a (3). 3. The middle-one of them and in the middle of the mouth— y 8). 4. The foremost of the three and at the under-jaw—6é (3). 5. The one at the eye-brow and eye—v (4). 6. The one more-northerly than this, as if at the hair—£ (4). 7. The one in front of these, as if at the mane—é! (4). 8. The northern-one on the foremost side of the quadrilateral in the chest—p (4). 9. The southern-one of the foremost side—o (4). 10. The northern-one of the hindmost side—e (4). 11. The southern-one of the hindmost side—7 (3). 12. The middle-one of the three in the bedy—: (3). 13. The southern-one of them—v (4). 14. The northern-one of the three—Z (3). 15. The hindmost of the two towards the root-of-the-tail—8 (3). 16. The foremost of them—» (5). 17. The northern-one of the hindmost side of the quadrilateral in the root-of-the-tail— 9? (5). 18. The southern-one of the hindmost side—4* (5). 19. The northern-one of the foremost side—49! (5). 20. The southern-one of the foremost side— 4? (5). 2]. Of the two at the ends of the forks of the tail, the one at the northern fork— (3). 22. The one at the end of the southern fork of the tail—5 (3). Twenty-two stars in all, whereof ten (are) of the 3rd magni- tude, eight of the 4th, four of the 5th.’ III] TIE HIPPARCIIO-PTOLEMY STAR-LIST. 89 Note. Cetus (Actos), the Sea-monster, which appears on the coins of Itános (Vide zu. p. 189), is in origin the Bab. Mummu-Tiamátu, Heb. Meháümáh-Tehóm (‘ the- Chaos-of-the-Deep ), the Móumis and Tauthé of Damaskios (Peri ;[rehón, exxv.), the Thavatth of Bérdsos (Chal. i. 4). It represents primarily the state of chaos, *when the earth was waste and wild, and darkness was upon the face of the deep’ (Gen. i. 2); and, secondarily, the reduplication of this in the dark and stormy sea whose tempests, clouds and gales form the brood of Tiámat, which in Euphratean myth were specially regarded as seven Evil Spirits of great and malignant potency. The Deep in archaic idea has a far wider aud profounder meaning than is contained in our word (ocean. It 1s formed by the undefined blending of the Oversea— the ‘inare magnum sine fine,’ in which the solar and lunar barques sail; the Ocean-proper, which of un- known and awful vastness enrings the world; and the Under-sea, uivisible and fathomless to man, and into which the heavenly bodies sink. Tiàmat and her brood, as of course, come into confliet with the bright powers, Sun-god and Moon-god ; and the victory of Meródakh over her forms one of the staple subjects of Euphratean Hymns, and is reduplicated in Syrian regions in the triumph of Perseus over the Sea- dragon (Kétos), a contest localized at Joppa. The sickle-shaped scimitar of Marduk (= the crescent- moon) is also reproduced in the Sem. khereb, Gk. harpé, with which Barsav-Perseus is armed. This is ever a potent weapon against the darkness-powers (Vide R. B. Jr., U. see. vii.). Tiamat is the head of the tanninim (*sea-monsters. ‘ Whales.’ A. V.), and go PRIMITIVE CONSTELLATIONS. [ ur is called in Ak. Bis-bis (‘ Dragon’), As. Mamlu, and Rahábu, Heb. Rahabh (‘ Sea-monster,' hence * Croco- dile, and used symbolically for * Egypt’). The Ak. bis-bis (intensive reduplication) is connected with the Turko-Tatar root bis, bos, ‘to boil,’ ‘to bubble,’ ‘to be angry,’ ‘to be evil,’ ete. Bris-bis is ‘the Fiery-one, the Livyáthán, who ‘maketh the deep to boil like a pot’ (Job, xli. 31). And, as illustrated by the root bis, the idea of moral evil and wicked hostility to the gods and the good, is also inextricably connected with Tiimat and her brood. She is further redupli- cated in Hydra, and the seven Evil Spirits appear to be reduplicated, to some extent, in certain southern constellations (Vide Smith and Sayce, Chal. Ac. Gen. p. 99). They habitually live ‘in the lower part of heaven’ (= the nocturnal southern sky) and devise evil ‘at sunset.’ One is like a Sea-monster (= Cetus), another a Scorpion (= Scorpio), a third a Leopard (= Therion, Lupus), a fourth a Serpent (= Hydra), a fifth a raging Dog (= Canis .Maj.), an animal disliked by the Semite, a sixth ‘the evil Wind,’ the Storm-bird (= Corvus). Cetus, a type of darkness, is styled by Aratos ‘the dusky Monster’? (Phainom. 398): xváveos, Lat. obscurus, expresses the blue-black of the nocturnal sky m a dark constellation. Hésychios has preserved a very interesting name of the Sign—Kéupop uéya Kĝros. This is the Dab.-As. Kumaru (* the Dusky. Vide sup. p. 78), Heb. kemer, ‘blackness’; the Khemarim (Zeph. i. 4. = ‘ Black-robed ones’), are ‘the idolatrous priests’ (A. V. 2 Kings, xxiii. 5). The Sem. kumaru is borrowed from the Sum.-Ak. kumar, which is connected with the Turko-Tatar root kom, kum, an allied variant of which is tom, tum 111 | THE HIPPARCHO-PTOLEMY STAR-LIST. 9I (Vide Vámbéry, Etymologisches Wörterbuch, secs. xevii., clxxix.), one of the root-meanings of which is ‘darkness,’ ‘night,’ ‘mist.’ It would appear probable that Cetus, as well as the hinder part of Sagittarius, was called Mu! Kumar (‘the Dusky Con- stellation’) ; and the name ‘the Dusky Star’ would be peculiarly appropriate to Mira (‘the Wondrous,’ o Ceti) which ‘during fifteen days attains and preserves its maximum brightness, which is equal to that of a star of the 2nd magnitude. Its light afterwards decreases during three months, until it becomes invisible’ (Guillemin, The Heavens, 1878, p. 306). It is not mentioned in the List. II.—' THe CONSTELLATION OF Óríión. . The nebulous-one in the head of óríón—2A (nebulous). . The bright one at the right shoulder reddish-yellow—a (1). . The one at the left shoulder—y (2). . The one behind under this—32 (4). . The one at the bend of the right arm—y (4). . The one at the right wrist—74 (6). . The hindmost and double-one of the southern side of the quadrilateral at the end of the right arm—é (4). 8. The foremost of the southern side—v (4). 9. The hindmost of the northern side—72 (6). 10. The foremost of the northern side—69 (6). 11. The foremost of the two in the shepherd's crook—y! (5). 12. The hindmost of them—y? (5). 13. The hindmost of the four towards the south as in a straight line—w (4). 14. The one preceding this—38 (6). 15. The one yet preceding this—33 (6). 16. The remaining-one and foremost of the four—y’ (5). 17. The more-northerly of those in the spear of the left hand-— 15 (4). 18. The second from the most-northerly-one—I1 (4). 19. The third from the most-northerly-one—6 (4). 20. The fourth from the most-northerly-one—7* (4). 21. The fifth from the most-northerly-one—7? (4). 22. The sixth from the most-northerly-one—z! (3). aJ C. Om GON I 92 PRIMITIVE CONSTELLATIONS. [III 23. The seventh from the most-northerly-one-—7? (3). 24. The eighth from the most-northerly-one—7* (3). 25. The remaining and most-southerly-one of those in the spear— (3). 26. The foremost of the three at the helt—é (2). 27. The middle-ene of them—e (2). 28. The hindmost of the three— (2). 29. The one at the haft of the scimitar—7 (3). 30. The northern of the three lying together at the end of the scimitar—42 (4). 31. The middle-one of them—6? (3). 22. The southern of the three—. (3). 33. The hindmost of the two below the end of the scimitar— 49 (4). 34. The foremost ef them—v (4). 39. The bright-one at the end of the left foot, common to the Stream—B (1). 36. The more-northerly of those over the ball-of-the-ankle-joint in the leg—7 (4). 37. The one below the left heel beyond (it)—29 (4). 38. The one bclow the right and hindmost knee—« (3). Thirty-eight stars in all, whereof two (are) of the 1st magni- tude, four of the 2nd, eight of the 3rd, fifteen of the 4th, three of the 5th, five of the 6th, and a nebuleus-one.' Note. lhe figure is represented kneeling upon one knee in the //éraklés- É'ugonasin attitude, and, like Bodtés, holding the Shepherd’s crook. Mdáxae:wae may, of course, also be translated ‘short sword’ (As to Oridn, vide znf. p. 253 et seq.; p. 286). In the Euphratean sphere, according to Prof. Sayee (Herod. p. 403), Tammuz (Ak. Duwu-zi) ‘represented Orion. The Sun-god is naturally reduplicated in the brightest of constellations ; and Tammuz is identical with the very ancient Sum. divinity Nin-girsu (‘the Lord-of- the-hiver-bank.' Vide Sayce, Rel. Anct. Babs. p. 243-4). Like Bodtés, Tammuz-Orién is pre- eminently a ‘Shepherd,’ the keeper of the flock of Iri | THE HIPPARCHO-PTOLEMY STAR-LIST. 93 stars. According to archaic legend, it was at Eri- duga (‘the Good-city’) on the Euphratés, the primeval centre of the Ea-cult and of Sumerian civilization, that Tammuz-Ningirsu received his fatal wound, just as Phaéthdn perished at the Eridanos (Vide R. D. Jr., E. p. 52); and, like Tammuz, the sun-god Ningirsu is constellationally reduplicated. In Zab. Sm. 1925 we find observations of the stars of ‘the god Ningirsu (= Óríión, or part of Óríión), the god Gut-tav (— Jupiter), and the goddess Dilbat’ (— Venus). All these mythic elaborations are resolv- able into extreme simplicity. The Sun (Tammuz- Ningirsu-Phaéthón-Órión) is slain (devoured) by the Monster of darkness and the deep (Cetus) at the Ocean-stream ; and this is constellationally redupli- cated in Oridn, ‘ Lord-of-the-River-bank,’ on the margin of Eridanus, holding up his spear against the advancing Sea-monster, which touches the Stream on its further side. As we read m the Tale of the Seven Evil Spirits (Col. i. 6), * Like a Sea-monster to the Stream’ (they went). III.—* THe CONSTELLATION OF THE Stream. l. The one after that at the end of the foot of Orién and at the beginning of the Stream—A~ (4). 2. The one more-northerly than this at an angle towards the shin of Órtón—g (4). 3. The hindmost of the two after this in a row—y (4). 4. The foremost of them—w (4). 5. The hindmost of the two in a row opposite—p (4). 6. The foremost of them—yv (4). 7. The hindmost of the three after this—é (5). 8. The middle-one of them—o? (4). 9. The foremost of the three—o! (4). ‘10. The hindmost of the four one after another in the adjoin- ing-space—y (3). 11. The one in front of this—7 (4). 19. The one besides in front of this—d (3). 94 PRIMITIVE CONSTELLATIONS. [111 13. The foremost of the four—e (3). 14. Likewise the hindmost of the four in a row in the adjoin- ing-space—€ (3). 15. The one in front of this—p? (4). 16. The one besides in front of this—7 (3). 17. The foremost of the four—? (Unidentified). 18. The one in the enrve of the Stream touching the chest of the Sea-monster—T. (4). 19. The one behind this—7? (4). 20. The foremost of the three in a row—7° (4). 21. The middle-one of them—r* (4). 22. The hindmost of the three—r* (4). 23. The northern-one of the foremost side of the four one after another as in a trapezinm—r® (4). 24. The more-sontherly-one of the foremost side— ^ (5). 25. The foremost-one of the hindmost side—75 (4). 26. The one behind it, and the remaining one of the four—7? (4). 27. The northern of the two standing-together towards the east —v! (4). 28. The more-southerly of them—»/ (4). 29. The hindmost of the two in a row after the bend—v* (4). 30. The foremost of them—v* (4). 3l. The hindmost of the three one after another in the adjoin- ing-space—3? (4). 32. The middle-one of them—v? (4). 33. The foremost of the three—v! (4). 34. The bright-one last of the Stream—# (1). Thirty-four stars in all, whereof one (is) of the Ist magni- tude, five of the 5rd, twenty-six of the 4th, two of the 5th.’ Note. No. 34. In the Catalogue of Ulugh Beigh this star is called Al- Dalim (‘the Buckets’). Eridanus having been connected in idea with the Nile, it is not impro- bable that the southern star of the constellation was compared symbolically with the unknown source of the Nile in the far south, and likened to the Urn (— Buckets. These were used in pairs.) whence flowed the stream. Daily observes, ‘Most of the commentators on Ptolemy’s catalogue have supposed 111] THE IHPPARCHO-PTOLEMY STAR-LIST. 95 this star to be Achernar [= Akhir-al-nahr, ‘the End-of-the- River, a Ist magnitude star] ; but neither the longitude nor latitude of any of the copies will agree with the position of that star ; and moreover Achernar was not visible at Alexandria. The mag- nitude has probably changed since Ptolemy’s time’ (Memoirs Royal Astron. Soc. xii. 61). On this last point we need only remember the instance of the star ? Argus, which, now scarcely visible to the naked eye, at one time surpassed Canopus (Vide inf. p. 103) and almost rivalled Svrzis. In Æ. (1883) I have gone fully into the history of this constellation as connected with the Ocean-stream, the Milky-way (Vide Rh. B. Jr., The AMilkg-wey in Euphratean Stellar Mythology, in the Academy, Jan. 9, 1892), the Nile (— Sem. Nahal, Nahar, As. Nahru, * River"), and the Euphratés, Bab. Purattu (‘the Curving-river’), Eg. Puharta, Ak. Puranünu, Heb. Peráth, Phráth, Median Üpráto, Old Pers. Üfrátu, and in the Old Test. frequently spoken of simply as Nahar (‘the River’), just as this constellation 1s simply called Potamos, Fluvius, etc. Evidanos, as an Aryan name, would mean ‘the Strong-flowing '; but I have given various reasons for believing that it is also a Turanian river-name, and means ‘the Strong-river, just as Hérodotos (i. 180) describes the Euphratés as ‘a broad, deep, swift stream.’ The ordinary Ak. word for ‘river’ is hid, e.g., Hid-dagal (‘ River-great °’) = Heb. Hiddeqel (Gen. ii. 14), and the cuneiform sign for 'river' was also formerly read aria. This reading is now (rightly or wrongly) abandoned, but it must be remembered that we are still ignorant of great part of the Sum.-Ak. language ; and it doubtless had other river-words besides Aid. 96 PRIMITIVE CONSTELLATIONS. [fest Throughout the Turanian languages are found a remarkable series of water-words connected with the root dr, Jr, Er, ‘to be or become fluid,’ e.g., Tchagatai er/-mek, ‘to melt;’ Yakute a-ak, Osmanli vr-mak, ‘river.’ So in Magyar we find ar, ‘ flood,’ ar-viz, ‘inundation,’ etc., with cognate forms such as the Finnic jarve, Lapponic jaure, ete. (Vide Budenz, Magyar- Ugor Osszehasonlito Szotar, Budapest, 1873-8, p. 750). The form appears again in the Basque ura, * water,’ errio, ‘river’; and in Ak. itself we have a, ‘water,’ ara, ‘a going’ (ideograph : water + leg), er, ‘a tear’ (ideograph : water + eye). Whether there be an Ak. form aria, ‘river,’ or no, Êri-dan (Ak. dan, ‘strong ')-os, as a Turanian name, may well mean ‘the Strong-river, ¢.e., the Purattu- Luphratés. The connexion with 7, ‘a tear,’ reminds us that Eridanos was ‘that stream of tears’ (Aratos, Phainom. 360), as the scene of the fate of Tammuz, Phaéthén, ete. In Il’. A./. V. xlvi. 46 we find ‘the constellation Pur-edin (* River-of-the-Plain’), which probably refers to Euphratés-Eridanos. IV .—‘* Tue CONSTELLATION OF THE Hare. 1, The northern-one of the foremost side of the quadrilateral over the ears— (5). 2. The southern-one of the foremost side—x« (5). 3. The northern-one of the hindmost side—v (5). 4. The southern-one of the hindmost side—A (5). 5. The one in the chin—yp (4). 6. The one at the end of the left fore-foot—e (4). 7. The one in the middle of the body—a (3). 8. The one under the belly— (3). 9. The more-northerly of the two in the hind feet —8 (4). 10. The more-southerly of them—y (4). 11. The one at the loins— (4). 12. The one at the end of the tail—7 (4). Twelve stars in all, whereof two (are) of the 3rd magnitude, six of the 4th, four of the 5th.’ i1 | THE HIPPARCHO-PTOLEMY STAR-LIST. 97 Note. Lepus, Gk. Lagós, a dark constellation—‘ the pale Hare’ ( Aratos, Phainom. 570), is a reduplication of the Moon; as Sun to Moon, so Oriin to Lepus. The amount of folk-lore and zoological myth which, all over the world, connects the Moon and the Hare is simply astonishing (Vide Gubernatis, Zoological Mythol. n. 76-8 ; Hahn, Tsuni-|Goam, p. 137 ; R. B. Jr., E. secs. iv., xxviüu. ; The Afoon and the Hare, in Academy, Jan. 26, 1884). Lepus is ever chased by the Sun-dog Sirzus :— * For, from behind The constant Scorcher comes as in pursuit, And rises with it, and its setting spies’ (H. D. 339-41) ; a reduplication of the endless pursuit of the Moon by the Sun. The Hare is called in Ak. Aa-edinna (* Face-of-the- Desert '), As. Annabu, Heb. Arnebheth, Arab. Arnab; and appears in a lunar connexion on a Cylinder (Lajard, Culte de Mithra, P1. li. 6) described in Æ. p. 11, and as a constellation-figure on a Syrian agate seal (Jb. Pl. lviii. 5). I have not yet met with a constellation of the Hare in the Tablets. The animal is shown on As. monuments from Kouyunjik. On a Trojan Whorl (Schliemann, Troy and its Remains, Fig. Ixxv. p. 121) a Hare and two Antelopes are shown, on which Schliemann oberves, * Burnouf describes the animal to the right as a hare [which it undoubtedly is,], the symbol of the Moon.’ The Classical astronomical writers have nothing of importance to say about Lepus and were evidently much in the dark respecting its constellational history. It is somehow connected by them with Hermés. Thus, 6 ‘Eppfjs Sore? Geivar adrov év rois &aTpois ( Katas. xxxiv.) The only explanation which I can suggest 1 98 PRIMITIVE CONSTELLATIONS. [uu of this is, that possibly the Sem. an-na-bu (‘hare’) was, either by error or purposely, also read (Semiti- cally) Il Nabu (‘the god Nebó, — Hermós- Mercurius), and thus supplied a connexion between the god and the animal. On a Gk. Vase (Brit. Mus. Cat. 1870, Vol. II. No. 1296) the Junar Artemis holds up a Hare, but this may be in her general character as huntress. Hare-hunting is shown on the Vases. V.—‘ THE CONSTELLATION OF THE Dog. l. The one in the month most-brilliant, called the Dog, reddish- yellow—a (1). 2. The one at the ears— 0 (4). 3. The one at the head —y (5). 4. The northern of the two in the neck—/ (4). 2. The southern-one of them— (4). 6. The one at the chest—15 (5). 7. The northern of the two at the right knee—+* (6). 8. The more-southerly-one of them—»;? (5). 9. The one at the end of the forefoot— B (3). 10. The foremost of the two in the left knee—! (5). 11. The hindmost of them—é? (5). 12. The hindmost of the two in the left shoulder—o? (4). 13. The foremost of them—o! (5). 14. The one in the outgrowth of the left thigh—é (3). 15. The one under the belly between the thighs—e (3). 16. The one at the bend of the right foot—« (4). 17. The one at the end of the right foot—é (3). 18. The one at the tail—y (3). Eighteen stars in all, whereof one (is) of the lst magnitude, five of the 3rd, five of the 4th, six of the 5th, one of the 6th. The Unformed-stars around the Dog. 1. The one on the north of the head of the Dog—19 Monoc. (4). 2. The most-sontherly of the four under the hind feet, as in a straight line—x Columbae (4). . The one more-northerly than this—497 Lacaille—(4). . The one besides more-northerly than this—r Can. Maj. (4). . The remaining and more-northerly-one of the four—52l Lacaille (4). qr He CO II1] THE HIPPARCIIO-PTOLEMY STAR-LIST. 99 6. The foremost of the three west of the four, as in a straight line—p Columbae (4). 7. The middle-one of them—A Columbae (4). 8. The hindmost of the three—y Columbae (4). 9. The hindmost of the two hbright-ones below these— B Columbae (2). 10. The foremost of them—a Colwmbae (2). ll. The remaining and most-southern of the aforesaid (unformed- stars) —0 Columbae (4). Kleven stars in all, whereof two (are) of the 2nd magnitude, nine of the 4th.’ Note. As to Cants Maj., vide inf. p. 275. VI—‘ Tue CONSTELLATION or THE Fore-dog. 1. The one in the neck — (4). 2. The bright-one towards the hind-parts called the Fore- dog ’—a (1). Vote. As to Canis Alin., vide inf. p. 279. VII.—' Tus CONSTELLATION or Argé. . The foremost of the two in the uppermost-part-of-the- ship—11 (5). . The hindmost of them— (3). . The more-northerly of the two lying together under the boss in the stern— £ (4).. The more-southerly-one of them—o (4). . The one in front of these—7 (4). . The bright-one in the middle of the boss—« (3). The foremost of the three under the boss—p (4). . The hindmost of them— (4). . The middle-one of the three—o (4). . The one at the end of the stern—x (4). . The more-northerly of the two in the hullof the stern—v (4). . The more-southerly-one of them—4A (3). . The more-northerly of the two in the deck of the stern—f (5). . The foremost of the three in a row—¢! (5). . The middle-one of them—g¢? (4). . The hindmost of the three—wy (4). = pæ = WP MORMON De P Cor H e lll ow C» or HS 100 PRIMITIVE CONSTELLATIONS. [irt 17. The bright-one behind these on the deck—é (2). 