9. CELESTIAL PHENOMENA AND TIME.
The foregoing quotations have shown how well Dante understood the changing appearances of the celestial phenomena as viewed from different latitudes: it now remains to be seen what were his conceptions of longitude.
A difference in longitude between two places makes no difference in the stars, nor in the apparent paths of the heavenly bodies, but they come to the meridian sooner in the more easterly place; and as it is the meridian passage of the sun which determines local time, this will vary in exact proportion to the distance east. When it is early morning in England, it is noon in Burmah, and evening in Fiji. As Alfraganus had observed (following Ptolemy), a celestial phenomenon such as a lunar eclipse, which is caused by an actual darkening of the moon’s surface when immersed in Earth’s shadow, is visible in every place where the moon is above the horizon, though the local hour differs.
It is otherwise with a total solar eclipse, for this is only visible from the very small portion of Earth on which the moon’s shadow falls as she passes between us and the sun ([see fig. 44]); and as this shadow moves on, owing to her own motion and the diurnal revolution combined, the eclipse becomes visible successively from different parts of the earth. Dante realized this when he quoted the argument of some theologians that the miraculous three hours’ darkness described in the Gospels could not have been caused by an eclipse of the sun, as Aquinas and others had suggested, because it was visible all over the earth at the same absolute time, that is, during the Crucifixion.[414] Some said, he tells us, that the moon went back and placed herself between us and the sun (for the moon at Passover time was always full, and therefore opposite the sun), so that the sun’s light should not come down (to us on the earth); others, that the sun hid itself, for a corresponding eclipse was seen by Spaniards and Indians as well as Jews.[415] Spaniards and Indians were supposed to live at the extreme western and eastern limits of the habitable earth: they were 180° in longitude, or 12 hours in time, apart, and Jerusalem was midway between them. Therefore the sun would be visible to all, though only just rising in India and just setting in Spain;[416] but it could not have been an eclipse that darkened it to all at the same time.
Fig. 44. Lunar and Solar Eclipses.
This passage shows that Dante was entirely orthodox and conservative in his geography, as far as longitude was concerned, and confirms us in the conclusion that he was so also with regard to latitude, and was not likely to accept contemporary evidence about lands south of the equator, or stars unknown to Ptolemy. In the Divine Comedy there are several passages which refer to the same system, as for instance where Night is described as covering the whole region from “the Shore” to Morocco,[417] or where the time is stated to be noon on the Ganges, sunrise at Jerusalem, and midnight in Spain.[418] And in the Quæstio de Aqua et Terra the system is thus clearly explained:—
“As all these agree in believing [the naturalists, the astrologers, and the cosmographers], this habitable earth extends in longitude from Gades, which lies on the western boundaries of Hercules, as far as the mouths of the Ganges, as Orosius writes.[419] That longitude is such that at the equinox the sun is setting upon those who are at one of these boundaries, while it is rising upon those who are at the other, as astrologers have discovered by eclipses of the moon. Therefore the aforesaid boundaries must be 180 degrees distant in longitude, which is half the distance of the whole circumference.”[420]
Gades is not the city of Cadiz, but two islands (the “Gades Insulæ” of Orosius), on which Hercules was said to have set up his Pillars, as a sign that no one should venture further; and they were thought to lie in the mouth of what we call the Straits of Gibraltar:[421]—