Ἄρκτον ἢν καὶ ἄμαξαν ἐπίκλησιν καλέουσιν.
The Northern Bear which oft the Wain they call.
The similarity of the constellations recognized in different countries is very remarkable. The Chaldean, the Egyptian, and the Grecian skies have a resemblance which cannot be overlooked. Some have conceived that this resemblance may be traced also in the Indian and Arabic constellations, at least in those of the zodiac.[29] But while the figures are the same, the names and traditions connected with them are different, according to the histories and localities of each country;[30] the river among the stars which the Greeks called the Eridanus, the Egyptians asserted to be the Nile. Some conceive that the Signs of the Zodiac, or path along which the sun and moon pass, had its divisions marked by signs which had a reference to the course of the seasons, to the motion of the sun, or the employments of the husbandman. If we take the position of the heavens, which, from the knowledge we now possess, we are sure they must have had 15,000 years ago, the significance of the signs of the zodiac, in which the sun was, as referred to the Egyptian year, becomes very marked,[31] and has led some to suppose that the zodiac was invented at such a period. Others have rejected this as an improbably great antiquity, and have thought it more likely that the constellation assigned to each season was that which, at that season, rose at the beginning of the night: [126] thus the balance (which is conceived to designate the equality of days and nights) was placed among the stars which rose in the evening when the spring began: this would fix the origin of these signs 2500 years before our era.
[29] Dupuis, vi. 548. The Indian zodiac contains, in the place of our Capricorn, a ram and a fish, which proves the resemblance without chance of mistake. Bailly, i. p. 157.
[30] Dupuis, vi. 549.
[31] Laplace, Hist. Astron. p. 8.
It is clear, as has already been said, that Fancy, and probably Superstition, had a share in forming the collection of constellations. It is certain that, at an early period, superstitious notions were associated with the stars.[32] Astrology is of very high antiquity in the East. The stars were supposed to influence the character and destiny of man, and to be in some way connected with superior natures and powers.
[32] Dupuis, vi. 546.
We may, I conceive, look upon the formation of the constellations, and the notions thus connected with them, as a very early attempt to find a meaning in the relations of the stars; and as an utter failure. The first effort to associate the appearances and motions of the skies by conceptions implying unity and connection, was made in a wrong direction, as may very easily be supposed. Instead of considering the appearances only with reference to space, time, number, in a manner purely rational, a number of other elements, imagination, tradition, hope, fear, awe of the supernatural, belief in destiny, were called into action. Man, still young, as a philosopher at least, had yet to learn what notions his successful guesses on these subjects must involve, and what they must exclude. At that period, nothing could be more natural or excusable than this ignorance; but it is curious to see how long and how obstinately the belief lingered (if indeed it be yet extinct) that the motions of the stars, and the dispositions and fortunes of men, may come under some common conceptions and laws, by which a connection between the one and the other may be established.
We cannot, therefore, agree with those who consider Astrology in the early ages as “only a degraded Astronomy, the abuse of a more ancient science.”[33] It was the first step to astronomy by leading to habits and means of grouping phenomena; and, after a while, by showing that pictorial and mythological relations among the stars had no very obvious value. From that time, the inductive process went on steadily in the true road, under the guidance of ideas of space, time, and number.
[33] Ib. vi. 546.