18. The foremost of the two dim-ones under the bright-one—w (5). 19. The hindmost of them—w? (5). 20. The foremost of the two above the bright-one aforesaid—A! (5). 21. The hindmost of them—A? (5). 22. The northern of the three at the bosses at the mast-hold—p! (4). 23. The middle-one of them—g? (4). 24. The southern-one of the three—7? (4). 25. The more-northerly of the two together below these— Lac. 794 (4). 26. The more-southerly-one of them— Lac. 783 (4). 27. 'The southern of the two in the midst of the mast—o! (3). 28. The more-northerly-one of them—o? (3). 29. The foremost of the two towards the end of the mast—o? (4). 30. The hindmost of them—o* (4). 31. The one below the three of the hindmost boss—e (2). 32. The one at the severance of the deck—Lac. 864 (2). 33. The one between the rudders in the hull— (4). 34. The dim-one behind this—7 (6). 35. The bright-one behind this under the deck—¢ (2). 36. The bright-one more south than this at the lower part of the hull—y (2). 37. The foremost of the three behind this—g (2). 38. The middle-one of them—é (3). 39. The hindmost of the three—» (2). 40. The foremost of the two behind these, the one towards the severance (of the deck)— 5 (3). 41. The hindmost of them—e (3). 42. The foremost of the two in the northern and foremost rudder—Lac. 471 (4). 43. The hindmost of them—g (3). 44. The foremost of the two in the remaining rndder, called Kanóbos—a (1). 45. The remaining and hindmost one of them—A (3). Forty-five stars in all, whereof one (is) of the Ist magnitude, seven of the 2nd, nine of the 3rd, nineteen of the 4th, seven of the 5th, two of the 6th.’ 1 Note. In the above description, as in Cicero’s Aratos In | THE HIPPARCHO-PTOLEMY STAR-LIST. IOI (Vide R: Bi: di, LISNue Wiis p.09) 0n» the Farnese Globe, and in other instances, we find a demi-ship ; and the explanation of this singular fact is that the Ship of Hipparchos, like Greek ships generally, is derived from the Phoenician war-galley. A well-known example of a Phoenician bireme, figured by Assyrians at Kouyunjik (Vide Rawlinson, Anct. Monarchies, i. 550 ; Perrot, Hist. of Art in Ph, 1. 94), shows the exact prototype whence was derived the form of the starry vessel to which the Hellenes gave naturally the famous name ofArgó (‘the Bright’). There is the high curving stern which, as it often ended in the neck and head ofa goose, in a Greek galley was called yyvíexos (List, No. 10). There is the high stern deck (No. 13) where the warriors were ranged; and the two rudders or long steering oars (No. 33). The prow consists of a low beak (£u8oXos, Lat. rostrum) which projects from the keel; and the ship itself ends abruptly in a perpendicular line extending from the top of the bulwarks to the keel, giving (to us) the impression of a demi-ship. Like -irgó it has a single mast (As to Argó, vide R. D. Jr., i, sec. v.). As Canon Rawlinson observes, the later As. boats and galleys were modelled on those of the Phoenicians, but apparently without masts and sails, probably on account of the ‘extreme rapidity of the Mesopotamian rivers, on which sailing boats are still uncommon.’ Being used only for peaceful purposes they were not armed with beaks or otherwise. In later ages when the types of naval architecture had altered, and when the prow, as well as the stern, frequently rose high in a yyvicxos or other termina- tion, the archaic type was not unnaturally considered to represent an actual demi-ship, a form which 102 PRIMITIVE CONSTELLATIONS. [III harmonized with other constellation-figures, such as the Bull and the Horse. This is shown in the description of Star No. 32 of the List, which is at the ‘severance,’ cutting of,’ or ‘segment’ ('amorouý) of the deck (Vide No. 40; R. B. Jr., O. iV. C. p. 21). A coin of Tzur (Gesen. Tab. xxxiv. N.) shows the Argó-type very exactly, and even after close inspec- tion it might be thought that a demi-ship was represented. Such, then, is the reason of the constellational form of Argô, which Theôn styles Hémitomos (‘Cut-in-two’). The Latin writers equally note that Argd was a demi-ship (Schol. Germ. p. 97, ap. Robert, Eratosth. Catas: Relig. p. 174; Hyginus, Poet. Astron. ii. 37). Proctor acutely remarks, ‘It is noteworthy that when we make due correction for the effects of precession during the past four thousand years, the old constellation Argo is set onan even keel, instead of being tilted some 45° to the horizon as at present when due south.’ Proctor connected Argé with Noah’s Ark, and it is not improbable that it represented the huge Ship of the Euphratean Deluge Story. As yet only a very small portion of the archaic astronomical records of the Euphratés Valley have been examined; and, as of course, many star- and constellation-names which may yet be brought to light, are unknown to us. We must not, therefore, at present expect to find the Euphratean originals of all our Signs and star-names. Still very much has been accomplished in this direction ; and, as regards Argó, we find in JV. A.J. ILI. Ixix. 65 ‘the god M/aganda-anna’ (* Ship-of-the- Canal-of-heaven'). Various stars and constellations are often styled ‘ gods’ in the Tablets, the god So- and-so frequently appearing in a stellar reduplication, 111 | THE HIPPARCIIO-PTOLEMY STAR-LIST. 103 or as in themselves possessing divine power, like the thirty stellar Bovraious coss of Diodóros( Vide R.D.Jr., P. sec. xxvii.); Muganda is almost certainly a star- god, and the ‘Canal’ is the Via Lactea (Vide inf. p. 105) on which the mighty Aryó sails. An Egyptian poet of the reign of Tehutimes ILI., hymns the star Karbana, the Karbanit of Assur- banipal, Gk. Kandbos, Lat. Candpus, * Which pours his light in a glance of fire When he disperses the morning dew ' (Ap. Brugsch, Eg. under the Pharaohs, i. 371). The Schol. Arat. 351 says, daiveras 88 mpórov amd * Pó8ov Toís 'em' Alyurrov màéovow. It could be just seen on the southern horizon by the astronomers of Tzur, B.c. 1200; and, being thus so near the earth, was also called by the Greeks epiyewos, by the Latins terrestris, and by the Arabs Suhail (‘the Ground'-star). I will not refer here to the world- wide myth of the solar hero and his ship, boat, barge, cup, etc. with which Argó Navis 1s connected. VIII.—' Tur CONSTELLATION OF THE Water-snake. 1. Of the five in the head the southern-one of the foremost two at the nostrils—o (4). . The more-northerly of them and above the eye—é (4). . The northern of the two behind these, as at the head—e (4). The more-southerly-one of them and at the yawning-mouth —1 (4). . The one behind all, as at the side of the face—£ (4). The foremost of the two in the outgrowth of the neck—w (5). The hindmost of them— 0 (4). . The middle-one of the three in à row in the bend of the neck—7? (4). 9. The hindmost of the three— (4). 10. The most-southerly of them—r! (4). 11. The dim and northern-one of the two together towards the south—4A (6). 12. The bright-one of the two together—Aa (2). d- L2 ^ CNIS or IOA PRIMITIVE CONSTELLATIONS. [ ru 13. The foremost of the three following-ones after the bend—x (4). 14. The middle-one of them — v! (4). 15. The hindmost of the three—4A (4). 16. The foremost of the three in a row, as in a straight line— p (3). 17. The middle-one of them—4? (4). 18. The hindmost of the three—v (3). 19. The northern-one of the two at the bottom of the Bowl— B (4). 20. The more-sontherly-one of them— y! (4). 21. The foremost of the three after these, as in a triangle— é (4). 22. The middle and more-southerly-one of them—o (4). 23. The hindmost of the three— (3). 24. The one after the Crow in the tail—y (4). 25. The one at the end of the tail—z (4). Twenty-five stars in all, whereof one (is) of the 2nd magnitude, three of the 3rd, nineteen of the 4th, one of the 5th, one of the 6th. The Unformed-stars around the Water-snake. 1. The one south of the head—1 (3). 2. The one behind those in the neek after an interval—15 Sextantis ? (3). T wo stars in all, of the 3rd magnitude.' Note. Hydra is a variant reduplication of the Cetus- concept, the Storm-and-ocean-monster; and is attacked by the Sun-god (Vide Cylinder showing ' Merodach attacking the Serpent, Smith and Sayce, Chal. Account of Gen. p. 90). In this aspect it is referred to in an archaie Ak. Hymn which speaks of ‘the monstrous snake’ that ‘bears the yoke on its seven heads . . the strong serpent of the sea’ (Hd E DL xixcONOGA UE (6 Soapssusce) he quick-flowing rivers seem to have been compared by the Akkadai with the swift gliding of a huge glisten- inp serpent, and so we arrive at the idea of the ( Ak.) Hid tsirra (W. A. 1. LI. li. 45, * River of the Snake’) ui] THE HIPPARCHO-PTOLEMY STAR-LIST. 105 which, as Prof. Sayce notes (Rel. Anct. Babs. p. 116), develops into an Okeanos-stream, like the Norse Great Serpent, the Midi rds (‘the Serpent of Midgard,’ — Middle-garth, — the Earth), the Weltum-spanner (' Stretcher-round-the- World ). This Ocean-snake-stream is also likened to a Cord, and then becomes ‘the River of the Cord of the great god’ (IF. A. 7. IL. li. 46), and ‘the River of the great Abyss’ (Ak. Hid Zuab-gal, As. Nahru Apsi rabi, [b. 4T). But, next, this oceanic Snake-river becomes connected with a famous stream of the Upper Deep, the Via Lactea; and so we read ‘River of the Shepherd’s hut, dust-cloud high’ (IV. A. 7. II. h. 48-9). The ‘Shepherd’ is the luckless Sun-god, Duwu-zi, elsewhere (Zb. IV. xxvi. No. 1) called ‘the Lord of the Shepherd’s Mound,’ z.e., the tel (hill) of heaven. This Snake- river of sparkling dust, the stream of the abyss on high through which it runs, connected alike with the hill of the Sun-god and with the passage of ghosts, is the Milky Way. ‘ Dust-cloud’ (Ak. kæ, Altaic kut, ‘ghost,’ Anc. Chinese kut, Mod. Chi. kuer, ‘cloud-like,’ hence ‘ghost? ‘Awez, a name of ill-omen applied to the names of the departed.’ Kingsmill. Vide R: B. Jr., #. S. &. v. 23), As. Zakiku, also signifies ‘ ghost, a phantom being so iad The V UY. has elsewhere been styled the Path of Spirits, *the Road of Souls, etc. As I have shown (Vide Academy, Jan. 9, 1892, p. 43), the Great Serpent of the two circular uranographic Stones depicted in W. A. Z. III. xlv. respectively represents the Galaxias in May and in November. The seven-headed Euphratean Hydra is also a variant phase of the seven Evil Spirits (Vide sup. 106 PRIMITIVE CONSTELLATIONS. [III p. 90) who are allies of Tiàmat; and in late times the Monster appears as the 'Hydra Septiceps' of Aldrovandus (serpentum et Draconum Historia, 1640, p.386). Heads grow rapidly, and by the time the creatnre has reached the marsh of Lernó, we find it with nine heads, or, according to some, with a hundred. Thus Vergil, ‘Lernaeus turbá capitum circumstetit anguis’? (Aen. vin. 300). The contest between Héraklés and the Hydra assisted by the Crab, and its commemoration in this part of the heavens will be subsequently referred to (Vide if. p. 145) The //ydra of Aratos has several heads (Phainom. 697). A Eupbratean Doundary-stone (Vide R. B. Jr., Z. Fig. xi. p. 13) shows Hydra and Scorpio side by side (For further reference to Hydra, vide It. D. Jr., #. sec. vii). The Aarah Ts (* Constellation of the Snake, W. A.T. II. xlix. 12; IIT. Ivi. 52) is the Caput IHydrae. IX.—' TRE CONSTELLATION OF THE Bowl. 1. The one in the bottom of the Bowl, common to the Water-snake—a (4). . The morc-southerly of the two in the middle of the Bowl— y (4). The more-northerly of them—8 (4). . The one at the southern part of the circumference of the mouth— (4). . The one at the northern part of the circumference—e (4). . The one at the southern handle—y (4). . The one at the northern handle—6 (4). Seven stars in all, of the 4th magnitude.' E D to “Io C1 Note. The stars in the above figure exactly form a Bakchic «xávðapos, with its two handles rising above the two extremities of the circumference; and the circumstance reminds us that one Greek legend iu] THE HIPPARCHO-PTOLEMY STAR-LIST. 107 connected Avrcter (‘the Mixing-bowl’) with the Cup of Ikarios to whom Bakchos gave the vine, and who was translated to the skies as Bout’s (Vide inj. p. 284). But the original connexion of both Crater and (Corvus 18 with Hydra, the Storm-and-ocean-monster. This appears in the legend that Crater * dolium esse quo Mars [Arés] ab Otho [Otos] et Ephialte sit coniectus’ (Hyginus, Poet. Astron. ii. 40). Whatever may be the exact meaning of this very ancient and singular myth, the binding of Arés for ‘thirteen months [ = the year + the intercalary month] in a vessel of bronze’ (Jl. v. 385-7; R. B. Jr. p. 19), it seems clear that the huge jar (dolium. Cf. the colossal jars found by Schliemann at Troy, Troy and its Remains, Pl. xi. D) is a symbol of the vault of heaven wherein at times storm, wind, clouds, rain are chaotically mixed. Another legend, located in Asia Minor, connected (rater with the mixing of human blood with wine in a bow! (Hyginus, Poet. Astron. ji. 40). This is a step towards the kosmogonic creation-myths recorded by Bérésos (Chal. 1. 5, 6), in which a woman is cut asunder in order to form heaven and earth, or the blood from a beheaded divinity mixed with earth forms men and animals. In a trilingual List (IV. A. 7. LI. xxii. 29) the Ak. Lut Tsir-na is explained by the Sem. Karpat Tsirı (‘ Bowl of the Snake’). There is no express mention made of star or constellation, but if this title does not denote these two constellations I am ignorant what its meaning can possibly be. X.— THE CONSTELLATION OF THE Crow. 1. The one in the beak, also common to the Water-snake— a (3). 2. The one in the neck towards the head—e (3). 8 PRIMITIVE CONSTELLATIONS. [UI . The one in the breast—Z (5). . The one in the foremost and right wing—y (3). . The foremost of the two in the hindmost wing—é (3). . The hindmost of them—y (4). . The one at the end of the foot, common to the Water-snake —f (3), | Seven stars in all, whereof five (are) of the 3rd magnitude, one of the 4th, one of the 5th.’ ~ C» Gr ke 02 O Note. Tidmat-Cetus (Vide sup. p. 89) is also ‘the Serpent of night,’ ‘the Serpent of darkness, ‘the Wicked-serpent, and ‘the mightily strong Serpent,’ ‘epithets which show that it was on the one hand the embodiment of moral evil, and on the other was primitively nothing more than the darkness destroyed by the sun’ (Smith and Sayce, Chal. Ac. (ren. p. 88); and on a Creation-legend Tablet from Guduaki (Cutha) we read (ap. 7b. p. 93) :— l * Warriors with the bodies of birds of the desert, men With the faces of ravens, These the great gods created, Tiamtu gave them suck.’ We therefore notice the connexion between Tiimat and the Demon-ravens; and the eighteenth lunar Mansion (IV. A. 7. V. xlvi. No. 1, 1. 20), whose stars are a, B, y, 9, e Corvi, has for its patron-divinity the god (Ak.) Im-dugud-khu (‘the Great Storm- bird’), Sem. Zauméánu-ikabbid (Raman-is-terrible), Raman being the Storm-god. Elsewhere (WV. A. J. ILI. hii. No. 1, 1l. 26-7) this god Im-dugud-khu is called ‘the constellation of the Storm-bird,’ and we read ‘that constellation for mist and tempest is.’ From this and similar passages we observe that a god often— a star or constellation; and, con- versely, a star or constellation is frequently also II | THE IIPPARCHO-PTOLEMY STAR-LIST. IO9 a god. We further notice the close connexion between the Storm-raven and the Storm-and- darkness Serpent. Aratos (Phainom. 449) says that the ‘Crows form seems to peck the fold’ of the Water-snake. This is appropriate, as Tidmat gave the brood of Crows suck. Frequent mention is made in the Tablets of a kakkab Ugaga (‘Star of the Raven’), but Jensen (who calls it L’nagga) has given various reasons for supposing that it refers to a comet (Vide Kosmologie, p. 153), which perhaps was a manifestation regarded as belonging to the Ti&mat-order. XI.— ‘Tus CONSTELLATION OF THE Centaur. . The most-southerly of the four in the head—2 (5). The more-northerly-one of them—4 (5). . The foremost of the two remaining and middle-ones—1 (4). . The hindmost of them and the remaining-cne of the four —3 (5). . The one at the left and foremost shoulder— (3). The one at the right shoulder— 0 (3). . The one at the left shoulder-blade—y (4). . The more-northerly of the foremost two of the four in the thyrsus—l (4). 9. The more-southerly of them—o (4). 10. Of the remaining two, the one at the end of the thyrsus —m (4). 11. The remaining-one and more-seutherly than this—p (4). 12. The foremost of the three in the right side—* (4). 13. The middle-one of them—v (4). 14. The hindmost of the three—4 (4). 15. The one at the right arm—« (4). l6. The one at the right wrist—x (3). 17. The one at the end of the right hand—e (4). 18. The bright-one in the outgrowth of the human body—A (3). 19. The hindmost of the two dim-ones more-northerly than this: n (5). 20. The foremost-one of them—x (5). 21. The one at the outgrowth of the back—w (5). 29. The one in front of this at the back of the horse—o (5). Me Oo DO eH DI an IIO PRIMITIVE CONSTELLATIONS. [n 23. The hindmost of the three at the loins—g (3). 24. The middle-one of them—e (4). 25. The foremost of the three—p (5). 26. The foremost of the two together at the right thigh— (3). 27. The hindmost of them—e (4). 28. The one in the breast under the armpit (pac xáAqv) of the horse— Lac. 1155 (4). 29. The foremost of the two under the belly—? (2). 30. The hindmost of them—? (3). 31. The one at the bend of the right foot—v (2). 32. The one in the ankle of the same foot—é (2). 33. The one under the bend of the left foot—f (2). 34. The one at the frog (Barpaxiov) of the same foot—é€ (4). 35. The one at the end of the right forefoot—a (1). 36. The one at the knee of the left foot—y (2). 37. The one outside under the right hindfoot—e (4). Thirty-seven stars in all, whereof one (is) of the lst magnitude, five of the 2nd, seven of the 3rd, sixteen of the 4th, eight of the 5th.’ Note. The constellation Centaurus, a variant of Sagittarius, was connected in Greek mythic legend with the wise Cheirón, who taught mankind ‘the figures of Olympos’ (Vide af. p. 124) The Katas. calls this Sign XNefpwv, and the Schol. Arat. and Schol. German. agree. In Æ. 5. R. Part iv., to which I would refer the reader, I had occasion to consider the constellation at length in connexion with Tablet I. 4. 7. WII. lvii. No. 5, where it is described under the name of (Ak.) Gud-elim (* The Bull-of-Beél,’ or * the Horned- bull,’ ¢.e., Bull with huge horns). I there also gave two illustrations from engraved gems of Western Asia of Gud-elim holding up Ur-bat or Lig-bat (‘ the Deast-of-death ") = Centaurus holding Lupus (Vide Lajard, Culte de Mithra, Pl. lxvin. 19, 20); and showed, from the deseription of Aratos, that the figure of the archaie Gk. constellational Centaur was, in all probability, not that of the ordinary Classical II | THE HIPPARCHO-PTOLEMY STAR-LIST. III type, but represented a creature whose forelegs and feet were those of a man. This is the type on one of the gems referred to, which shows a horned and winged Man-horse, kneeling on one knee ; and it was also the type of Cheirón on the famous Coffer of A ypselos (Paus. V.xix. 25 Vide 95 p.213). Lhe wise centaur Cheirôn, who sprung from Kronos and a daughter of Okeanos, is a western reduplication of the wise a phic Éa-bani (‘Êa-made-me’), the friend of the hero Gilgames, who is always represented as a kind of man-bull, and who ‘was believed to have originally ascended out of the abysses of the sea’ (Smith and Sayce, Chal. Ac. (ren. p. 205). In the above Tablet stars of the ‘right’ and ‘left’ hands and of the ‘left foot’ of Gud-elim are referred to. XII.. Tux CONSTELLATION OF THE Held-beast. . The one at the end of the forefoot near the hand of the Centaur—o (3). . The one at the bend of the same foot—a (3). . The foremost of the two over the shoulder-blade—€ (4). The hindmost of them— 7 (4). The one in the middle of the body of the Wild-beast—40 (4). The one in the belly under the flank— (5). . The one at the thigh—f (5). . The most-northerly of the two at the outgrowth of the thigh 2 (53. 9. The more-southerly-one of them—p (5). 10. The one at the end of the loins—s (5). 