The Transit of Venus did take place on December 6, 1882; and though Venus could have been seen without telescopic aid as a black spot on the sun's disc, nothing can be more unlike Venus in transit than "a star walking into the moon." The moon was not visible on that evening, and Venus was only visible when on the sun's disc, and appeared then, not as a star, but as a black dot.

No doubt Lady Burton's niece did make the exclamation attributed to her, but it must have been, not on December 6, 1882, but on some other occasion. Lady Burton may indeed have told her niece that this was the Transit of Venus, but that was simply because she did not know what a transit was, nor that it occurred in the daytime, not at night. Lady Burton's narrative was therefore not written at the time. So if the facts of the tenth chapter of Joshua, as we have it, had not been written at the time of the battle, some gross astronomical discordance would inevitably have crept in.

Let us suppose that the sun and moon did actually stand still in the sky for so long a time that between noon and sunset was equal to the full length of an ordinary day. What effect would have resulted that the Israelites could have perceived? This, and this only, that they would have marched twice as far between noon and sunset as they could have done in any ordinary afternoon. And this as we have seen, is exactly what they are recorded to have done.

The only measure of time, available to the Israelites, independent of the apparent motion of the sun, was the number of miles marched. Indeed, with the Babylonians, the same word (kasbu) was used to indicate three distinct, but related measures. It was a measure of time—the double hour; of celestial arc—the twelfth part of a great circle, thirty degrees, that is to say the space traversed by the sun in two hours; and it was a measure of distance on the surface of the earth—six or seven miles, or a two hours' march.

If, for the sake of illustration, we may suppose that the sun were to stand still for us, we should recognize it neither by sundial nor by shadow, but we should see that whereas our clocks had indicated that the sun had risen (we will say) at six in the morning, and had southed at twelve of noon; it had not set until twelve of the night. The register of work done, shown by all our clocks and watches, would be double for the afternoon what it had been for the morning. And if all our clocks and watches did thus register upon some occasion twice the interval between noon and sunset that they had registered between sunrise and noon, we should be justified in recording, as the writer of the book of Joshua has recorded, "The sun stood still in the midst of heaven, and hasted not to go down about a whole day."

The real difficulty to the understanding of this narrative has lain in the failure of commentators to put themselves back into the conditions of the Israelites. The Israelites had no time-measurers, could have had no time-measurers. A sundial, if any such were in existence, would only indicate the position of the sun, and therefore could give no evidence in the matter. Beside, a sundial is not a portable instrument, and Joshua and his men had something more pressing to do than to loiter round it. Clepsydrae or clocks are of later date, and no more than a sundial are they portable. Many comments, one might almost say most comments on the narrative, read as if the writers supposed that Joshua and his men carried stop-watches, and that their chief interest in the whole campaign was to see how fast the sun was moving. Since they had no such methods of measuring time, since it is not possible to suppose that over and above any material miracle that was wrought, the mental miracle was added of acquainting the Israelites for this occasion only with the Copernican system of astronomy, all that the words of the narrative can possibly mean is, that—

"the sun stood still in the midst of heaven, and hasted not to go down about a whole day,"

according to the only means which the Israelites had for testing the matter. In short, it simply states in other words, what, it is clear from other parts of the narrative, was actually the case, that the length of the march made between noon and sunset was equal to an ordinary march taking the whole of a day.

If we suppose—as has been generally done, and as it is quite legitimate to do, for all things are possible to God—that the miracle consisted in the slackening of the rotation of the earth, what effect would have been perceived by the Hebrews? This, and only this, that they would have accomplished a full day's march in the course of the afternoon. And what would have been the effects produced on all the neighbouring nations? Simply that they had managed to do more work than usual in the course of that afternoon, and that they felt more than usually tired and hungry in the evening.

But would it have helped the Israelites for the day to have been thus actually lengthened? Scarcely so, unless they had been, at the same time, endowed with supernatural, or at all events, with unusual strength. The Israelites had already been 31 hours without sleep or rest, they had made a remarkable march, their enemies had several miles start of them; would not a longer day have simply given the latter a better chance to make good their flight, unless the Israelites were enabled to pursue them with unusual speed? And if the Israelites were so enabled, then no further miracle is required; for them the sun would have "hasted not to go down about a whole day."

