Assyrian tablets record three solar eclipses which occurred between three and four hundred years later than this. The first of these was in 763 B.C.; the total phase being visible near Nineveh.
The next record of an eclipse of the sun comes to us from a Grecian source. This eclipse took place in 585 B.C., and has been the subject of much investigation. Herodotus, to whom we are indebted for the account, tells us that it occurred during a battle in a war which had been waging for some years between the Lydians and Medes. The sudden coming on of darkness led to a termination of the contest, and peace was afterwards made between the combatants. The historian goes on to state that the eclipse had been foretold by Thales, who is looked upon as the Founder of Grecian astronomy. This eclipse is in consequence known as the "Eclipse of Thales." It would seem as if that philosopher were acquainted with the Chaldean saros.
The next solar eclipse worthy of note was an annular one, and occurred in 431 B.C., the first year of the Peloponnesian War. Plutarch relates that the pilot of the ship, which was about to convey Pericles to the Peloponnesus, was very much frightened by it; but Pericles calmed him by holding up a cloak before his eyes, and saying that the only difference between this and the eclipse was that something larger than the cloak prevented his seeing the sun for the time being.
An eclipse of great historical interest is that known as the "Eclipse of Agathocles," which occurred on the morning of the 15th of August, 310 B.C. Agathocles, Tyrant of Syracuse, had been blockaded in the harbour of that town by the Carthaginian fleet, but effected the escape of his squadron under cover of night, and sailed for Africa in order to invade the enemy's territory. During the following day he and his vessels experienced a total eclipse, in which "day wholly put on the appearance of night, and the stars were seen in all parts of the sky."
A few solar eclipses are supposed to be referred to in early Roman history, but their identity is very doubtful in comparison with those which the Greeks have recorded. Additional doubt is cast upon them by the fact that they are usually associated with famous events. The birth and death of Romulus, and the Passage of the Rubicon by Julius Cæsar, are stated indeed to have been accompanied by these marks of the approval or disapproval of the gods!
Reference to our subject in the Bible is scanty. Amos viii. 9 is thought to refer to the Nineveh eclipse of 763 B.C., to which allusion has already been made; while the famous episode of Hezekiah and the shadow on the dial of Ahaz has been connected with an eclipse which was partial at Jerusalem in 689 B.C.
The first solar eclipse, recorded during the Christian Era, is known as the "Eclipse of Phlegon," from the fact that we are indebted for the account to a pagan writer of that name. This eclipse took place in A.D. 29, and the total phase was visible a little to the north of Palestine. It has sometimes been confounded with the "darkness of the Crucifixion," which event took place near the date in question; but it is sufficient here to say that the Crucifixion is well known to have occurred during the Passover of the Jews, which is always celebrated at the full moon, whereas an eclipse of the sun can only take place at new moon.
Dion Cassius, commenting on the Emperor Claudius about the year A.D. 45, writes as follows:—
"As there was going to be an eclipse on his birthday, through fear of a disturbance, as there had been other prodigies, he put forth a public notice, not only that the obscuration would take place, and about the time and magnitude of it, but also about the causes that produce such an event."
This is a remarkable piece of information; for the Romans, an essentially military nation, appear hitherto to have troubled themselves very little about astronomical matters, and were content, as we have seen, to look upon phenomena, like eclipses, as mere celestial prodigies.