11. The southern-one of the three at the end of the tail—7 (5). 12. The middle-one of the three—« (4). 13. The more-northerly-one of them— « (4). 14. The more-southerly of the two in the neck—» (4). 15. The more-northerly one of them—p (4). 16. The foremost of the two in the muzzle—y (4). 17. The hindmost of them—4 (4). 18. The most-southerly of the two in the forefoot—e (4). 19. The more-northerly-one of them—8 (4). [nt a1 O» Ot d oo bo iI? PRIMITIVE CONSTELLATIONS. [ur Nineteen stars in all, whereof two (are) of the 3rd magnitude, eleven of the 4th, six of the 5th.’ Note. The Nakhab Lig-bat (Vide sup. p. 110) appears on the famous Section of the Euphratean Planisphere discovered by Geo. Smith ‘in the palace of Sennacherib’ (Vide As. Discvveries, 1875, pp. 407-8). It is placed in the Outer or Southern Circle of the Planisphere, and below the Scorpion (Vide Bezold, Cat. iv. 1885). According to the arrangement of Aratos, the ZAérion is included in the Centaur (Vide sup. p. 11); and in the West it ultimately became Lupus, the largest common wild-beast, and also a type of Darkness, for the L/gbat is one of the Demon-animals overcome by the Sun-yod or other Light-power. It appears to be figured on the monuments (Vide I. A. J. III. xlv. * Emblems on Black Stones from Babylon’). Apropos of monsters and combinations of animal-forms, Bêrôsos, when speaking of the primeval Darkness and Chaos, the mythical and mystical Scorpion-and-dragon period, says :—‘ Other human figures were to be seen with the legs and horns of goats [= Satyrs]; some had horses’ feet, whilst others united the hind quarters of a horse with the body of a man [= the archaic Centaurus-type]. Bulls likewise were bred then with the heads of men ; aud dogs, with fourfold bodies, terminated in their extremities with the tails of fishes [Cf. the Capriorn-type]. In short, there were creatures in which were combined the limbs of every species of animals. Of all which were preserved delineations in the temple of Bélos’ (Chal. 1. 4). XIII.—' Tue CONSTELLATION OF THE Censer. 1, The more-northerly of the two in the base—y (5). III] THE HIPPARCHO-PTOLEMY STAR-LIST. LI3 . The more-southerly-one of them—e (4). . The one in the midst of the Litile-aliar —98 (4). . The northern of the three on the altar-hearth—a (5). . The more-sontherly of the two remaining and together—f (4). ` . The more-northerly-one of them— (4). . The one at the end of the flame—é (4). Seven stars in all, whereof five (are) of the 4th magnitude, two of the Sth.’ -] oC? Ot Co bo Vote. As to this important little constellation the Altar or Censer, vide sup. p. 67 ; inf. pp. 180, 216-18. X1IV.—‘ THE CONSTELLATION OF THE Southern Crown. 1. The foremost outside the sonthern cireumference—a (4). 2. The hindmost of them at the Crown—e (5). 3. The one behind this—¢ (5). 4. The one besides behind this—f (4). 5. The one after this in front of the hip-]ointof the Archer—7 (5). 6. The one after this and more-northerly than the bright-one in the knee (of the Archer)—A (4). «. The one more-northerly than this— (4). 8. The one besides more-northerly than this—6 (4). 9. The hindmost of the two preceding-ones near this one, in the northern cireumference—yp (6). 10. The foremost of the two dim-oues—v (6). 11. The one before this at some distance— (5). 12. The one besides before this—« (5). 13. The remaining and more-southerly-one of the aforesaid— à (5). Noe in all, whereof five (are) of the 4th magnitnde, six of the 5th, two of the 6th.’ Note. The Stephanos Notios is noticed by Aratos, but even in his day it had not yet received this name :— ‘Other few Below the Archer under his forefeet, ‘Led round in circle roll withont a name’ (H. D. 399-401). Here is the germ of the name Crown, which illustrates how strong is the principle of reduplica- tion even in late times, the Sign being merely 8 IIj PRIMITIVE CONSTELLATIONS. [ur a reduplication of the Northern Crown. So, ages later, Leo Min. was put over the back of Leo. I would call attention to the fact, that the Sagittarius of Aratos evidently resembled the Euphratean type, and not the ordinary classical and modern type of the constellation-figure, 1n the position of his forelegs or leg, which were over the Corolla, instead of being immediately behind it, as e.g., on the Farnese Globe. This is one of the innumerable interesting indications that Aratos had before him constellation-figures whose prototypes belonged to Western Asia. Flam- steed (Atlas Coelestis, 1729) places the Corona Australis between the two forelegs of the Archer. Proctor, improperly, places the two forelegs in the middle of the Crown. XV.—‘ THE CONSTELLATION OF THE Southern Fish. 1. The one in the mouth, the same as at the beginning of the Water—a (1). . The foremost of the three at the southern circumference of the head — (4). . The middle-one of them—y (4). . The hindmost of the three—é (4). . The one at the fin—e (4). . The one at the sonthern spine of the back—zp (5). . The hindmost of the two in the belly—£ (5). . The foremost of them—4A (4). 9. The hindmost of the three at the northern spine—y (4). 10. The middle-one of them—é (4). 11. The foremost of the three— (4). 12. The one at the end of the tail—« (4). 12 stars in all, whereof one (is) of the Ist magnitude, nine of the 4th, two of the 5th. The Unformed-stars around the Southern Fish. 1. The foremost of the bright-ones in front of the Fish— u Microscop. (3). 2. The middle-one of them—1 (3). 3. The hindmost of the three—2 (3). 4. The dim-one in front of this—-@ Microscop. (5). t2 CO ST C» Ct H- CO ri | THE HIPPARCHO-PTOLEMY STAR-LIST. IIS 5. The more-southerly of the two remaining-ones—6 (4). 6. The northern-one of them—4 (4). Six stars in all, whereof three (are) of the 3rd magnitude, two of the 4th, one of the 5th.’ Note. Ktésias of Knidos, the famous physician, who is said to have returned to his home in B.c. 398, and the loss of whose works on Persia and Assyria is so much to be regretted, related that the Piscis Australis, the ‘ Great Fish,’ as it was called, was first in a lake at Bambykeé (== Hieriipolis), the modern Membij, called in the treatise On the Syrian Goddess, Hiré (‘the Sacred’), and which was not far from the ancient Hittite capital Gargamis (Eg. Qirqamisha, Sem. karkhemish), to the importance, religious and otherwise, of which it succeeded. In this lake the Fish was said to have saved the life of Derketó (Vide inf. p. 224) daughter of Aphroditó ; and a reduplication of this idea represented it as having also saved Isis. It was akin to the zodiacal Fishes (Vide Kastas. xxxviii. ; Schol. Arat. Phainom. 239 ; Schol. German. in loc.; Hégésias, ap. Hyginus, Poet. Astron. ii. 41). Similarly, Diogenités Erith- rakos (ap. Hyginus, Jb. 30) related that Venus and Cupid having come to the river Euphrates and bemg alarmed at the sudden appearance of the giant Typhón, threw themselves into the water, ‘ et ibi figuram piscium forma mutasse. So Manilius :— * Scilicet in piscem sese Cytherea novavit, Cum Babyloniacas submersa profugit in undas ' (Astronomicon, iv. 580-1). Here, as ever, really early Greek legend connects the Signs with Western Asia. At Bambyké fishes were regarded as sacred (Peri tés Sy. The. xiv.). Ka, the primitive Fish-god of Eridu (* the Holy-city,’ g * 116 PRIMITIVE CONSTELLATIONS. [ 111 = the original Hierápolis), once actually on the shores of the Tihamtu saplitu sa Tsit-samsi (‘the Lower Sea of the Itising-sun,’—the Persian Gulf), and his solar son Marduk, as Kha-Ea (‘the Fish-of-Ka’), with the Semitie consorts sub- sequently bestowed upon them, in accordance with the Semitic idea of male and female divine couples, are the true source of the other piscine divinities of Western Asia, and of constellational reduplications of a Fish. The thirtieth lunar asterism is Gusirabba (‘the Yoke of the Sea’) = Sem. .Vabu-tamti (‘the Proclama- tion of the Sea’) —£, e, m Sug. These stars form a ‘yoke’ thrown across the ecliptic near the shore of the great celestial sea (Vide sup. p. 84) which extends thence to the Kam. Jn WW. A. J. V. xlvi. No. 1, Rev. l. 1 Gus/rabba is identified with the Kakkab Nun-hi, pronounced .Vun-pé (Tub. 82-8- 16, i. Ob. 1. 21), ‘the Lordly-city' (= Eridu). The asterism located on the margin of the heavenly sea was thus the appropriate patron of the city whieh stood on the margin of the earthly sea; and in IF. A. I. III. lvi, No. +, Rev. 1 we read :— l. Kakkab Dil-bat ana kakkab Tamti dikhu. ‘The-constellation Venus to the-asterism of the Sea (is) opposite. 2. The-constellation Venus to the-constellation of the Fish (is) opposite. 3. The-constellation Venus to the-constellation of the Goat-fish (is) opposite.’ In this case the Fish appears to be the Piscis Australis. In Tab. 81-7-27, 94 (Bezold, Cat. iv. 1803), which is one of the three surviving Fragments of the Euphratean Planisphere, we find the constel- lation (Ak.) Sila-da-khu-bi (* The Fish-of-the-Canal’) as the Sign of the Outer or Southern Circle of the Iit ] THE HIPPARCHO-PTOLEMY STAR-LIST. Li? eleventh month Zdu As-a-an (‘The Month-of-the Curse-of-rain’) whose zodiacal Sign is the Water- pourer. The ‘canal’ is, of course, the stream from the Urn of aquarius, the Water (Sup. p. 87), which enters the mouth of the ‘Great Fish '.at the bright star Fomalhaut ( — Ar. Famm-al-Hát, * Mouth- of-the- Fish "). Dupuis eoncludes his very learned account of the heavenly Signs, ‘Nous terminons ici [/.e., at the Southern Fish] lénumération des Constellations connues des anciens, et dont l'origine se perd dans la nuit des temps.’ He had done what he could, and had enough of refined common sense not to give baseless theories of the origin of the Figures of the heavenly Olympos, but to perceive that the facts were concealed by a veil then impenetrable. Thanks to modern scientific research, the veil can now be taken away. The Catalogue concludes :— ‘The stars at the southern part (of the Sphere are) 316 in all, whereof 7 (are) of the lst magnitude, 18 of the 2nd, 63 of the 3rd, 164 of the 4th, 54 of the 5th, 9 of the 6th, 1 nebulous. And the stars at the Northern Hemisphere are 360 in all. And together the fixed stars (are) 1022 in all, whereof 15 (are) of the lst magnitude, 45 of the 2nd, 208 of the 3rd, 474 of the 4th, 217 of the 5th, 49 of the 6th, 9 dim, 5 nebulous, and the Tress’ Such, then, is the famous Hipparcho-Ptolemy Star-list. It is as truly remarkable in a historical and archaeological connexion as astronomically. No one now will suppose that Hipparchos sat down, commenced a series of stellar observations, and ultimately himself compiled the entire List. Such great achievements are more gradual; they represent the outcome and result of centuries of slowly maturing thought and patient observation. As the 118 PRIMITIVE CONSTELLATIONS. [III constellation-figures belonged to Western Asia, so was it the birthplace of those ancient star-lists upon which this is founded. There was no difficulty in the matter of intercommunication. A cloud of witnesses testify to the connexion between the wisdom of the East and the earlier sages of Hellas. The treasures of the library of Alexandria, the lore and writings of such Chaldaean sages as Kidên, Naburianos and Soudinos (Vide Strabo, XVI. i. 6), were at the service of Hipparchos; and the cuneiform script itself continued to be employed down to the commencement of the Christian era, whilst various Orientals, of whom Bérésos is a familiar example, busied themselves in the translation of the wisdom of the Chaldaeans into the all-pervading language of Alexander and his successors. These external facts, upon which scarcely sufficient stress has been laid, are naturally duly corroborated by the internal evidence, viz., by a comparative examination of the astronomical and astrolovical writings of Hellas with those of Western Asia. This important circumstance will be fully appreciated by the careful reader of the foregoing notes on the several constellations, As a remarkable illustrative instance I may mention that M. Oppert has demonstrated that a passage in the Admayest (v. 14) is actually a translation of a cuneiform Tablet (No. 400, Strassmaier) of the seventh year of Kambujiya (Xambysés) II., p.c. 523-2. I do not further refer to these matters at the present stage of the enquiry; but I may mention that in IT. D. the reader will find illustrations from Baby- lonian originals of the constellations of the Archer, Scorpwn, Goat, Dog, Bull, Water-snake, Crow, Horse, and Claws (Vide also sup. p. 68). Before journeying eastward we must first trace backwards r1] THE HIPPARCHO-PTOLEMY STAR-LIST. IIO the history of the constellation-fignres in regions Hellenie; and will next pursue the investigation throughout the period from Eudoxos to Hésiod. Note-—Map of the Northern Hemisphere as viewed from Phoenicia (Tyre), B.c. 1200. The constellations and stars as shown are :— Dib (the Little Bear). Dub Kabir (the Great Bear). Nákhásch (the Serpent). Képh ( =" Képheus’). Bouger (the Herdsman), with the star Aish (the Bearward). Naazer (the Northern Crown). Harekhal ( = ‘ Héraklés, the Kneeler). Kinnér (the Lyre). Tsippár (the Bird). Qassiu-peaér ( = ‘ Kassiepeia’). Barsav ( —* Perseus’). Rakkov (the Charioteer), with the star Aiz (the Goat). Eischmiin (the Snake-holder). Khaits (the Arrow). Nesher (the Hagle). Nakhír (the Dolphin). Pegah-süs (the Horse). Adámáth (= * Andromeda’). Sholésh (the Triangle). Teleh (the Ram). Aleph (the Bull), with the star-cluster K?mah (the Pleiad). Thomim (the Twins). Sertan (the Crab). Layish (the Lion), with the star AMelekh (the King = Regulus). Erek-hayim (= * Erigoné, the Virgin), with the star Zera (the Har-of-corn — Spica). Perosüth (the Claws—of the Scorpion), holding the circular Altar (Sup. p. 69). Aqrab (the Scorpion). Kesil (the * Strong’ = Ortén). Nákhásch Maim (‘the Snake of the Waters ' — Hydra). Asour (the Bowl. Vide Hésych. in voc.). Ouraib (the Crow). Keleb Maim (‘the Dog of the Waters ' = Procyon). CHAPTER IY. The Constellations in Greek Literature from Hudoxos to Hésiod. We learn from Ptolemy that cir. p.c. 283 two Greek astronomers Aristillos and Timocharis made a cata- logue of eighteen of the principal stars with their declinations. The circumstance shows the activity with which astronomical studies were pursued in Hellas at this period, i.e., about thirteen years before the composition of the Phainomena of Aratos ; but, as the labours of these two observers, who probably formed part of a far more numerous company of students, belong rather to the subject of astronomy proper, I pass on to Eudoxos of Knidos, a city on the lXarian coast. For, it is to be observed, that the early Greek sages who are connected with astronomical lore nearly all belonged to Asiatic Hellas and the islands adjacent, an instructive and highly significant cireumstance. ‘Thus amongst them we find Pytha- goras of Samos, Kleostratos of Tenedos, Oinopidés of Chios, and Thalés, Anaximandros, and Aristagoras of Milétus. The early pioneers of science are deservedly respected, since nothing is so difficult as the beginning ; and the performances of Eudoxos, although eomparatively feeble, were relatively great. He lived cir. m.c. 403-350, and his astronomical works, amongst which were the Phainomena (* Heavenly Display’) and the Enoptron (* Mirror’) ? 1v | THE CONSTELLATIONS IN GREEK LITERATURE. I2I are lost, except so far as they have been preserved in the Phainomena of Aratos, and in the Exéyésis (‘Commentary’) of Hipparchos upon the combined Phainomena of the two earlier writers. It is sad also to think that all the other works of Hipparchos himself, the greatest astronomer of antiquity, have likewise perished. Cicero, in an interesting passage, states that ‘Gallus assured us [that the] solid and compact [model] globe was a very ancient invention, and that the first [ Hellenic] model had been origin- ally made by Thales of Miletus,’ who lived cir. B.c. 636-546, and was renowned, amongst other things, for having fallen into a well whilst star-gazing (Vide Platón, 7heaitétos, Yxxix.). ‘That afterwards Eudoxus of Cnidus, a disciple of Plato, had traced on its surface the stars that appear in the sky, and that many years subsequently, borrowing from Eudoxus this beantiful design and representation, Aratus had: ilustrated it in his verses, not by any science of astronomy, but by the ornament of poetic description ' (De Republicâ, 1i. 14). Aratos, then, had before him the two prose works of Eudoxos above mentioned, one or more star-maps with constellation-figures, and à globe; and from these materials, and not from any astronomical observations of his own, he constructed his poem. And here I may observe, that many differences in the description of constellation-figures which appear to be contradictory, are not really so, inasmuch as they originate, in most cases, from the circumstance that in one instance the figure is taken from a star-map, in which case the stars appear as we see them from the earth; whilst in another the ficures may be taken from a globe, in which case the stellar positions are reversed, inasmuch as the earth, ] 22 PRIMITIVE CONSTELLATIONS. [1v the standpoint of the spectator, is supposed to be at the centre of the globe, whilst actually we look at the globe from the outside. Eudoxos summarized the astronomical observations of previous times and of his own era; and it appears, alike from the Phainomena of Aratos and from the /xégésis of Hipparchos, that, in his day, the names of the primi- tive Greek constellations were the same as at present. Sir G. C. Lewis observes that the method of Eudoxos ‘was to conceive the starry heaven as distributed into constellations, with recognized names, and to define them partly by their juxtaposition, partly by their relation to the zodiac, and to the tropical and arctic circles... He gave a sort of geographical description of their territorial position and limits, according to groups distingnished by a common name. The constellations had been named before the time of Eudoxus’ (Astron. of the Ancients, p. 149). Therefore, we observe that, beyond all question, our familiar constellation-names existed amongst the Greeks in the fifth century s.c. Thus we are at once delivered from the baseless theory that Alex- andrian poets and grammarians were in the habit of inventing coustellation-figures at their own sweet will, and then tacking on to them any particular myths and legends which might seem appropriate. Platón, the master of Eudoxos, after having spoken of sun, moon, ‘and five other stars which are called the planets, and having described ‘ the fixed stars’ as ‘divine and eternal animals, ever abiding and revolving after the same manner and on the same spot, observes:—' Vain wonld be the labour of telling about all the figures of them moving as in dance . . . to attempt to tell of all this withont Iv | THE CONSTELLATIONS IN GREEK LITERATURE. 123 looking at the models of them would be labour in vain’ (Ap. Jowett, The Dialogues of Plato, iii. 622-8). From which very interesting passage we learn three things, (1) That he was acqnainted with the figures of the stars, /.e., the constellation-figures; (2) That their motion was regarded as a mighty kosmic dance, a view often brought before us by the lragedians, and which has an important connexion with actual ritual; and (3) That there were in his time models of the constellation-figures, ùe., globes and spheres. Thus, according to Diogenés Laertios, Anaximandros, B.C. 610-547, the immediate philo- sophical successor of Thalés, ‘was the first person [he knew of] who drew a map of the earth and sea, and he also made a globe’ (Peri Lion, n. 3). In statements of this kind by Classical writers the introducer, or the popularizer, is constantly described as the inventor. So Diogenés, in the same passage, says that Anaximandros ‘was the first discoverer of the gnomon; and he placed some in Lakedaimón on the sun-dials there, and they showed the solstices and the equinoxes. Bnt, as a matter of fact, Anaxi- mandros was not * the first discoverer of the gnomon ' ; for, as Hérodotos (ii. 109) truly says, ‘The gnomon with the division of the day into twelve parts, was received by the Greeks trom the Babylonians.’ From an early period the Asiatic Hellenes had been famihar with maps and other representations uranographic and geographic. Thus, Hérodotos (v. 49) states that Aristagoras produced to Kleomenés of Sparta ‘a bronze tablet, wherenpon the whole circuit of the earth was engraved, with all its seas and rivers.’ Before proceeding to consider the constellations as they appear in the ‘ tragic triad of immortal fames,’ 124 PRIMITIVE CONSTELLATIONS. [1v we mav notice several other statements in this con- nexion. Oinopidés, cir. s.c. 500-430, was said by some to have ‘discovered’ the Zodiac, £e., the obliquity of the sun’s course; whilst others stated that this knowledge he ‘derived from Egypt. The first statement is historically ridiculous, the second quite possible; but the meaning of the apparently absurd assertion is that Oinopidés doubt- less taught, and perhaps wrote on, this scientific fact, the discovery of which Pliny, with equal want of wisdom, attributes to Anaximandros. Unfortunately the slstrologihe Historia of Eudóémos, the disciple of Aristotle, is lost, or we should have known much more upon all these matters. As to the Zodiac, Pliny gravely informs us that ‘ Signa in eo Cleostratus [who ‘lived some time between B.c. 548 and 432 ’] et prima Arietis ac Sagittariti’ (Hest. Nat. n. 6). He might as well have stated that So-and-So put the letters in the alphabet; but, doubtless Kleostratos was a popularizer of the Babylonian Zodiac, which, with its famous Twelve Signs, has been adopted by nearly all the world. A far more important assertion, when rightly understood, aud one which was literally received by Sir Isaac Newton, is made by Clement of Alexandria, who says :—' Hermippos of Derytos [ cir. A.D. 100] calls Cheirón the Centaur wise ; about whom he that wrote The Battle of the Titans | Probably either Arktinos, cir. p.c. 776, or Eumélos of Korinthos, cir. B.C. 760.] says, “that he first led the race of mortals to righteousness, by teaching them the solemnity of the oath, and propitiatory sacrifices and the figures of Olympos ”’ Stromata, 1. 15). The reading cýpar ’Odvprov has also been suggested. Lewis (p. 76) vainly endeavours (oxjpat’ “Odvprrov, Iv] THE CONSTELLATIONS IN GREEK LITERATURE. 125 to show that the constellations are not intended, whilst admitting that Clement understood the passage as referring to them. His objection that ‘the third subject of his [Cheirón's] instruction can hardly be the forms of the constellations, which have no con- nexion with morality’ (Italics mine.], is completely answered by a perusal of the Poem of Aratos, where their connexion with ‘morality’ and the goodness of the gods is remarkably set forth. But further: this linking of ‘the figures of Olympos’ with the oath, sacrifices, and morality generally, strongly shows the archaic character of the quotation, inas- much as it exactly reflects the mental standpoint connected with the Babylonian Boundary-stones, sometimes incorrectly called ‘ Zodiacs,’ and which have portrayed on them sun and moon and com- binations of constellations and other figures, sculp- tured in their character of daimonic guardians, and not according to uranographic position. From their lofty heights the Host of Heaven looked down with keen eyes upon the race of man, and either marked his delinquencies or cheered his spirit, when walking humbly with the gods. And Cheirón (the ‘Handy, 7e. ‘Skilful’) himself, so prominently connected in myth and legend with wisdom and goodness, and raised to heaven as the constellational Centaur, is but a reduplication of those Huphratean compound figures, man-bulls and the like, in which a sapere UOTE of wit and strength is symbolicaliy expressed. About the year B.c. 432 Metón and Euktómón, two Athenian astronomers, introduced the famous cycle of 19 years, the évveakaióexa xuxra faciwvod Ņerioro (Aratos, Diosémeta, 21).; and, speaking of the origin * 126 PRIMITIVE CONSTELLATIONS. [iv of the constellations, K.O. Müller observes that ‘in the 85th Olympiad, Euctómón was acquainted with the IVater-bearer, the Arrow, the Eagle, the Dolphin, the Lyre, the Scorpion, and the Horse? (Scientific AMythol. p. 187). We know this because Geminos of Rhodos, cir. 2.c. 77, in his Lisagdgé eis ta Phainomena, records various observationsof luktémón in connexion with these figures (Vide Petavius, L’ranoloyion, p. 64 et seg.). In illustration of the arehaic origin of the coustellation-fieures the circumstance is very impor- tant. But it affords no assistance to the view that they came into existence comparatively late in Greek history. Of what value to such a theory would be the remark that Paradise Lost shows that Milton was acquainted with the Lull, the Snake-holder, the Twins, the Crab, the Léon, the Virgin, the Scales, Capricorn, and the Pleiades? If it be replied, We know obiter that Milton was also acquainted with other constellations, then the same rejoinder equally applies to Euktémon. The stellar weather calendar preserved by Geminos shows that the Athenian astronomer was also acquainted with the Dog, Uriin, the Hyads and Pleiads, the Crown, and the Bird (there called /htinos = Lat. Milius, the * Kite"). Yet will anyone pretend that he did not know the Lesser Bear, which Geminos does not connect with him, but whieh was well known to his contemporary countryman Enuripidés, although he was not an astronomer but a poet? It 15 of course obvious that Euktémón mentions certain constellations because they were particularly connected with meteorology; not because they were the only ones with which he was acquainted. If such an insignificant figure as the wirrow was familiar to him, how eertain it is that a iv | THE CONSTELLATIONS IN GREEK LITERATURE. I27 he knew the larger and more important Signs. Müller continues :— There is nothing mythological in any of these appellations, viz., in those of the Water-pourer (not * Water-bearer’) and the other six constellations above mentioned. Now itis just because Miiller is so great an authority, and one ever to be remembered with deep respect, that his singularly erroneous views on this subject require a careful refutation. It is quite unnecessary to notice num- bers of foolish modern books about the constellations, most of them repeating old errors, some also inventing new ones ; but the great German savant, especially since his conclusions were entirely accepted by such a writer as Lewis, cannot be passed over in silence. It 1s obviously incorrect that there is ‘nothing mythological’ in these names. Take e.g., the Dol- phin: we are at once reminded of the legends and myths of Poseidón, Arión, Palaimón, Dionysos, Apollón Delphinios, and the famous horse-headed Démétér of Phigaleia who held a Dolphin in one hand. And similar considerations apply to the other constellation-names. He proceeds :—‘ The names are, for the most part, given to the constellations from their figure [Italics mine.], and also partly from their relations to atmospherical phenomena. Now here I beg the reader's special attention, for we are at the parting of the two ways,—the one leading to Nescience disguised as knowledge, the other leading to a knowledge of historical and psychological development. No unprejudiced observer, having his mind free from any special prior ideas on the subject, would, after an examination of the stars of the Water- pourer, Eagle, Dolphin, Lyre, and Horse, be necessarily reminded of these respective figures ; for the simple 128 PRIMITIVE CONSTELLATIONS. [1v reason that the natural arrangement of the stars does not sufficiently resemble such forms. On this point [ appeal to heaven itself. The assertion that the names arose from natural configuration is therefore unprovable, absolutely baseless, and merely repeats the fact that such names exist. The fact itself, the real cruz, Miiller could not explain. What actually took place was this :—The constellation-former, when he came to lis task, had already certain figures, which represented certain ideas, in his mind; and he accommodated the natural arrangement of the stars to these figures. Thus, e.g., he arranged the stars of Andromeda into the representation of a chained female, not because they naturally reminded him (or anybody else) of such a figure, but because he desired to express that idea. This explanation, which involves a clearly intelligible mental process from first to last, will be abundantly demonstrated in the sequel; but, so far as I know, it has never yet been clearly laid down. I am, of course, aware that the actual configuration of the stars naturally suggests certain figures such as crowns, serpents, rivers, and (the two most remarkable instances) Taurus, as a Demi-bull, and Scorpio. The science of language well illustrates this feature in the origin of constellation-figures. Thus, a considerable number of words are the direct product of onomatopeia and interjectional cries ; but a far larger number have been formed by an occult imitation ( Vide R. D. Jr., Language, and Theories of its Origin, 1881), which it will be the task of the scientific linguistic of the future to reveal So, a certain number of constellations owe their origin to the obvious suggestions offered by the starry host; iv ] THE CONSTELLATIONS IN GREEK LITERATURE. I 29 but by far the greater number are formed by an occult imitation, on lines of suggestion which have not hitherto been disclosed. And even in the case of obvious suggestions such as the Bull, —' very like him he the stars’ ( Aratos, /7. D. 168),—the Scorpion or the ;Nerpent, the particular form which the stars seem to indieate naturally, is not accepted merely on that account. It has also to be a figure which has already a distinct religious or kosmical signifi- cance in the mind of the constellation-former. As noticed, Müller says that the coustellation-names were partly given in connexion with atmospherical phenomena. This is true as regards the Water- pourer, but how Miller could have known it to be true I am not aware. Speaking of Aquarius Prot. payce remarks, ‘Babylonia is still reduced to an impassable marsh by the rains of January’ (Astron. and Astrol. of the Babs. in Trans. Soc. Bib. Archaeol. ii. 164). But the names Arrow, Eagle, Dolphin, Lyre, Scorpion, and Horse, are not in anyway connected with such phenomena. Müller continues :—‘The Ait, although not mentioned by any ancient poet [How can he tell? The greater part of ancient poetry is lost.], must have received that name before the time of Cleostratus, who placed the Kid beside it. It is obvious that he supposed the name to signify “goat,” whereas it originally denoted the "storm-star."" Now the Aix is not a constellation, but a particular star, Capella (a Aurigae); and therefore even if he were right about the original meaning of the name, it would not assist his state- ment that the names of constellations were often given in connexion with atmospherical phenomena. The ignorant Kleostratos did not even, it seems, 9 130 PRIMITIVE CONSTELLATIONS. [1v know the meaning of so common a Greek word as àt! If any man ean believe this, let him believe it. Buttmann, to whom Miiller appeals in support of this remarkable statement, merely says (in Ideler, Sternnamen, p. 309) that Aie practically meant ‘Sturmwind,’ just as deyis eame to mean a ‘rushing storm.’ He does not deny that ££ means ‘goat’ (Cf. Hérod. iv. 189). Thus Mr. L. R. Farnell observes, ‘We have the title peravaiyis applied to Dionysos, and, as this god has much to do with goats and nothing at all with whirlwinds [This is incorrect, vide R. B. Jr, (c D ML mz 195. ] it could only (?) mean * the wearer of the black goat-skin," and it is so explained by the Scholiast on Aristo- phanes, Acharn. 1467 ( Cults of the Gh. States, 1. 97). But, to go to the root of the matter, without further detail at this point in the enquiry, one of the names of the star Capella at Dabylón was „iskar; and Askar ‘was really a Sumerian word for “goat” ’ (Hommel, in Proc. 5. D. A. Jan. 1896, p. 20; as to the Storm-goat, vide m7. p. 218). Müller may truly say that the Aix received its name ‘before’ the time of lxleostratos. He continues :— Its mythological reference afterwards arose out of this misconception.’ But, as we have seen, there was no misconception. Everyone knew that ‘Goat’ meant goat. Possibly it may be objected that Capella was called the Gout at Babylon by a remarkable accidental coincidence, just as the North American Indians call the seven Waim-stars the Bear. I therefore add that in the 3abylonian sphere the Chariot (— .lur/ga) adjoined the Aull and the Goat-star (Vide R. B. Jr., The Connexion between Babylonian and Greek Astronomy, in The Academy, Nov. 10, 1894); and, on the IV | THE CONSTELLATIONS IN GREEK LITERATURE, 131 Babylonian monuments, the Olenian (roat (Vide inf. p. 221) appears carried on the arm of a divinity (Vide RB Jr 2S. i. BU View v.p: 24). And this disposes of the next and last mistake of Miiller in this connexion. He says, * The awkward collo- cation of many of these forms, and the strange way in which they cross each other [They do not cross each other. | —the Goat and Auriga for instance, seem to indicate a variety of sources.’ Additional comment is needless. In further illustration of the principles employed in the forming and naming of constellations, I will take the instance of the Arrow, which, as we have seen, was known to Euktémón, and is mentioned by Müller in support of his theory. There was, he says, ‘nothing mythological’ about it, and it was named from its ‘figure.’ If any constellation conld support this view, surely the Arrow would. In the Hipparcho- Ptolemy Star-list it consists of five stars, fairly in a line (Vide sup. p. 44), and, according to Müller, some unknown observer remarked these par- ticular stars, then thought they resembled an arrow (which to a certain extent they actually do), and then grouped them together in a constellation called the Arrow, an appellation which all the world accepted. On reflection we observe that this really tells us nothing except what we already knew, /.v., that these stars form a constellation called the Arrow. But, it may be asked, Why did not the observer regard these particular stars as resembling a spear or a sceptre? In the abstract he might just as well have done so. To such a question no answer is possible on the part of Müller aud his followers. They could only repeat, as usual making capital of Dres 132 PRIMITIVE CONSTELLATIONS. [1v nescience as if it were knowledge, that the whole circumstance was an accident of fancy ; it chanced that tbe constellation-maker selected an arrow. From this vicious circle we escape at once as soon as we know the real fact of the case, /.c., that the Arrow is supposed to be shot from the bow of the Kneeler amongst the Birds. Hence, although apparently so insignificant a constellation, it 1s as old as the Kneeler, of which Aratos says, * Of it can no one clearly speak, Nor to what toil he is attached ; but, simply, Kneeler they call him ' (H. D. 64-6). It was an archaic Sign the primitive history of which had then long since faded from general memory. Now we see that there was no accident of fancy in the selection of an arrow, instead of a spear or a sceptre ; and it will be observed that in the stellar description the point of the Arrow is, as of course, turned from the Kneeler. In the abstract, it might just as well have been turned either way. So we see that in this crucial instance, which at first sight appears fully to support Müller's view, his theory breaks down altogether. The .irrow has a mytho- logical reference, and it is not named from its ‘figure’; but, in accordance with the principle I have laid down, the constellation-maker accommo- dated the natural arrangement of the stars to a certain particular idea previously existing in his mind (As to the Arrow, vide also Sem. pp. 163-4). Kuripidés, m.c. 480-406, very properly places ‘ the dwelling of Atlas’ (Hérak. Mainom. 405), — Ph. Atel (‘the Darkness. Vide Sayce, /ferod. p. 416) in the west (Cf. Hippol. 1053 ; vide nf. p. 139). It is the Darkness which raises, makes visible, and sustains on IV] THE CONSTELLATIONS IN GREEK LITERATURE. 133 high ‘the sphere of the shining stars’ ( Orestés, 1685), whieh formed the frame of Argos, ‘the all-seeing, gazing with spangled eyes, some eyes beholding at the rising of stars, and others closed at their setting ' (Phoinis. 1115-17). This ‘ star-faced ether of Zeus is wont to dance’ (/ón, 1078-9), to take part in the great kosmic nature-dance (Vide sup. p. 123; R. B. Jr., Gr. D. M. Y. 108 et seg.) ; and human dancing is, to a large extent, imitative, and saered or semi-sacred in origin. The sun ‘euts his way through the stars of heaven’ (Phomis. 1), i.e., through the Signs of the Zodiae, to the obliquity of which (Vide sup. p. 124), connected in legend with the erimes of Atreus and Thyestés, the poet also refers. ‘ Then, in truth, Zeus changed the shining paths of the stars and the light of the sun’ (Élek. 727-9; Cf. Orestés, 1001-10). He mentions the constellation of the Tirins: * Kastór and Polydeukés in the clefts of the sky’ (bid. 1636), ‘the Tyndaridai, sons of Zeus,’ in * the sphere of the shining stars’ (bid. 1685-9). Also the two Bears: ‘Twin Bears with the swift-wandering rushings of their tails guard the Atlanteian pole’ (Le/rithods, Frag. i. ap. Clem. Alex. Stromata, v. 6), a piece of orandiloquent inappropriateness, as the motion of the Bears is ‘slow and solemn,’ and they are by no ineans ‘twins. In another passage (/ón, 1141-58), he describes ‘saered tapestries,’ ‘spoils of the Amazons, i.e., connected with the non-Aryan east, with figures wrought on them a marvel to behold, such as * Heaven collecting the stars in the 1 ‘The Amazons were the warrior priestesses of the great Asiatic goddess, whom the Greeks called the Artemis of Ephesos, and who was in origin the Istar of Babyionia modified a little by Hittite influence’ (Sayce, Rel. Anct. Babs. p. 235). i34 PRIMITIVE CONSTELLATIONS. [iv cirele of ether, the Sun, Hesperos, ‘ black-robed Night’ followed by the stars, of which he names ‘ the Pleiad’ (reads), ‘sword-bearing Orión? the Bear (= Ursa Maj.) and the Hyades. These latter stars he is stated to have said in the Phaethon were three in number (Schol. m Arat. Phainom. 12). Euripidêôs, like Ptolemy in his Star-list, uses the term ‘ Pleiad’ for the group of the seven Pléiades regarded colleetively. Elsewhere he speaks of ‘the Pleiad with-seven-paths' (Orestés, 1005; Iph. en Aud. 8), and ‘the central Pléiades (Helené, 1489), in allusion to their position in the heavens. He applies the feeble epithet ‘nightly’ to Orión (Ibid. 1490). The sword of Orión, ‘ensifer Orion’ (Ovid, Fasti, iv. 388), equally appears in Aratos ( Phainom. 588) and in the Hipparcho-Ptoleiny Star-list. Serios 1s mentioned (Iph. en Aul. 7) as being ‘near’ to the /’7eiad; and in another passage (/:/e/. 468) Pleiads and Hyads are named together in Homerie fashion, as wrought upon the shield of Achillens. O. Müller, speaking of the Family-group (AZpAeus, Kassiepela, Andromeda, and Perseus), says,—‘ These constellations were not known to Greek poetry before the time of Alexander, and no trace of them can be pointed out until they make their appearance on the sphere of Eudoxus deseribed by Aratus ;’ and adds, * To me it seems probable that by these names . it was meant to translate Chaldean [he should have said ‘ Phoenician '] appellations. As Eüdoxos died cir. B.c. 350, these four “grouped constellation- figures with names originally non-Hellenic were not first brought from the East by anyone in the train of Alexander ; nor did Eudoxos originate them auy more than Homer or Hésiod originated Orión. If it 1V) THE CONSTELLATIONS IN GREEK LITERATURE. 1 35 were a fact that they ‘were not known to Greek poetry before the time of Alexander,’ then, inasmuch as most of this poetry is lost, we could never know that this fact was true. But is this a fact, and do they suddenly appear on the sphere of Eudoxos without leaving any prior trace? Certainly not. "ophoklés and Euripidés each wrote a play called Andromeda, and the author of the Matasterismot states (cap. xvi.), that Sophoklés related how Kassiepeia had boasted that she was more beautiful than the Néreids; and afterwards (cap. xxxvi.), when speaking about the Sea-monster which, he says, Poseidón sent to Képheus on account of the boast of kassiepeia, adds: ‘ But Perseus slew it, and on this account eis rà dotpa éréOn, trrépvnua rtis mpakews avtov. 'loTope? è cabra XodokM$s èv cj 'Avópouéóg. So Hyginus (Poet. Astron. ii. 10) says that concerning kKassiepela, * Euripides et Sophocles et alii complures dixerunt ut gloriata sit se forma Nereidas praestare: pro quo facto inter sidera sedens in siliquastro constituta est : quae propter impietatem vertente se mundo resupinato capite fern videtur.’ The only fair construction of the above passages 1s that Sophoklés and Euripidés knew of the constelia- tional Sea-monster and Kassiepeia. So of Andromeda, Hyginus (Poet. Astron. ii. 11) says that ‘ Minervae beneficio inter astra collocata propter lersei virtutem ... sed de hac Euripides hoe eodem nomine fabulam commodissime scribit. Of course if Euri- pidés knew of the constellational Aassvpeia, he was almost certain to know of the constellational Andromeda, and so it is evident that he did. That Kópheus and Perseus were known as con- stellation-figures to Hellenic writers of the fifth 136 PRIMITIVE CONSTELLATIONS. [Iv century B.C., follows almost as of course; and indeed Euripidés suggestively introduces on the circumfer- ence of the shield of Achilleus Perseus holding the Gorgon's head (Elek. 459-61). Constellation-names, naturally enough, are not found plentifully in the works of poets, especially in the case of a poet most of whose works have been lost. We possess seven plays of Sophoklés, r.c. 495-406, and the titles of about 119 of his lost plays. For aught we know, he may have specified every primitive constellation of the Greeks, although, of course, this is exceedingly improbable. But, by great good fortune, a fragment of the .Vauplios which has come down to us, is of the highest impor- tance in the present connexion. It is quoted by Achilleus Tatios, Lisagég? eis ta Aratou Phainomena, cap. 1. The name of Nauplios (‘ Navigator’) is naturally attached to several personages in Greek inythico-historic legend, two of whom are confounded together by Strabo (VIII. vi. 2), who also draws some erroneous conclusions from his own mistake. Nauplios, son of Poseidón, reputed founder of Nauplia (Paus. II. xxxviii. 2), the port of Argos, and called by some the originator of the constellation Ursa Maj. (Theón, in Arat. Phainom. 27), is a repre- sentative of Phoenician knowledge and colonizaticn. Another Nauplios, a similar personage, is styled king of Euboia and father of Palamédés ( Apollod. IT. i. 5), one of the inost interesting figures in Greek mythico- historic legend. In the passage in question Nauplios is thus made to speak of him :— Oros O'édeüpe eios " Apyelov aTpaTQ cra0uóv, àp.ÜuGv kal uérpev évpr)uara: küeiv' érevEe mpárros eE évos Séxa, IV| THE CONSTELLATIONS IN GREEK LITERATURE. 137 3 ^ , > a i3 z KaK TOVOE y aUÜus ebpe TrEVTNKOVTAAS 3 L > © ^ eis yiL ovTos eis o TpaTQ hpvKTwpiay € A y 5e 7 vTvov $vXa£eu, ës O Ew onpåvrtpia "ederEe Kavédnver où Sederypéva' 'e$ebpe SaotTpwy uérpa Kal TepisTpodas, TaEELS TE TAVTAS, oUpáviá TE TATA, vav Te ToLmavTHnpaw evOaracaiwy "Apkrov otpodds ve kai Kvvós *rvypàv scu. Strabo (AVI. ii. 24) sums up the unhesitating opinion of antiquity in his dictum that ‘astronomy and arithmetic came to the Hellenes from the Phoenicians.’ He says that the latter people were led, naturally enough, to study these sciences from their commercial accounts and sailings by night ; and here, in exact accordance with this view, we find the arts of fortification, in which the Phoenicians excelled, of numbers and arithmetic, of military watch and ward, of navigation, and of astronomy, including the dividing of the stars into constellational groups and the naming of such groups, ascribed to Palamédés, a grandson of the Phoenician Poseidón (Euripidés, Iph. en Aul. 198). Homer is silent concerning the hero, and for this two reasons at once present themselves, (1) the death of Palamódes occurred prior to the opening of the ///ad ; and (2) the poet ‘sang for the glory of Greece’ (Gladstone, Juventus Mundi, p. 145); and Palamédés, a personage in many points superior to the Hellenic heroes, and, according to legend, infamously treated by them, und particularly by the poet's favourite Odysseus (Vide Hyginus, Fab. cv.) would naturally be some- what avoided by a very patriotic Hellene. Like his father Nauplios, Palamédés, as representing the historical Phoenician element in Hellas, is in almost 138 PRIMITIVE CONSTELLATIONS. [iv constant collision with the more purely Greek element, by which he is eventually overcome. But, although Homer ignores him, Polygnétos did not. In his mighty picture of the Under-world, perhaps the finest painting ever made, and which adorned the Lesché at Delphoi (Vide R. D. Jr., Tellis and Kleobeia, 1895), the Thasian master represented Palamédés playing at dice, a sport which he was said to have invented (Paus. II. xx. 3), ‘ with Sala- minian Aias and Thersités’ (Ibid. X. xxxi. 1). And what is Palamédés but the Ph. BAAL-MIDDOH’ (‘Lord-of-the-Measure’), god of numbers, figures, weights, scales, dice, letters, arithmetic, astronomy, etc.; and the latter part of whose name was under- stood as meaning ‘the Wise’ (Cf. Médeia, ‘the Wise'-woman). In Gk. legend he is particularly connected with the invention of the letters 6, ¢, x, and é (Vide Canon Is. Taylor, The Alphabet, 1883, ii. 70). Another somewhat similar personage is Aga (== Aryan root ah’, ‘to pieree,’ ‘to be sharp ’)- médés (Sem. ‘the Great-measurer, Gk. ‘the Very- wise’) who represents Phoenician constructive ability in Doiótia, and who forms with Trophónios (= Baal Tropha, tthe Lord of Cure,’ vide Bérard, Cultes Ar. p. 293), the Pair of god and god-introducer. In the last line of the passage from the .Veuplios Sophoklés sums up the astronomical aspect of the matter, bv naming the Bear as protagonist of the northern, and the Dog on bebalf of the southern con- stellation-figures ; and it will be observed that he speaks not of ^e/rios, generally merely the Dog-star, but of Awón, the eonstellation, whose /rij/dum occasum on the seventh day of Sagittarius, accompanied by 1 So Pal-aimón == Baal-hamon. 1v | THE CONSTELLATIONS IN GREEK LITERATURE. 139 tempest, had been noted by Euktémén (Vide Geminos, Lisayoye eis ta Phatnom, Cap. xvi. Calendar). The Andromeda of Sophoklés has been already referred to (Vide sup. p. 135). In an uncertain Fragment, quoted by Hésychios (in voc. Seírios) he alluded to the constellation of the Doy ; and, in the face of the evidence, is there any room for doubting whether he and Euripidés, contemporaries of Inktémón, were acquainted with the primitive con- stellations of the Greeks ? According to Aischylos, p.c. 525-456, Atlas (Vide sup. p. 182), the Titan, sire of ‘the seven wingless Peleiades ' (Heliades, Frag. vii.), groans beneath the weight of * the heavenly sphere’ (Prom. Des. 435-9). The fact that the great toil of Atlas (the * Darkness ’ ) makes his starry children the Pleiad sisters, whose name he playfully connects with zéx«a ( * ring-dove), visible, is clearly present to the poets mind, uéyie rov GOrov...év0a vvkrépov havtacudtwyv Eyovot pophas. Elsewhere he alludes to ‘the setting of the Pleiades’ (4g. 799); and their central position 1n the heavens (Vide sup. p. 134), and great general importance (Vide inf: p. 270), peculiarly connect them with the famous Sphere-supporter. The poet refers to ‘the myriad-eyed herdsman’ (Prom. Des. 581), * the earth- born Argos’ (Jhi4. 5793 vide sup. p. 183), so called since the great majority of the stars rise from and sink again to the Under-world ; and gives the starry heaven as a shield-device (Hepta epi Th’. 3883). In another passage he alludes to one chief point of interest which the stars possessed for early observers, ‘The host of the nightly stars, the bright powers bringing winter and summer to mortals’ (sly. 4-5). He connects ‘the dog Se‘rios’ with heat ( Zbid. 940). 140 PRIMITIVE CONSTELLATIONS. [1v With Aischylos it is the Titan Prométheus (‘ Fore- thought’ personified), brother of Atlas, who reveals to man ‘the risings of the stars and their settings hard-to-discern,’ as a means whereby they may have sure sign of winter, flowery spring, and fruitful summer. He, too, discovered numbers, letters, the steed-drawn chariot, ships, and the arts of divination, in fact ‘all arts for mortals are from Prométheus ’ (Vide Prom. Des. 462-514), who is thus a combina- tion of Kadmos, Palamédés and the wisdom of the Semitic east generally. Brother of the Ph. Atel, the prototype of his story was Babylonian. Lugal-tudda (‘the Lusty-king ’) ‘ brought the lightning, the fire of heaven, from the gods to men, giving them at once ihe knowledge of fire and the power of reading the future in the flashes of the storm. Like Prométheus, therefore, he was an outcast from the gods. He had stolen their treasures and secret wisdom, and had communicated them to mankind. In Babylonia, as in Greece, the divine benefactor of primitive humanity was doomed to suffer’ (Sayce, Rel. Anct. Babs. p. 294). The view which connects the name ‘ Titan’ with TiTaé == Bacire’s and titnvn = Bacirj/s 18 altogether unsatisfactory. In Sanchouniathón i. 4, Philén of Byblos translates by Tiraves a term which in the original was almost certainly ‘Nephilim’ (‘ Giants.’ Cf. Gen. vi. 4 ; vide Bunsen, Lyypt’s Place, iv. 222 ; Lenormant, Les Origines, 1. 541); and, on the whole, it is more than probable, that, from the Greek point of view, the name, is, in accordance with the old Hesiodic derivation (Theogonia, 207) conneeted with words meaning ‘ stretched,’ ‘ extended,’ etc., but in height, 4.e., as being of gigantic stature, not with reference to outstretched hands, a circumstance not Iv] THE CONSTELLATIONS IN GREEK LITERATURE. I4! in accordance with the Hesiodic story; nor, again, has the name any reference to stretching a bee (Vide Etymol May. in voe. Titanes). In Euphratean archaic myth king Etanna (‘ Sire-of-heaven’) had once ruled in the Upper-world ; and his ‘ phantom was believed to sit, crowned, on a throne in Hades along with the shades of the other heroes of old time’ (Smith and Sayce, Chal. Ac. Gen. p. 141). ‘He seems to be the Titan of the Greek writers’ (Ibid. p. 146), ie., Alexander Polyhistor, Eusebios, etc.; and his position with his fellows reminds us of the Homeric ‘ gods below that are around Kronos’ (77. xiv. 274), ‘ those below Tartaros that are called Titans’ (bid. 279). It is quite possible that the form Efan(1a) may reappear as Gk. 7-itan, for an added initial consonant is by no means unusual in Greek transcriptions, ¢.y., the Sem. VAU = Gk. AíaX (Hésychios), Sem. 'Ati = Gk. Táris. Prof D’Arcy Thompson is of opinion that the passage in which Aischylos speaks of two eagles attacking a hare (-1). 117) has an astronomical Dus, and SORA alludes to the constellations the Lagle, the Vulture (=the Lyre), and the Zare; and he refers in illustration to ‘the two eagles that devour the Hare on the famous decadrachm of Agrigentum ’ (Bird and Beast in Anct. Symbolism, p. 187). This is quite possible, and the design of two eagles attacking a prostrate hare is Euphratean (Vide Perrot and Chipiez, Hist. of Art in Chaldaea and Assyria, Vol. à. Fig. 219). Aratos notes that the Hare rises when the Eagle sets (H. D. 591, 594-5), and sets when the //agle rises (bid. 677-8, 690-1). The references to stars and constellations scattered here and there throughout the fragments of early Hellenic literature, tragic, lyric, and historic, forcibly: 1.12 PRIMITIVE CONSTELLATIONS. [1v suggest that many other similar allusions existed in works now lost. No strictly astronomical versifier appeared before Aratos, and no one else would be likely to have given a complete, or even a full list of the heavenly Signs. Any poem which did so must necessarily have been as unpoetical as most of the Phainomena itself. For the mere string of names, and probably also for the constellations as such, many a bard cared as little as Anakreón, B.c. 563-478, or some Anakreontie writer, when he desires that on his drinking- -cup may be embossed Sui stars nor Wain, nor the doleful (crwyvóv) Óríón, and asks: "AM p care I for the Pleiades? what for the fair [ie ' bright'] Ploughman ?' (Vide Bergk, Poetue Liriet Graeci, iii. 1048). He prefers Mainads, grape- clusters, and the like. But even he observed the stellar sky at times, and elsewhere sings :— Mecovuxtiots Tor pats Ltpéderat 67” Apkros Hèn Kara xetpa T?» Bowrov (Ibid. p. 1061), And, if it be remarked that endless mention 1s made of Pléiades and Hiades, and Orión, and the Bear, and Plonghman, let it be remembered that, if now, we ask anyone on a starry night to point out con- stellations, he is almost sure to begin with the Bear, and perhaps will recognize the W of Aassteper or the Belt of Orión, if in ‘sight, and then probably stops short, although many other Signs are visible. And, again, how few stars and constellations are mentioned by the modern poet. Sappl (Frag. lvii. ap. Berek) appears to refer to the constellational Andromeda when she says :— "Exec uév "Avdpoueda káXav apoiBav. Such a subject was not foreign to her poetry, for in iV] THE CONSTELLATIONS IN GREEK LITERATURE. 143 another place (Frag. hu) she speaks of ceddvva kai IIAgiaóes, and the ‘recompense’ which Andromeda received was her permanent translation to the skies. Pindar, a Boiotian, mentions the Boiotian Orión, . and in his constellational character ;— It is natural that not far from the Peleiades Ourién should advance’ (Nemeon. i. 17-18). The passage is quoted in Athe- naios, Xi. 80, in which, and in caps. 81-2, are given many quotations from the poets respecting the Pleiades. Amongst other authors referred to are the Byzantine poetess Myró, cir. B.c. 330, the Rhodian poet Simmias, cir. B.c. 310, ‘and the author of the poem called clstrenomy, which is attributed to Héósiod. Elsewhere (Dithyrambot, Frag. iv.) Pindar refers to the chase of Pléion¢, mother of the Pleiads (Vide Athen. xi. 79) by Orién and his Dog (Vide Etymol. Muy. in voc. Pleas, where the passage of Pindar is cited). Theognis, B.c. 544, alludes to the constellation of the Dog (1. 1040, ap. Bergk, ii. 548). Simonidés of Neds, B.c. 556-467, sings how ‘Atlas was the sire of seven daughters with-violet-locks, who are called the heavenly Peleiades’ (Frag. xvii. ap. Bergk) | In 1855 Mariette ‘in sepulchro quod fuit haud ita procul a secunda Pyramide, found a fragment of Alkman, who ‘flourished from about 671 to about 631 B.c.,’ in which is a passage (Frag. xvi. ap. Bergk) con- necting the * Peleiades' with Orthia, 7.e., the Semitic Artemis, and with ‘the plough’ ($4pos = Gporpov).! So Aratos :— 1 In the same passage Alkman alludes to zow(Aos dpaxwy mayxpvcvos, which may perhaps, especially since the Pleiades are mentioned, refer to Draco. But, as Bergk observes, ‘ difficillima haec carmina.’ 144 PRIMITIVE CONSTELLATIONS. [iv * Zeus bade them show when winter first begins, And summer, and the season of the plough’ (H. D. 266-7). In another passage (Frag. xxxii.) Alkman writes :— (l'Apirov 6’) és? aptorepa xnpós Exar, a good illustration of the way in which Homeric , descriptions and expressions were perpetually referred to and repeated (Vide Od. v. 271 ; inf. p. 252). Alkaios, B.c. 610, writes, rel kal xepadrav ral yova Xeípios aber (Frag. xxxix.). These words also occur in Hésiod, Erga, 587, and some think were there inserted from Alkaios. Stesichoros, R.c. 632-560, sang of Kyknos, who opposed Héraklés and was placed amongst the stars as the Svan, but as his poem, which was called Kyknos, is lost, we are unable to say that the hero was alluded to 1n a constellational aspect. It is practically certain that the mass of stories in late writers, such as Ovid, which relate the translation to the stars of different well-known mythological personages, were, in all instances, founded upon similar statements of earlier writers, most of which have not come down to us. As Stesichoros sang of Kyknos (the ‘ Swan’), so the great Doiotian poetess Korinna, s.c. 500, the con- queror of Pindar, hymned the mighty Boiotian hero Orión (Vide Frags. ii, iii, ap. Bergk); but, here agaln, we are equally ignorant of details. Turning from the lyric writers to the earlier his- torians, we find that Hekataios of Milétos, who died cir. B.C. 476, hke many other ‘poets and prose-writers about archaic myths, treated of ‘the Lernaian Hydra, rov à0Xov vov 'HpákXewv (Aelian, Peri Zóón, ix. 23). Most students are aware that early mention is made of all, or of nearly all, of the con- stellation-figures; but what is generally asserted 1v | THE CONSTELLATIONS IN GREEK LITERATURE. 145 (without any evidence, and, as will appear from the present investigation, in direct opposition to a vast mass of evidence) is that the constellation-figures are not mentioned ds such; but that, e.g., Hydra was made a constellation long after the time of Hekataios, and is merely spoken of by him as a terrestrial ser- pent or monster. As I have often to observe in these cases, inasmuch as the original account is lost, it is unpossible to say with absolute certainty how the subject was treated. But a single collateral illustra- tion, one borrowed from art, will show how probable it 1s that the constellation Hydra was perfectly familiar to Hekataios. Amongst the most ancient cities of Krêtê was Phaistos (Cf. //. ii. 648), which ‘was said to have been one of the three fonnded by Minos’ (Leake, .Vumis. Hellen. in voc. Phaestus). One of its coin-types, in use ‘Cire. B.c. 431-300,’ represents ‘ Herakles, striking with club at Hydra; at his feet, crab; over his arm, lion's skin’ (Wroth, Brit. Mus. Cat. of Gh. Coins of Crete and the Aegean Islands, p. 62). According to Pausanias (IT. vi. 3), Phaistos was regarded as a son of Héraklés, who migrated to Krété from Sikyón, at which place he had taught the people to sacrifice to Héraklés, not as a hero, but as a god (Ibid. x. 1). The meaning of such traditions 1s perfectly simple. The cult of the foreign and Phoenician Héraklés, opponent of monsters, obtained in remote times at the Kretan city of Phaistos. On the mainland at first only lower honours were paid to this divinity. As every coin-type, long ere it was used as such, must have been familiar to the special locality which adopted it, the combination of Héraklés, Lion-skin, Hydra, and Crab must have been familiar at Phaistos at least as 10 146 PRIMITIVE CONSTELLATIONS. [tv early as B.c. 500, and doubtless for centuries before that time. But the constellational combination of Lion, Water-snake and Crab had admittedly been known in Hellas * before the time of Endoxos’ (Vide sup. p. 122), and was familiar to the Greeks of the fifth century B.c.; therefore there is an undoubted con- nexion between the coin-type and the constellational combination. If, then, the constellational aspect of the myth was familiar to the fifth century, it was in all probability known by the accomplished Hekataios, who, as an Asiatic Greek, had excellent opportunity of being acquainted with astronomical myths origi- nally derived from foreign sources. I have treated of this reference to the writings of Hekataios with some particularity, because precisely the same con- siderations apply to many other passages in, or references to, the works of earlv writers, where constellation-figures are mentioned without being, to our knowledge, expressly described as such. Hellanikos of Mytiléné, cir. s.c. 496-411, in the first book of his » G pP X S Y $ ii e^ X LA Tsiru Note:— Sum- Ak names are printed in Roman LETTERS. i Vill] BABYLONIAN ASTRONOMY AFTER ALEXANDER. 339 18. ‘The small-one of the region after the King, = p Leonis. That such a comparatively small (4th magnitude) star as this, should be separately named, shows how carefully the whole stellar array had been studied and mapped out. 19. * The end of the tail of the Dog of the Lion, = 0 Leonis. In the Euphratean sphere it seems that the figure of a Dog was placed behind the Lion, and flying from the latter, fearing lest it should turn round. Agreeably with this we find that the XIIIth Arabian Manzil (Lunar-mansion) is called Al- Auwé (‘the Howler’); and Smyth, speaking of 8 Virginis, says, ' Piazzi calls it Zavijava, which is corrupted from Zéwiyat-al- aue, the retreat of the barker. Ulugh Beigh has it M/n-al-auwà—i.e., the stars of the barker, or barking bitch. These stars, 8, y, 6, and 7 [ Virginis], and, according to Tizini, e also, form the XIIIth Lunar Mansion ; of which y is termed by Kazwini Zdwiyah-auwa (the barker's corner), being at the angle of those stars’ (Cycle of Celest. Objects, ii. 258). This Dog was not a separate constellation, but was included in the Lion, as, ey., the Goat (Capella) in Auriga. Proctor, speaking of e, 5, y, n, and 8 Virginis, says, ‘ For some cause or other . . . this corner was called by Arabian [and other] astro- nomers “the retreat of the howling dog”’ (Easy Star Lessons, p. 109). The cause now appears, and it supplies an interesüng instance of the connexion between the Arabian Lunar Mansions and Dabylónia. As this Dog was not adopted by the astronomy of the West, his appearance here further illustrates the fact that Tablets such as these were not wholly the result of Greek influence, but proceeded on ancient Babylonian lines (Vide inf. No. 29). The star-title 2c s 3.40 PRIMITIVE CONSTELLATIONS. [ v1 in the original reads :— Zitsón-tsiri (Ak. Giskun, ‘Tail-tip’) Kalab A (= Arú, ‘ Lion’). 20. ‘The end of the tail of the Lion, = 8 Leonzs, Denebola=(Ar.) Dzanab-al-asad (‘ Tail-of-the- Lion"). 21. ‘The easterly foot of the Lion,’ — 8 Virginis. The howling Dog must have been represented as running away almost between the Lzon’s hind legs. 22. ‘The bright-one westerly of the Zar-of-corn, — y Virginis. 23. ‘The one called Zar-of-corn, =a Virginis (Spica. Vide sup. p. 65). 24. ‘The southern Claw, = a Librae. Cf. Ptol. Claws, Star No. 1. 25. ‘The northern Claw, — 8 Librae. Cf Ptol. Claics, Star No. 3. 26. ‘The middle-one of the head of the Scorpion, = 6 Scorpionis. Cf. Ptol. Scorpion, Stars Nos. 1, 2. 27. ‘ The front-one of the head of the Scorpion,’ = pg Scorpronis. 28. This star is Antares (a Scorpionis). Epping and Strassmaier read ‘Hurru (?), Hommel reads ‘ Chabrud (Bedeutung unsicher). Ido not remember to have seen the cuneiform ideograph elsewhere. If we divide its component parts, it reads (Ak.) Gir-tab- bat (‘ Scormon-of-death’). The expression ‘ serpents of death’ occurs in JJ’. A. I. IV. v. vi., Col. ii. 41). 29. ‘The star of the region in front of Pa,’ = 8 Serpentarii. Pa — Papilsak, the upper western part of Sagittarius (Vide sup. p. 78). Such a descrip- tion shows that the Tablet is not the result of Greek teaching (Vide No. 19). No stars in Sayittarius or Aquarius happen to be mentioned in these Tablets ; but adding from other tablets the usual stars occurring in those two Signs, we obtaina total of thirty-six zodiacal VIII] BABYLONIAN ASTRONOMY AFTER ALEXANDER. 24r stars or star-stations, an artificial number which I think, is clearly connected with the thirty-six names of Ea (JF. A. I. II. ]v.), considered as a zodiacal power, whether lunar or otherwise. These thirty-six stars supplied the origin of the theory of the Decans, or thirty-six Genii, who ruled the Zodiac, and whose late Graeco-Egyptian names are given by Julius Firmicus (iv. 16). Decanal ‘ theology’ was a secret and important part of ancient astro-religious belief. 90. * The horn of the Goat, =a Capricorni. 31. ‘The westerly-one of the tail of the Goat, = y Capricorni. 32. ' The easterly-one of the tail of the Goat, = 8 Capricorni, Deneb-al-giedi, (Ar.) Dzanab-al-jady (‘ Tail-of-the-Goat ’). 33. ‘The Cord of the Fishes, =» Piscium. Cf. Ptol. Fishes, Stars Nos. 20-22. The other three stars making up the thirty-six would probably be :— 1. ‘The star of the Left-hand’ (of Sagittarius) = 8 Sag. (Vide sup. p. 78). Cf. Ptol. Archer, Star No. 2. 2. ‘The star of Nunpé’ (‘the Lordly-city, = Eri- duga, ‘ the Good-city, = Êridu), = o Sag. 3. ‘The star of the Foundation, = 6 Aquari?, Skat (‘the Leg ’—of the Water-pourer). Of course at this period, as at all others, the great majority of observations were made with reference to the Zodiac and to the planets its occupants. But so far as the evidence of Tablets such as these extends, it shows that the astronomers of the realm of Seleukos had a scheme of zodiacal and general constellations in many respects exactly similar, with the familiar exception of the Balance, to those which are at present in use. I have already mentioned (Sup. Chap. III.) the 242. 4 PRIMITIVE CONSTELLATIONS. [vin astronomical abbreviations of the twelve Signs of the Zodiac which were then in use. Some other con- nected terms are (mu, urru, ‘day,’ misu, ‘night,’ namáru, ‘morning,’ eribu, ‘evening,’ elátum, ‘morning- heaven,’ lilâtum, ‘ evening-heaven,’ másu-ana-namáru, ‘first-morning-dawn,’ man-du, ‘solstitium,’ suqalulu satti, ‘aequinoctium, sad (= ‘the rising’), ‘east, amurru (=‘ Amorite’-land), ‘west,’ e/fdnu (= ‘the direction of winter’), ‘north,’ sutu, ‘south, mahrí, ‘westerly,’ arků, ‘easterly,’ elis, ‘northerly,’ saplis, ‘southerly. Such was the character of Euphratean astronomy during its final or Graeco-Babylonian period.. As it drew towards its close, the observa- tions of Aristillos and Timocharis (Vide sup. p. 120), were paving the way for the Star-catalogue of Hipparchos. ‘The Almagest contains the Declina- tions of eighteen stars observed by them for the epoch p.c. 283 ' (Knobel, Chron. Stur Cats. p. 2) ; and, in the opinion of Montucla (Histoire des Mathématiques, i. 217) * they were the first [Greeks] to entertain the idea of forming a Catalogue of Stars.’ The two Greek astronomers are only known to us from references to their observations by Ptolemy ; and they, like the other early star-gazers of active Hellas, would enter into the labours of their Euphratean predecessors. The changeless nature of the general principles of astrology from Chaldaean times to the present day is illustrated by a passage of Plutarch, who says, ‘Respecting the planets, which they call the birth- ruling divinities, the Chaldaeans lay down that two | Venus and Jupiter] are propitious, and two [ Mars and Saturn] malign, and three [Sun, Moon, and Mercury] of a middle-nature and one common’ (to both aspects. Peri Is. kat Os. xlvii.). That is, as an VII] BABYLONIAN ASTRONOMY AFTER ALEXANDER. 343 astrologer would say, these three are propitious with the good, and may be malign with the bad, The Sumero-Akkadian names of the five planets are given mood. devi NO. 6.1 05- as tollo ws Llu Nin 7) alu Nas, ‘The-god the-Moon and the-god ^ the-Sun, alu, Sul-pa-ud-du (= Mercury), the-god the-Messenger-of-the-Rising-sun, kakkab Dilbat (= Venus); the-star the Ancient-proclaimer ; kakkab Lu-bat , kakkab the-star the Old-sheep (/.e.), the-Star Sak-us (= Saturn); ilu Lubat-gudibir (= Jupiter), the-Eldest ; the-god the Old-sheep-of-the- furrow-of-heaven, hakkab Zal-but-a-nu (= Mars) sibu kakkabani Lu-bati the-star Star-of-death, the-seven Old-sheep-stars' (are they). It will be observed that the Sun and Moon are included in the list of planets, and the seven are regarded from a primitive point of view as the leading sheep, rams, or bell-wethers of the heavenly flock. Of course, each of the seven had various names; and, also as of course, considerable differences of opinion have arisen amongst Assyriologists on the questions of the transhteration, translation, and appropriation ofthese names. The difficulties of the investigation have been increased by the fact that in the case of two at least out of the five planets, the same name has been applied to one of them at one period, and to another of them in a later age. As sun, moon, and planets are very closely connected with all investigations into the origin and identification of the constellations, it is desirable, ere treating of 344 PRIMITIVE CONSTELLATIONS. | VIII earlier stellar records, to obtain a fairly clear under- standing respecting the names of the seven planets of Babylonian astronomy. I will speak of them in the order in which they appear in the above list, namely, the Moon, Sun, Mercury, Venus, Saturn, Jupiter, and Mars. 1. The Moon. The following are the principal Sumero-Akkadian moon-names:— Aku (‘The Measurer’). This is the astronomical name of the Moon. The Ak. aka, 1s rendered by the Sem. ràmu (‘high’), madadu (‘ to measure"), ete., and is akin to the Turko-Tataric root ak, ag, etc., whence such words as the Uigur ak-arz (‘emperor’), ak-mak (‘ to-sit-on-high’), ete. (Vide Vámbéry, Litymol. p. 7). Aa, A, Ai (‘The Father’). Said to be a name of the Moon as spouse of the Sun-god (Vide Pinches, in Proc. 5. D. A. Nov. 1885, p. 28). So Lenormant, ‘La déesse lunaire Ai, épouse de Samas’ (Etude. plo Guinea malt divinity (Vide Sayce, Rel. Anct. Babs. pp. 177-8, where an exclusively solar phase is given to him), and styled Nin-gan (‘ Lord- of-light’). The Eg. aáÀ (‘moon’) is perhaps a connected form, and the name reappears in number- less Turanian moon-words, such as the As.-Turkic and Osmanli «/, Siberian Tatar «y, Ostiak i-re, etc. (Vide R. B. Jr., K. p. 20; Sem. p. 149). Idu, Itu (‘Month’), = Sem. Arkhu (‘Month’), must also have signified ‘Moon’ (Vide Lenormant, Etude, pp. 47, 282), since we read in Hésychios Aidws: 7) cEeAnVN, Tapa XaAGaíos. Another reading of the word in Hésychios is 'Ai$zs, and the forms «lc and Jdu also reappear in the name of the Homeric Alainv vijcov, abode of the moon-goddess Kirké, * own VIII] BABYLONIAN ASTRONOMY AFTER ALEXANDER. 345 sister’ of Alýrys (= Ai-Itu), Lunus (Vide R. B. Jr., A 5935); Ihe ordinary Assyro-Dabylonian name of the Moon-god is Sin, whieh appears in various place- names, e.g. Sinai. It has been suggested that Sir — an archaic Sum.-Ak. Zu-en, but this is altogether doubtful. Prof. Sayce observes that Sin ‘at first appears to have denoted the orb of the moon only’ (Rel. Anct. Babs. p. 164). The moon was also called by the Sumero-Akkadai Nannar (‘the Bright-one’), ‘the strong Bull,’ (IV. A. I. IV. ix. 10), and Uri-ki (‘ the Protector-of- the-Earth'). Nannar and a variant form Nanak reappear in Greek mythic legend, the former as Navvapos, a satrap of Babylon, the latter as Navváxos or ’Avvaxds, a king of Phrygia (Vide Steph. Byzant. in voc. 'Ikó»iov). As darkness is prior to light and night to day, the Moon heads the seven planets. 2. The Sun. The ordmary Ak. name of the sun is Ud, Ut, Utu ; he is also called Ctuki (the Great- spirit’), and, astronomically, A«sséba (= Sem. Tsalam, ‘the Symbol’). His Sem.-bab. name was Sawas, Samas (— Heb. Shemesh) ; so Hésychios, Laws aros. BaffvXovtot. 3. Mercury. For Sulpa-uddu Prof. Hommel prefers to read Dun-ghad-uddu (‘ the Hero-of-the-rising-sun'). Mercury, and at times Jupiter (Vide Oppert, in Zeit. für As. vi. 111: Hommel, Die Astron. der Alten Chaldier, ii. 5) are ealled by a name which has been transliterated Sak-vi-sa and Sag-me-gar (‘ The Face, voice of light"). Sakvisa, despite the objections of Jensen (Kosmologie, p. 124) appears to = Gk. Sey-é- rod “Eppot aoryp. BaBvrwmot (Hésychios). The planet was also styled Utu-altar (‘the Light-ot- 346 PRIMITIVE CONSTELLATIONS. [vinr the-heavenly-spark’), ‘the Prince-of-the-men-of- Kharrán' (= Haran, ^e., ‘the Highway '—to the West), Dir (‘the Dim,’ or perhaps ‘the Blue,’ and Nabû (LN X. NaBo, ‘the Proclaimer ’—of the coming sun). Its late astronomical name was (rucdi-bir (Vide inf.). 4. Venus. Is styled Dilbat or Delebat (‘the Ancient-proclaimer’—-of morn and eve). So Hésy- chios, AeXé$ar: 0 ths "Adpoditns dorýp, two Xadbaiov. The planet was also called Ninsi-anna (‘ Lady-ot-the- garden-of-heaven’), and Mustelil (‘the Brilliant’), and was identified with Istar. 5. Saturn. Is styled Lubat-sakus (‘the Old-sheep, the Eldest’), and Sukus-utu (‘the Eldest-born-of-the- Sun-god’), as having gone the farthest into space. He is also called Mi (* the Black’), Aus (* Darkness’); Zibanna (* Life-maker-of-heaven’), and Ginna (* Com- mander’), which — the Sem. Aa-ac-mu (A. 4166), Kaiwanu or Natvanu, Heb. Kiyyán (Chiun, Amos, v. 26), As. Keyvan, Gk. Kiev (‘ Pillar ’). 6. Jupiter. The sun was the original Gudi-bir (‘Bull-of-light °), a name which by reduplication was given to Jupiter; and, as noticed, ultimately to Mercury. In W. 4. T. II. xlvi. 21 gudibir (otherwise read gut-tav or yut-tam) is said to be equivalent to the Sem.. pidnu sa samó (‘the furrow-of-heaven ’), ‘ae. the ecliptic, to which Jupiter is near’ (Sayce). Jupiter is called pre-eminently the Lubat or Bibbu (lit. ‘quadruped,’ met. * planet’). The ‘ Bibbu-stars fare] properly the moving, retreating sheep — the planets’ (Muss-Arnolt, Concise Dict. of the As. Lang. p. 142). Jupiter is also Mustarilu, Ar. Moschtari (‘the Glittering,’ Splendide lucens.’ Ideler.); ( Ak.) Lugal-nerra, (Sem.) Sar-néri. (* King-of-the- Y oke,’ VIII] BABYLONIAN ASTRONOMY AFTER ALEXANDER. 347 2.€., the ecliptic); and Nibiru (‘the Strider-along’). M.M. Epping and Strassmaier give his late astrono- mical name as Te-ut, but this I regard as incorrect. The te-form has also the value (Ak.) mul, (Sem.) kakkab, and the ut-form has also the value (Ak.) babar, (Sem.) tsit-samst (‘ sun-rise"). This name of Jupiter is therefore to be read Mul-babar (‘the Star- of-sunrise'— MoAoflóflap ò roð Aids dornp, Tapa XaX6aíow (Hesychios). 7T. Mars. In W. A. I. IIT. Ivi- No. 6, 1. 62-4, we have seven names of Afars. It is ‘the star Afanma’ (Nobody. Vide sup. p. 73), Nakaru (‘the Hostile’), Tsarru (‘the Enemy’), Khul (‘ the Evil’), Sarru (‘the King’), Zibu (‘the Wolf’), and Zalbat (‘the Star-of-death’)-anw. This last appellation, the usual name of the planet, has generally been read Ni-bat-a-nu. Prof. Hommel reads Zalbad, and pro- poses to correct the reading BeAéBaros: ó rob mvpos actHp. BaBvrwveoe (Hésychios), to ZeXéBaros. This, of course, is tempting, and may perhaps be correct, but is a speculation only; and it is safer to take Hésy- chios as we find him. Now, whilst no satisfactory interpretation of the form JVibatanu has ever been given, the reading zal may be supported on linguistic grounds. The cuneiform character in question may, in the abstract, be read either nt, ne, or zal, zalli, ili; and here, as frequently, the Turko-Tatar languages come to our aid. The Turko-Tatar root jal, jil, zil, ï, means to ‘gleam, ‘ glance; ‘ sparkle,’ ‘warm’ (Vide Vámbéry, Etymol. p. 114); and from it are formed such words as the Uigur jol-dus (‘star’), and the Tchagatai jal-au, al-au (‘flame’). With jal-au, al-au, we may compare the Ak. zal-l, il-2, and may well read the sign in question zal, and under- 348 PRIMITIVE CONSTELLATIONS. [vr stand it as meaning ‘bright, etc., or simply as ‘ star.’ Zal actually appears as an Ak. name of the sun (Sayce, Syl. No. 402). Thus, Zalbat will either mean ‘the Bright (Fiery, Red)-one-of-death,’ or simply ‘the Star of Death’; and the Sem. inter- pretation of the name is .Musfabará mûtanu (‘The hevellerin-death. Pinches. Vide JV. 4. L V. xlvi. No. 1, 1. 42). Mr. Pinches has suggested to me that ‘the a-nu [in Zalbat-anu| is apparently the Semitic phonetic complement.’ No Ak. name would end in this form, and as, according to Epping and Strassmaler, a» or anu, in the late astronomy, = Mars, we may perhaps consider the name as a linguistic equation, z.e., the Ak. Zalbat = Sem. Anu. The Kakkab Lat-ya (‘Star of Death’) mentioned in WW. A. 7. ILD. Ivii- No. 2, 1. 6, is doubtless Mars. With respect to the name Manma (Sup. p. 347) the planet was also called ( Ak.) Nu-me-a, (Sem.) baluv (*'That-which-is-not. Vide sup. p. 73). Other names of Mars were Gig (‘ Plague,’ ‘ Afflic- tion’), rendered in Sem. by Misullim mátant (‘Agent of Deaths.’ M. A. 7. IL. xlix. 40), and (rallam-ta-uddua (‘the — Dull-of-the-Rising-sun °), which in JF. A. 7. ITI. Ivii. No 7, 1. 5, 6,1s explained as a name of Zalbat. The name Khul, Gul (‘the Evil! Cf. Ar. ghál, which appears as a star-name in Al-gol, B Persei), is rendered by (Sem.) Ahum-khum Cathe sultry.” MA T Np N02 105006). GS (* Red-hght’) was also a name of Vars (Vide IV. A. T. IL. Ioni 94 5 IDE Iib (Now 2. 255). The above notice of planetary nomenclature, which is by no means exhaustive, wil be sufficient for the present purpose. The planets are very frequently called * gods’ as well as ‘stars,’ although the use of VIII] BABYLONIAN ASTRONOMY AFTER ALEXANDER. 349 the term ‘god’ is not absolutely restricted to them to the exclusion of the fixed stars. The five planetary gods are at times connected with more than one planet ; thus Marduk may be linked with Mercury as amorning-star and with Jupiter as an evening-star. As of course, various intricacies of the astronomico- astrological system are still exceedingly obscure. Tablets which record observations naturally do not, as a rule, contain explanations; although the existence of the two utterly distinct languages of Sumero-Akkadian and Semitic Babylonian neces- sitated translations, and also at times fortunately occasioned the insertion of glosses. We do not expect to find the primary facts of astronomy, or the explanation and identification of the names of stars and of constellations in the astronomical observations of the present time, the reason of course being that every one concerned is perfectly familiar with these things. The modern tombstone does not explain the mystical meanings of the cross or anchor which may appear upon it. But this natural silence respecting the knowledge familiar to very early times must ever constitute one of the chief difficulties for postenty ; and some of the most useful historical writers have been scribes who have recorded the thousand bits of information common to every one in their day, but which could not possibly have descended to later ages without their aid. The Lexicon of Hésychios, cir. A.D. 370, also contains the following forms of Euphratean words connected with Babylonian astronomy and religious belief :— 'A8aet wiv Tapa XaAXBatow. Sem. Adar. ByrOns: 5"Hpa. Ñ 'Adpo8írg. Sem. Lilat, Gk. forms 250 PRIMITIVE CONSTELLATIONS. [vu BaaXrós, BhAGs, Balth’l was the Aphrodité of the men of Hárán (Vide Chwolsohn, Die Ssabier, il. 22), Bios: óvpavós. kai Zeds Hoceidôvos ties. Sem. Bilu, LXX. Boa. A somewhat confused account in which the Ak. god Mul.lilla, Bexa65» (= bé/-cthdn, * the Elder-Bcl’), is confounded with the Bab. Dilu-mará- düku ( Byjr-paipwoay), the son of Ea, which last- named divinity is rightly called Poseidon. Kou By Kovpýtæv pyrnp. Cf. the Storm-god Khum- baba, Gk. KopBdaBos (Peri t?s Sy. The. xix.), ‘the Maker-of-darkness’ (Boscawen), probably originally identical with the Elamite divinity Ahumba or Khumbu-me. Mavoovp: = Matovpo6, Heb.-Ph. Mazzårôth, Bab.- As. Mazáráti, i.e., the Signs of the Zodiac, Sum.-Ak. Jnnun (‘the Watches’), the night-watches being marked by the transit of the constellations. Muvéarcecaas: apiOud. xal Tà wept Oóvpáwmia avvtakis. Bapuvrovuo. This term is evidently compounded of words connected with the Sem. middoh (‘ measure.’ Vide sup. p. 138), and osar (‘to bind’), As. usuru (‘bound’). The celestial arrangement or encircling bond or bonds must be the ecliptic and other celestial circles. MvMr7ar* 72v Ovpaviay. ’Acavpio. Mylitta, Aphro- dité Ourania (Vide Hérod. i. 131). ‘Istar is not called Mulidtu, ** the bearer,” in any of the texts we possess, but such might easily have been her popular title’ (Sayce, Herod. p. 79). "Pauás ô bros 0éos. Bab.-As. Ramânu, Syrian Raman, LX X. ‘Peppar, A. V. Rimmon (Sup. p. 219). LarapBa »’Adpodizn mapa BaBvrwvias. The Lty- mol. Mega gives XaXáuflas...7 9a(uev. The name viii] BABYLONIAN ASTRONOMY AFTER ALEXANDER. 351 is generally considered to represent Sala-ummu or Shala-ummu (‘Shala, the Mother’), Sala (‘the Compassionate ") being an Ak. sun-goddess and wife of Dumuzi. This may be so, but the Ak. Kasséba (‘the Sun’) is rendered in Bab.-As. by Tsalmu, ’ Tsalamu, which would — a sun-goddess Salamvi, Salambó. The Bab.-As. Tsalamu (‘image,’ ‘symbol’), which is derived from the Ak. alam, a variant of alad (‘a colossus’) =‘ the spirit,” from ala, with the suffix €’ (Sayce), alal or ala being a * demon,’ ‘ spirit.’ Lapaxynpe Tapa Bnpwod, ý xocwürpa ris "Hpas. Aosmétria = Kosméteira (‘ Orderer’), and was the name of the priestess of Artemis Ephesia, here identified with Héra. As. ardku (‘to arrange’), Heb. orakh (‘ to arrange in order’). Sopavyos appears as a Bab. name in Iamblichos (Vide Chwolsohn, Die Sxabier, à. 281). Náxau $j XkvOwuc) éopty. In the treatise Peri tes ^y. The. xà. it is stated that the general opinion was that the temple at Bambyké had been founded by ‘ Deukalión [7.e., ‘the Leader’] the Scythian.’ In this passage Xxúðns has, very properly, been corrected by Lenormant and others to Sisythés, a variant of Sisithros, Xisouthros or Khasisadra, the Euphratean deluge-hero. A similar correction must be made here ; the Sakaia is not a‘Skythian,’ bnt a Bab., festival, and one, moreover, connected with Sisythés, being held in the XIth or deluge month. Dérósos, in the first book of his Babylonian history, states that in the XIth month, called [by the Macedonians] Lóos, is celebrated the feast of Sakaia, for five days, when it is the custom that the masters should obey their servants, one of whom is led round the house, clothed in a royal robe, and called Zoganés ' ( Athen. 352 PRIMITIVE CONSTELLATIONS. [viu xiv. 44, ap. Sayce), Ak. sagan, Bab. sakanu, from Ak. saga (‘head’), ‘the Head-man’ (Vide Sayce, Rel. Anct. Babs. p. 68). Liv thy ceuvqw BafgvXówo. The reading here is somewhat doubtful, but, if correct, may supply a meaning, ‘ the Revered,’ for the name of the famous Euphratean Moon-god. Xu0av: oUro Kadovot Xanbatot tov llávguov piva. Sem. "run. A now famous passage in the writings of that great Syrian philosopher, last of the Neo- Platonists, whom we call from the place whence he derived his name, Damaskios, is too important to be passed over here, inasmuch as it shows to what a late age the Chaldaean philosophico-religious principles and beliefs were preserved, and how clearly they were known to the later classical world. More- over, all knowledge of Euphratean divinities tends to assist in the study of Luphratean stellar-lore. The Syrian states (Peri Archón, exxv.) :— ‘The Babylonians pass over Sigé ' [ This is generally rendered ‘in silence’, and written ovy7, and perhaps Damaskios so understood it.] = Ak. Ziku, Zum, the primeval principle, *the Mother that has begotten heaven and earth’ ( W. A. 7. II. hv. 18),—' the one beginning of the whole, and make two, Tauthé [ = Tidmat] and Apasón, = Apsé, Sum. Abzu (* the Deep’). Tidmat, Tidvat, Heb. Tehóm (‘the Deep’) is the Gavar0 of Bérósos. ‘Making Apasón the husband of Tauthé, and calling her the mother of the gods; from these an only-begotten son has been produced Móymis', == Mummu (‘Chaos’). ‘And from these another progeny has come forth—Laché and Lachos, = Lakhmu and Lakhamu, 7.e., ‘ Light,’ in kosmic couple, male and female. The circumstance VIII | BABYLONIAN ASTRONOMY AFTER ALEXANDER. 353 that the Ak. lakh, lakhi‘ha, = As. misu, * pure, makes Prof. Sayce say of Lakhmu and Lakhamu, ‘It is possible that they denote the element of “ purity "' (Rel. Anct. Babs, p. 388). But an abstract idea, such as ‘ purity,’ is out of place in a kosmogony ; and when we turn to the corresponding forms in the allied Turko-Tatar languages, i.e., jak, sak, ete., for an initial / does not occur, we find at once the appropriate meaning, ' to appear,’ ‘ to gleam,’ ‘light. As in the Genesis-account, so here Zi (* the Spirit’) moves upon the watery Tehdm and produces Lakhma (‘ Light’); but in the Euphratean acconnt the Deep and the Light become Pairs. *Then again a third (progeny arises) from these, e. from Tauthé and Apasón. 'Kissaré [ = Kisar, ‘the Hosts-of-Earth’] and Assóros' [= Ansar, ‘the Hosts-of-Heaven’], the Powers of the Lower and Upper Expanse, regarded together as constituting another divine couple. An-sar afterwards became Assur, the supreme god of the Assyrians, ‘From which there were produced, Anos | = Ak. Ana, Sem. Anu], Illillos [ = Ili, a contraction of En-lil, W. A. I. V. xxxvii. 21, a name of Mul-lil.] and Aos [= Ea]. And of Aos and Dauké [= Dav-kina, ‘the Lady-of-the-Earth'] was born Bélos, whom they say is the Demiurge. A Babylonian version of this kosmogony (translated by Prof. Sace in fel. Anct. Babs. pp. 384-5) quite agrees, except that Mummu-Tiámat (‘the Chaos-of-the- Deep ') is made one person and the universal mother. This kosmo- gonical pedigree, a great and comparatively late philosophical effort, thus excellently preserved by Damaskios, reveals very clearly the Chaldaean 23 354 PRIMITIVE CONSTELLATIONS. | vii doctrine of the divine Ennead. The Classic passages attributing this dogma to the Chaldaeans have been collected by Lenormant (Les Origines, i. 527-9), and I will only quote one of them, ‘Divine is the number of the Ennead completed from three Triads, protecting the ultimate results of theology, according to the Chaldaean philosophy, as Porphyry declares’ (Joan. Laurent. Per: Mênôn, iv. 78). The Ennead appears thus :— First Triad :—Sigé—Tauthé—Apasin. Second Triad :—Méymis— First Pair (Laché- Lachos)—Second Pair ( Kissaré- AssÓros). Third Triad :—Anos—1llillos— Aos. The (Ak.) divinities Lakhma and Lakhama are mentioned in Tab. A. 9417, with * various dualities of gods representing emanations of the male and female principles of nature’ (Bezold, Cat. ii. 1010). Similar kosmic divine couples occur in the religious belief of Egypt (Vide Iamblichos, Peri Myst. vin. 3; RB. Jr oemp IST). Various Euphratean words and names, both Ak. and Sem., in addition to those above mentioned, have found their way into the Greek language. An interesting exampie is furnished by the following passage from Pherekydés Syros; ‘Zas [ = Zeus] makes a mantle [ — the peplos of the Ph. Kharmón- Harmenia] large and beautiful, and works on it [a representation of] Earth and Ogénos and the dwellings of Ogénos’ (Ap. Clem. Alex. Strom. VI. ii. 9). Hésychios explains ’OQynv as "Oxeavós. It is the Ak. du (‘water’) + gan (‘canal’), the earth- encircling | Ocean-stream. Such, then, was the general character and such the attainments of VII] BABYLONIAN ASTRONOMY AFTER ALEXANDER. 355 Babylonian astronomy in the days of the successors of Alexander. It remains for us to examine the results of the efforts of Euphratean star-gazers in connexion with uranography during the earlier stages of their career. 2947 ADDITIONAL NOTES. Page 32.— Liber Pater and the Diadema. The Euphratean Sun-god (Ak.) Utu, (Bab.-As.) Samsu, Samas (‘the Sun’), Heb. Shemesh, is the ‘ Lord-of-Crowns’ (Tab. M. 192). Page 67.—The Scorpion-pair. Amongst the ‘ gods in the temples of Babylonia and Assyria’ is mentioned Tudmu Giru (* The Twin, the Scorpion.’ IV. A. I. II. Ixvi. E. 21). Page 98.—Star No. 1. This star, Sirius, is doubtless that called (Ak.) Ka-lik-ku, (Sem.) Lisán Kalbi (‘the Tongue of the Dog’) in W. A. I. III. Ivui. No. 5, |. 15. Page 169.— The Kabirim. In G. D. M. ii. 212 et seq. I have given a full account of the Kabeiroi, who, according to Mnaseas, the Alexandrian gramma- rian, were three, named Axiokersos, Axiokersé (Vide p. 227), aud Axieros. There was also a fourth, known by Greek writers as Kasmilos. I have discovered the originals of these four titles in the names of four stars mentioned in W. A. I. III. lvii. No. 2,1. 2-5 (Vide Sem. p. 144). The cuneiform names are Kas-mi-lu (= Kas-mi-los), Kas-khis-zw (= Axio-ker-so-s), Kas-si-ki-su. (= Axio-kers-6) and Kas-sæ (— Axie-r-os). A variant of Kasmilos 1s Kadmilos, * Casmillus administer diis magnis (S. August. ap. Lobeck, Aglaoph. p. 1245), t.e., Kabirim ; and Kadmos also is connected with them. His name, as a god. (Ja-ad-mu, appears in K. 2100 (Vide Sup. p. 2). The name Kasmilu had reached the Etruscans, but in a variant form. Thus, Macrobius says, * Tuscos Camillum appellare Mercurium " (Sat. in. 8). These identifications open out new vistas in connexion with that great crua the Kabeiric cult and ritual. Page 230.— Poseidon, ‘ihe King.’ The god of the Deep and the light-and-fire god are specially ‘kings’ (Vide pp. 32, 186). So, in the Homeric Theomachy it is Poseidón and Apollón who are called * kings’ (Il. xx. 67, 103). Thus, again, Ha (= Poseidón) is particularly ‘ Ba, the King’ ADDITIONAL NOTES. 357 (W. A. I. III. Ixvi. Rev. B. 27; Ob. F. 24), Lugal abzu (Ib. 11. lv. 24), * King of the Deep,’ just as Poseidon is"Ava£ áAikpáTop- As Ka is En-an-ki (Ib. 1. 18), * Lord-of-heaven-and-earth,’ so is Poseidon otpaviwy re esv «árep 788 koi àvópov. Poseidén-Dagin (Vide p. 188) is not merely the analogue of Ña; he is the reduplication of Éa in the West. Dagón must be carefully distinguished from the Ak. Da-gan (Vide pp. 189, 226), a title of Mullil (Sup. p. 246), Bél-labaru, Bél-éthán (‘the Elder Bêl’); but it Éa also (originally) — Sin, the moon-god (Vide Hommel, Anc. Heb. Trad. p. 65 et seg.), the epithet ‘ the Exalted ' (Da-gan) would well apply to him. In Tab. K. 163 + K.2181. 36, the god U-da-gan is named. The passage is too mutilated for transla- lation, but we are at once reminded of the 'O3áxwv of Bérósos (Chal. ii. 6), who, like other similar creatures mentioned by the Babylonian historian, had a form compounded of man and of fish. These fish-gods, brought by Kanaanites (Phoenicians) from their old Euphratean home (Vide sup. p. 268), reappear along the Palestinian seaboard, and subsequently invade the Aigaion. A careful comparison of the epithets of Poseidon (Vide Bruchmann, Epitheta Deor.1893, p. 194 et seq.) and Ea (Vide W. A. I. II. lv. 17-52) shows, in a remarkable manner, the former as à reduplication of the latter. Page 244.—Nin-ip. It seems probable that Bér was the ordinary pronunciation of the name of this god, formerly called Adar (Vide Sayce, in Proc. S. B. A. Nov. 1898, p. 261). At the same time he would also be known as Ninip, a fact which is confirmed by the appearance of the proper name Nwéj in Gk. Kilikian inscriptions, where we also meet with Návg (— Bab. Nana, ‘the Lady’), and Nevapis ( — Bab. Nannaru. Sup. p. 96). Page 274.— The Pleiades. Another common Euphratean name for the Pleiad is Kakkab (Ak.) Mul, lit. ‘The constellation Star,’ i.e., ‘the Star’; Just as now B Ursae Min. is called Kochab, t.e., the ‘Star’ (Heb. kókhábh, Bab.-As. kakkabu), a title which reminds us of its former supreme importance as the Pole-star. The Pleiad was the Star when Taurus led the year. Tab. Sm. 1907 is an Ak. text which treats of the constellation Mul and the * Full-moon ’ CAká-lal), as determining by their positions the length of the year. That we should interpret this passage as referring to 358 PRIMITIVE CONSTELLATIONS. Mul (=the Pleiad), and should not render Mul-Mul, ‘ Star-of- stars, and understand by this latter expression the star Dilgan- Askar (Sup. pp. 220, 222), is clear from other passages. Thus, Tab. Rm. 2,318 contains observations of various stars and constellations in this part of the heavens, including (1) Nam- makh (‘the Mighty-destiny ), B Aquari, Sadalsund = Ar. Sa'd as Suád (‘the Luck-of-lucks’), and the region adjacent, the Arabic name being a translation, or, at all events, an echo of the original Ak. appellation; (2), Dilgan, (3) Kha, Sem. Núnu (‘the Fish,/— some part of Pisces); (4) Akhná (‘the Glow-worm-of.eclipse,'— Mira, u Ceti); (5) Mul, (6) Gut-anna (Sup. p. 57), also called Gut-dáa (Sm. 1082, ‘the Bull-in-front ' ; (7) Sibzianna (Sup. p. 288), and (8) Kaksisa (= Procyon). The question of the identifications of various stars and constel- lations will be more fully entered into in Vol. II. We observe, therefore, Dilgan and Mul were distinct stars. Similarly, in Tab. 80-7-19, 100 we read:—1. Kabkab Dil-gan ina arkhi Nisannu inna-mar (‘The Star Messenger-of-light in the month Nisan is-seen’). 3. Kakkab Mul ina arkhi Airu inna-mar (‘ The constellation the Star in the month lyyar [the Taurus- month] is-seen ’). In various tablets we meet with a star-god called /mina-li (‘the Seven-fold-one’), Mr. L. W. King, commenting on Tabs. K. 6395+ K. 10138, 1. 5, where we read, ‘ Powerful, O Seven-fold one, are ye’, remarks: ‘There is no doubt that the name was applied to a group of gods who were so closely connected, that, though addressed in the plural, they could in the same sentence be regarded as forming a single personality ' (Bab. Mag. and Sorccry, 1896, p. 117). The star-combination of Pleiad-Pleiades (Vide sup. pp. 55, 134) exactly answers to such a description, although it could also be applied to other 7-star constellations, such as the Bears or Ortén. In Tab. Sin. 1082 Imina-bi and Gut-dáa (Vide sup.) are mentioned side by side. This wonld exactly agree with ‘Pleiads and Hyads’ (Vide sup. p. 249). Tab. Sm. 1267 is very interesting in this connexion. We read :— 3. Ilu Imina-bi ana khadhdhu *The-god the-Sevenfold-one for (4.e., as-a-portent-of) food nanmúru — zérü innamar. Kakkab Mul ú (is) seen; the corn appears. The-constellation the-Pleiad and kakkab Mar isténis NAZUZU the-constellation the-Chariot by-themselves are-fixed. ADDITIONAL NOTES. 359 9. Kakkab Lu-bat ana kakkab Mul tks-ud The-planet Jupiter to the-constellation the-Pleiad attained ; ilu Îmina-bi ikassid the-god the-Sevenfold-one is-in-the-ascendant : khadhdhu food ' (is plentiful). There is nothing here to show that ‘the god fmina-bi’ is distinct from ‘the constellation Mul.’ On the contrary, the principle of Semitic parallelism strongly suggests their identity. Imina-bi, like the Pleiad, is connected with the harvest and with abundance. As Jupiter attains to Mul, we observe that the latter is an ecliptic constellation, and therefore cannot be Dilgan-Capella. The Chariot (Sem. Narkabtu) referred to, is probably that of Auriga, which adjoins the Pleiad. (Vide sup. p. 338). The star-name Akh-nd above mentioned (Vide sup. p. 358) is compounded of ideographs signifying Worm + Eclipse. The Rev. Wm. Houghton (Trans. S. B. À., vi. 480) has suggested that the ideograph for ‘small worm’ represents ‘a star’ or * brightness ' ‘ placed within a circle, and [that] the whole [may] be referred to some species of glow-worm. It will be observed how suitable such a name as ' Glow-worm-of-eclipse' would be for the star Mira (‘the Wondrous "), which ‘ during each interval of eleven months passes through the following phases: during fifteen days it attains and preserves its maximum brightness, which is equal to that of a star of the second magnitude. Its light afterwards decreases during three months, until it becomes completely invisible . . It remains in this state during five months, after which it re-appears, its light increasing in à continuous manner during three other months. Its cycle of variability is then ended, and it attains again its maximum brightness’ (Guillemin, The Heavens, 7th edit., p. 306). Such long and careful observers as the Babylonians would be sure io detect the wonders of Mira. Akhné is also mentioned in Tab. Rm. 2, 309; and in K. 11729, with Gar (= Narkabiu, vide sup.), Dilgan, and other stars. Page 338.—Cancer and some Stars adjacent. The constellations and stars as shown are :— Mastabba-galgal, Sem. Tuáme-rabáti, ‘the Great-twins ’ (Gemini). Másu-mahru, ‘tbe Westerly-twin’ (Castor, a Gem.). Másu-arká, ‘the Easterly-twiu' (Polluz, B Gem.). 360 PRIMITIVE CONSTELLATIONS. Nagar-asurra (otherwise asagga), ‘the Workman-of-the- River-bed’ (Cancer). Allab, ‘the Hero,’ explained in W. A. I. II. xlviii. 55 A, as Kul-samsi-asri, * Voice-of-the-Sun-place,' t.e., the highest point in the ecliptic, the ‘Gate of Cancer’ (e, », 0, y, è Cancri). The Manger and Asses; 5 and y were known as the Jugulae (‘ Yokes’), a title derived from a Euphratean original. Mahru sa Nangaru sa ilidnu, * the Westerly-one at the north of the Crab’ (y Canert). Lib-Nangaru, ' the Middle of the Crab’ (e Cancri), Praesepe, ‘the Manger.’ This is kammeda, ‘nebulous.’ (Vide sup. 59.) Mahru sa Nangaru sa situ, ‘the Westerly-one at the south of the Crab’ (0 Cancri). Arká sa Nangaru sa sátu, ‘the Easterly-one at the south of the Crab’ (8 Cancri). Pallika, ‘the Crossing-of-the-Water-dog’ (Canis Min.). A lunar asterism. Kaksisa, ‘the Leader’ (Procyon, a Can. Min.), called (Sem.) Mésré (‘ Leader,’ ‘ Director’) and Sukudu (‘the Restless,’ impetuous). Lulla, * the Fox’ (a Canert). Otherwise Lul-a ; named with Mastabba-galgal, Kaksisa, Lugal and Allab, amongst the ‘twelve Stars of the West’ ( W. A. I. II. xlix. No. 1). Ink-makh, ‘the Lion’ (Leo). Sem. Arú. Gisbar, ‘the Wood-of-light ' (n, y, £ m, e X Leonis). Called &'god'in K. 163 + K. 218. A lunar asterism. Gam, ‘the Sickle’ (Same stars). This name remains in use at present, these six stars forming, with Regulus (Lugal), the Sickle of Leo. Gam, called ‘the weapon of Merédakh’ (W. A.I. V. xlvi. 3) is an exact stellar reduplication of the khereb, harpé, sickle, of Kronos and Perseus (Vide sup. pp. 179-80). This Gam is distinct from Gam, the lunar asterism mentioned in W dcr SVS: Lugal, ‘the King, Sem. Sarru, Gk. Baewocxos, Lat. Regulus (a Leonis. Vide sup. p. 62). Another name still in use. Maru sa ribü arkat Sarru, ‘the Small-one in the region after the King’ (p Leonis). Jüs- Ard, * the Head-of-the-Lion' (e Leonis). Katsir-ninake, ‘the Month-of-the-Snake-drinks ' (0, £, p, €, 8 Hydrae). Alla, Sem. Tsíru, ‘the Snake’ (Alphard, a Hydrae). This star is called Alla, which is explained as fTsi-i-ru (Vide Brünnow, Class. List, p. 249), in Tab. K. 7010. ADDITIONAL NOTES. 361 Tsir-gal, ‘Great-snake’ (Hydra. Vide sup. pp. 104-6). Called a ‘god’ in W. A. I. III. lxvi. 26 B. The seven-headed Tsir- makh (‘ Mighty-snake") of W. A.I. IL xix. 13. Nabnkudurra- utsur IIL, when he restored Bábilu, set up huge bnlls and serpents of bronze at the thresholds of the gates (Cylinder 0827-9. T- 1. 20-22). “In an interesting text, Tab. 81-2-4, 224, which treats of various mystical Serpents, the T'siru-gal-lu is apparently identified with ‘the Serpent of Anu’; and, in a constellational aspect, may be Hydra. In this case, ‘the Serpent of Ea,’ also mentioned, will probably be ‘the River of the Snake,’ i.e, Éa's river, the Euphratés, and, in a constella- tional aspect, Eridanus (Vide Sayce, Rel. Anc. Babs. p. 281). (Ak.) Kas Utu, (Sem.) Kharrán Kamsi (Sup. p. 48), "the Sun-path ' = the Ecliptic. END OF VOL. I. G. NORMAN AND SON, PRINTERS, FLORAL STREET, COVENT GARDEN, WORKS BY THE SAME AUTHOR. POSEIDON. 3s 6d. ‘Tts aim is to demonstrate that ** Poseidón," in origin, ia not an Aryan, bnt a Semitic and: Hainitic divinity, and his cultus p over into Greece from Chaldwa by way of Phemecia and Libyé. We have no o jection to the propoaition.'—.4theneric n, * Mr. Brown seems to us fully to grasp what the Solar theory is, and he makes criticisms on some parts of its most thorough-going forms, which we venture to think are not wholly wide of the mark. 1n short he draws a distinction which is perhaps not an unreasonable one. He is ready to go as far as Professor Müller, but not so far as- Mr. Cox.'—sSeturdoy Review. * A work of remarkable acholarship.'—Standard, ‘We awaid all praise to its author for his most elaborate, though hy no means tedious- demonstrations.'—Ozford. Undergraduates’ Journal. * The Author maintains his proposition with an amount of ingenuity and learning which wil) no doubt lead many readers to give an attentive perusal to the book.'—Notes «ud (Queries. THE GREAT DIONYSIAK MYTH. 2 vols. 12s each. ‘A work of singular research and of hold and original thought.’ —Stendard. ‘A mine of careful thought and valuable instruction.'—The Rev. Sir G. W. Cox, M. A. ,- Author of Mythology of the Aryan Nations. ‘1 hailed your title with delight, which was in no way diminished by my perusal of the opening portions of the work.’ —The late Right Hon. W. E. GLADSTONE, M.P, * Mr. Brown's first volume is an addition to religious mythology. The author treats the question hy ‘‘a scientific consideration of the historic course of religious thooght." : There is something fascinating in this first part, which leaves thinking readers impatient to: possess the sequel.’—Notes and Queries. ‘This book is characterised by unsparing lahour and rescarch, the results of which arc stated very clearly, and with the sensibleness that comes ot taking a broad view of things. The quantity of material brought together to prove the main argument, that Dionysos was- not a deity of Aryan but of Semitic origin, is unparalleled.'— Academy. ‘To the task of exploring this field Mr. Brown has brought a steady resolotion and a judicial impartiality which deserve all praise. The admission that Semitic thought aud worship exercised some influence on those of the Greeks justifies the attempt to determine, if we can, the character of this influence; there,Mr. Brown has done excellent service i er ate We think that he has fairly proved his main points, that the idea and worship ot Dionysos are non-Hellenie and Semitic. In the working ont of this subject he has brought together a vast body of most interesting and important matter, and handled it with great skill, Mr. Brown has fully established his title to our gratitude for a vast amount of solid work already done, — Saturday Review. ‘Mr. Brown has, it must be conceded, fully established his main point. ..... We admit gladly that he has done enough to win for himself a wide and permanent reputa- tion.’—Saturday Review (On Vol. II.). ‘Le nom de M. RosERT Brown, auteur du Grand Mythe Dionysiaque, est bien connu des nythologues, qui n'ont point oublié ses travaux sar le dieu Poseidon. M. OBS row s'est donné pour tâche de déterminer Ja part qui revient à l'influence semi IUE n a mythologie grecque, et ila trouvé que cette part était conaidérahle. 1l surprend des traces- d'un élément oriental bien caractérisé dans les ritea, dans lea idées, et dans les mots. Son livre aar le dieu des mers avait pour but de demontrer que ni le nom, ni la conception de Poseidon, n'avaieut nne origine hellénique. L'ouvrage qu'il consaere à Dionysos E traité de méme dans un esprit d'opposition aux mythologues qui rattachent étroitemen ue ` panthéon gree au panthéon védiqne...... Le Grand Mythe Dionysiaque est on ouvrage solide autant qu'intéressant. — Bibliothèque Universelle et Revue Suisse. i ich theauthor- ^ itle hardly suggests to an ordinary person the vast amount of ground whic dE S DRE Myth, in his view, is nothing lesa than a picture of all the most important aspeets of human life ; and mankind, in composing it, may be said, in hie words, to have been “revealing their own nature and mental basis." Mr. Brown has produced two learned volumes, in which the whole matter and many collateral mattere are elaborately discussed.'—Spectetor, ‘Among the numerous works which the constantly-growing interest in archeology has called forth, Mr. Brown's treatise will be regarded as entitled to high favour. His lahours will enable us to read our Bibles aud ancient classics more uaderstandingly. He haa performed a prodigious deal of hard work, and done it admirably. .... . Dionysos has been selected as the central figure, beeause his history covers the entire field of research. Mr. Brown brings to his work the charm of novelry, and even of romance. The thorough- ness, fidelity, and conscientiousness which he displays are most exceptional.'—17'he Library Table (New York). ‘The story is as interesting as a romance to the archeological inqnirer. A profusion of authors are quoted to facilitate the investigation and to suhstantiate tlie conelusions. It must be acknowledged that they altogether appear to constitute a very satisfactory explanation.’ —The Evolution (New York). ‘The Author of The Grent Dionysiuk Myth has given a fuller and more interior view of the fancied grape-god. We are conducted through a world of classical and mythological researeh far outside of Olympus, and even of Greece, over Syria, Egypt, Arabia, and the far Orient.’—The Medicul Tribune (New York). ‘During the twelve years which have passed since the pnuhlieation of the first edition, a large amount of solid work has been done within the domain of comparative mythology. Of the results so gained, probably the most important is the elearer light thrown on the infhuenee of Seinitic theology on the theology aod religion of the Greeks. This momentous qnestion I have striven to treat impartially; and for my treatment of it I have to aeknowledge my obligations to Mr. Robert Brown's valuable researches in the field of the great Dionysiak Myth.’—Rev. Sir. G. W. Cox, Preface to the new edition of Phe Mythology of the Aryan Nations. LANGUAGE, AND THEORIES OF ITS ORIGIN. 1s. ‘I have been delighted with what you have written. T know of no other publication in which the present state of the question, in regard to the origin of speech, is presented with so much learning, clearness, and compactness.’ —-Professor SAYCE. ‘Your interesting brochure has given me great pleasure. Complete understanding of the weightiness of the problem, and earnest endeavour after truth is expressed in it.'— Professor LuDwia NoiRÉ (Mainz), ‘T have read your valuahle treatise on the Origin of Language with great interest and advantage. It isa very clear and judiciously written chapter of the History of Philology. — Dr. Cant ABEL (Berlin), Author of Linguistic Essi ys. ‘Mr. Brown has put together in a very clear and compact foria the different theories that have heen set forth of late years as to the origin of language. He has gone to the best authorities, and shows a wide extent of reading. At the sanie tiine he exercises an independent judgment in regard to the theories he describes, treely criticising those from which he differs. We can thoroughly recommend the pamphlet." — Academy. ‘The admirable pamphlet of Mr. Brown on the origin of language.'—Professor FonBEs Aberdeen). ‘ Both interesting and valuable.'— Professor ALFRED MARSHALL (Cambridge). THE UNICORN : A MYTHOLOGICAL INVESTIGATION. ƏS. * A charming little book, full of learning and instruction.'— Professor SAYcCE. ‘A delightful excursion into fairyland.—J. E. TAYLOR, r.r.e., etc. ete., Editor of Science Gossip, ‘Mr. Brown has given ue a pleasant, instructive, and original little book. It was a happy thought to iinpress heraldry into the service of mythology, and show how the arms of England are the last embodiment of an old Aryan legend. Mr. Brown brings together a vast amount of apt illustration to prove his case. In reading his book we cannot but he struck by the abundant stores of solid learning it displays and the attempt of the author always to refer to the latest and best authorities. We are led easily and pleasantly on froin one point to another, beginning with the art of primeval Babylonia, and ending with the Scottish unicorn, introduced by Jaimes I., as the sinister eupporter of the royal arins. We must not forget to notice the Scandinavian unicorn, carved on the horn of Ulf, which appropriately forms the frontispiece of the volume.'— 4cadenmy. ‘Mr. Brown has collected his facts from the latest and best authorities, and displays a wouderful amount of wide reading.’—Nature. THE LAW OF KOSMIC ORDER. AN INVESTIGATION OF THE PHYSICAL ASPECT OF TIME. O83 * Mr. Brown comes to the conelnsiou that the year was regarded hy the Accadians as an extended nycthemaron, half the signs being diurnal or relating to the deities of day, and the other half being nocturnal, concerned with myths of the night. Early man thus recognized that there was one and the same law of '*'Kosmic Order" pervading all con- ceptions of time. In the course of his investigation Mr. Brown draws upon Egyptian and Iranian sources, but his chief materials are necessarily derived from the monuments of ancient Babylonia. . . . . . We can thoroughly recommend his interesting hook to those who care to study a curious chapter in primitive astronomy.'—Noature. t The author of The Great Dionysiak Myth isa laborious student. It seems but yesterday that we noticed his pamphlet on the unicorn, and now we have another book which must have taken, one would suppose, years of study to bring it to its present state of perfection. eoe To us moderns, however ignorant we may be, the idea of time is rezulated by a 1nultitude of events of daily and alinost hourly occurrence, and but very few of us ever look back to a period when it had to he worked out bit by bit. Mr. Brown has done this thoroughly well in his own deeply learned fashion. . . .. . The book is an important contribution to science, which no future investigator in the same field can atford to overlook.'— Notes and Queries. ‘By Kosinic Order Mr. Brown means *' The harmony of the world in its varied round of day, night, week, month, season, and year." His present work is an attempt to point out the way in which man attained to an idca of this order, so far as the year and zodiacal signs are concerned. It is more especially with the zodiacal signs as we have received them from the Greeks that he concerns himself. They were ultimately derived from the Accadians, who first mapped out the sun's course through the sky, and gave to cach section of it the names by which the signs are still, for the most part, known. Mr. Brown claims to have shown that the signs, when the mythological conceptions which lie at the bottom of them are examined, fall naturally into two groups, six being diurnal and six nocturnal. In this way the year became to early men the day of twenty-four (or rather twelve) hours ou an enlarged scale. We always find in Mr. Brown's writings proofs of wide reading and happy suggestions. There are very few of his statements with which we should be disposed to quarrel, and the gencral reader cannot fail to find his work both instructive and.interesting.’—Academy. ERIDANUS: RIVER AND CONSTELLATION. 5s. * Aecept my hearty congratulations on your continued success in working out the fruitful field of exploration which you have made your own.'—Canon Tsaac TAYLOR. t I have finished Eridanus and learnt a great deal from it. All your arguments seein to me quite clear and convincing. It will maintain your high reputation.’—The late Dr. F. A. PALEY. ‘The reading of the book has been a great treat to me... . . . J feel assured you are absolutely right in your general position.'—Rev. Sir Gro. W. Cox. ‘ By far the best treatise we have on a most obseure subject.'— Notes and Queries. ‘Tir reading this brochure, one almost stands aghast at the amount of erudition and the extent of research that have been employed in its construction; while the marvellous ingenuity with which the author has pieced together so many seemingly unconnected facts, drawn from so many various sources, into a logical and convincing series of arguments, all leading to the saine conclusion, is not less striking.’—Scotsman. ‘In this study Mr. Brown gives us more of that extensive learning and power of combination which we have comc to expect from him as a matter of right... . . It isalways a pleasure to read what Mr. Brown writes; and we find it dithicult to lay down his book when once taken up, or to rise from a perusal of it without feeling that new vistas have been opened out before the mind.’—The Academy. — THE MYTH OF KIRKE. 5s. ‘Mr. Brown's new volume displays the same ingenuity and comprehensive learning as are found in its predecessors. . . . - . An exhaustive summary of the facts. . . . . - A sound method of enquiry, which cannot fail to yield valuable results.'—The Academy. + A learned and elaborate attempt to trace the influence of the ‘‘Non-Aryan East upon Hellas.” ..... This remarkable brochure. — Westminster Review. ‘The volume clears up many obscure points. Mr. Brown is a student of great and varied erudition.’—Literary World. ‘Full of learning and ingenious and suggestive combinations. —Professor TIELE (Leiden). ‘T hail the doctrine that Kirké is Euphratean.’—The late Rt. Honble, W. E. GLADSTONE. THE PHAINOMENA, OR ‘HEAVENLY DISPLAY’ OF ARATOS, Done into English verse. With an Introduction, Notes, and Appendices, and Ixviii. Engravings from rare Works, MSS:, Enphratean Boundary- stones, and other sources, of the Constellation-figures and Mythological Personages mentioned in the Poem; together with a Folding Map showing in colours the Constellations on the Equinoctial Circle with the Stars adjacent, for the year B.c. 2084, in illustration of the archaic statements preserved by Aratos, and hitherto unexplained. Ato. 10s 6d. ‘Mr. Brown’s volume should commend itself to all for whom the earliest record of our Constellations possesses any interest.'— K nowledge, ‘An arduons task conld scarcely be accomplished in more scholarly or satisfactory fashion.’—Notes and Queries. ‘This translation, witbont sacrificing fidelity, has preserved the spirit of the original. ae arouse The work is profusely adorned with highly interesting illustrations.'—7'he Literary World. ‘Mr. Brown has published his neat and faithful translation in an attractive, not to say sumptuous form.’—The Academy. * Those who know Mr. Brown's other works will readily believe the actual translation is the least part of the book; the most important portion consists of the abundant and valuable notes upon every constellation named. Mr. Brown's erudition and range of research have received recognition ere now from the highest authorities, and they are displayed afresh in these interesting notes, Many of the constellations are traced back to their Akkadian stage . . . .. and Mr. Brown's remarks as to the date of tbe observations upon which the poem of Aratos is founded are very forcible. The book is adorned with a great number of curious Middle Age or Archaic designs of thc constellation-figures.'— The Observatory. A TRILOGY OF THE LIFE-TO-COME, AND OTHER POEMS. 2s 6d. ‘Very good.’—Spectator. ‘Extremely felicitous.’~The Academy. ‘Perhaps the best thing in the book is “ Phase IT." of the Trilogy, some touches of which might almost have been given by Shelley. ..... Hardly leas successful in its way is the = County Member," which, besides showing Mr Brown's command over pathos and dialect, contains a useful lesson for politicians.'—Court and Society Review. TELLIS AND KLEOBEIA. 2s Gd. * You have created an exquisite background to those two shadowy fignres...... I do not think any words of mine wil be nceded to make known a poem so lovely.'—- Miss JANE E, HARRISON, * Your charming volnine,'— Professor TIELE (Leiden). *1 have read your delightful book from the first to t] ; li í i s 1e last line, and what I fec €ompelled to say is this :—You have afforded ine a pleasure of the highest Mr her: kind, and Lama better and richer man for knawing your poem. ..... The description of the art treasures ig splendid, the philosophy derived trom them ie beantifully deep. NINE ahnost Hellenie purity and heauty in many parts of thc work.'—Dr. Max * Eloquent passages and lines which move ug to content.'— The Academy. ‘Fluency, movement and erace. To hi i8 subj : feriat d d g . To him his subject ecems supreme real, everything The motives and ethies are worthy.'—Ilcekly Sun, P ! 2 young. ‘Poetic conception and treatment of a very high order, , — Lie ae dus y hig s.e... A notable poem. ‘A most touching story of two Greek lovers, abonnding in gema of poetic beauty,’— Eustern Marniug News. ` ‘The small band in whom the divine afflatns is still perceptible. In this select coin po Author of Tellis and Kleobcie. must take a foremost place. — Lincolnshire NOE ARI 4 uer ies. | SEMITIC INFLUENCE IN HELLENIC MYTHOLOGY. 7s 6d. ‘Lowe you many thanks for having placed the whole problem of mythology in a clear and true light.’ — Rt. Honble. Prof. Max MULLER. ‘The subject is very interesting to me, and I agree with you in the opinion that there are many Semitic and other Anaryan elements in Greek Religion. —Prof. TiELE (Leiden University). * 1 do not keep far from your point of view af thc acceptance of the opinion of a strong Semitic influence upon the Greek religion . . . Your most excellent work about the constel- lations.'—Prof. Dr. W. H. RoscRER (Leipzig). ‘Mr. Brown's own position is that of one who seeks for the meaning of many Greek divine names iu Semitic philology . . . In itself no theory can be morc probable.'— Mr. ANDREW Lano, in The Bookman. ‘With Prof. Max Müller Mr. Brown's quarrel is mainly negative ; he only eomplains that the Professor has ignored the extent of Semitic influence in Hellas and passed over the writers who have demonatrated it. But as regards Mr. Lang he fights mainly on the Pro- fessor's side, and fires several shots with very pretty effect both on his own aeconnt and on that of hisally . . . As to his polemics, he has a very pretty wit and no small akill of fence, which Mr. Lang may be expected to parry if he can.’—The Times. ‘Mr. Andrew Lang is a dexterous controversialist, wielding the sharpest of rapiers. But he does not have it all his own way. Mr. R. Brown is an expert, but he can be playful; and in the first half of this volume he has a series of passages at arins with Mr. Lang, and does sometimes dialectically **draw blood” . . . Totemism, fire stealing, bear-enlts, monse- cults, earth-myths, dawn myths, Mr. Brown has a “go” at them all, and Mr. Lang will need to sharpen his rapier once more, —The London Review. ‘A work which ought to find a place on the shelves of all students of myths and folklore . . . admirably written.'— Echo. *This is a lively and vigorous assault-at-arms in three bonts, defensive, offensive, and constructive . . . In the second part Mr. Brown takes up . . . his axe... and butchers Mr. Lang on his own account... On the intrinsic and fundamental issne we find ourselves in substantial agreement with Mr. Brown's contention that old Greek myths and Greek religion contain a considerable admixture of Scmitic and other Oriental elements . . . Mr. Brown is deing a good service in amassing and emphasizing the evidence.'—Manchester Guardian. ‘A substantial contribution te mythological study.’—Glasgow Herald. ‘Real knowledge of Euphratean mythology.'— Literature. * A clever interesting volume . . . the student of mythology will find many things delightfully well put.'—ZEzpository Times. ‘Mr. Brown is probably right in emphasizing Semitic influenec on various myths.’—The Literary World. z layfully criticises the two authora [ Prof. Max Müller and Mr. A. Lang] a S leaning aomewhat to the side of Prof. Max Müller. '— 7e Oxford Magazine. i features in the classical mythology that we learned at school which are visi A AE origin. Whenee do they come? Mr. A. Lang thinks they can be traced to the beliefs of savages; but Mr. Brown thinks they were borrowed hodiiy from the civilized inhabitants of Western Asia. It is most probable that Mr. Brown is right . « Mr. Brown has dnne good work . . . aud hasin particular made much progress in the identification of the Babylonian constellations with the Greek.’-—Academy. * Into the midst of the battle of the thrce principal directions of Mythological Science in England, the Anthor leads us with lively and often delightful humour. Max Miller has put together his thougbts concerning language, myth and religion in the Contributions to the Science of Mythology, 1897. The Ariaus had before their separation, a formulate: belief in divinities, in which they embodied the great natural phenomena, namely the Solar. Once more does Andrew Lang, his old adversary, fight him in his [Langs] Moder Mythology, with the insufficient weapons of his known anthropological theory. Though Brown declares himself fnll of respect for the former and finishes off the latter with sharp humour, still he blames Müller for several weaknesses ; and, more especially, as a principal fault, for bis disinclination to admit that so many Hellenic divinities anıl mythical stories can he explained by Semitic influence. Most certainly the powerful Semitic cult-centre on the Enphrates carried forward an influence more clearly seen year by year from new discoveries, not only on domestic life and knowledge, but'also on tlie belief of Hellas. Brown recognizes Semltic extraction in a Greek divinity (1) If the name and its principal myths do not appear in the other Arian mythologies ; (2) If Arian natnre- myths provide no simple and appropriate explanation of its existence ; (3) If its cult is found in territory either non-Arian, or governed by non-Arian influence; (4) When the form is more or less nnanthropomorphie ; (5) When the character and history harmonize with the charaeter and history of non-Arian divinities ; and (6) When Arian philology is not in a position to explain its name, and some or niost of its principal features. Thus does he explain Kronos, Poseidon, Dionysos, Aphrodite and Herakles as Semitic beings: but further, also Ino, Athamas = Tammuz, Kirke, Hekate, the Ilian Athene, tbe picture of ths Under-world Nekyia, and tbe Greek constellations,'——4n-zeiger für Indogermanische Spruch- und Altertumskunde. 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