Leaving the question as to whether the sun appeared to stand still through the temporary arrest of the earth's rotation, or through some exaltation of the physical powers of the Israelites, it seems clear, from the foregoing analysis of the narrative, that both the prose account and the poem were written by eye-witnesses, who recorded what they had themselves seen and heard whilst every detail was fresh in their memory. Simple as the astronomical references are, they are very stringent, and can only have been supplied by those who were actually present.

Nothing can be more unlike poetic hyperbole than the sum of actual miles marched to the men who trod them; and these very concrete miles were the gauge of the lapse of time. For just as "nail," and "span," and "foot," and "cubit," and "pace" were the early measures of small distance, so the average day's march was the early measure of long distance. The human frame, in its proportions and in its abilities, is sufficiently uniform to have furnished the primitive standards of length. But the relation established between time and distance as in the case of a day's march, works either way, and is employed in either direction, even at the present day. When the Israelites at the end of their campaign returned from Makkedah to Gibeon, and found the march, though wholly unobstructed, was still a heavy performance for the whole of a long day, what could they think, how could they express themselves, concerning that same march made between noon and sundown? Whatever construction we put upon the incident, whatever explanation we may offer for it, to all the men of Israel, judging the events of the afternoon by the only standard within their reach, the eminently practical standard of the miles they had marched, the only conclusion at which they could arrive was the one they so justly drew—

"The sun stayed in the midst of heaven and hasted not to go down about a whole day. And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man: for the Lord fought for Israel."

FOOTNOTES:

[351:1] Revised and reprinted from the Sunday at Home for February and March, 1904.

[372:1] Marcel Dieulafoy, David the King: an Historical Enquiry, pp. 155-175.



CHAPTER II

THE DIAL OF AHAZ

The second astronomical marvel recorded in the Scripture narrative is the going back of the shadow on the dial of Ahaz, at the time of Hezekiah's recovery, from his dangerous illness.

It was shortly after the deliverance of the kingdom of Judah from the danger threatened it by Sennacherib king of Assyria, that Hezekiah fell "sick unto death." But in answer to his prayer, Isaiah was sent to tell him—

"Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for Mine own sake, and for My servant David's sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that He hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and He brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz."

The narrative in the Book of Isaiah gives the concluding words in the form—

"So the sun returned ten degrees, by which degrees it was gone down."

The narrative is complete as a record of the healing of king Hezekiah and of the sign given to him to assure him that he should recover; complete for all the ordinary purposes of a narrative, and for readers in general. But for any purpose of astronomical analysis the narrative is deficient, and it must be frankly confessed that it does not lie within the power of astronomy to make any use of it.

It has been generally assumed that it was an actual sundial upon which this sign was seen. We do not know how far back the art of dialling goes. The simplest form of dial is an obelisk on a flat pavement, but it has the very important drawback that the graduation is different for different times of the year. In a properly constructed dial the edge of the style casting the shadow should be made parallel to the axis of the earth. Consequently a dial for one latitude is not available without alteration when transferred to another latitude. Some fine types of dials on a large scale exist in the observatories built by Jai Singh. The first of these—that at Delhi—was probably completed about 1710 A.D. They are, therefore, quite modern, but afford good illustrations of the type of structure which we can readily conceive of as having been built in what has been termed the Stone Age of astronomy. The principal of these buildings, the Samrat Yantra, is a long staircase in the meridian leading up to nothing, the shadow falling on to a great semicircular arc which it crosses. The slope of the staircase is, of course, parallel to the earth's axis.

It has been suggested that if such a dial were erected at Jerusalem, and the style were that for a tropical latitude, at certain times of the year the shadow would appear to go backward for a short time. Others, again, have suggested that if a small portable dial were tilted the same phenomenon would show itself. It is, of course, evident that no such suggestion at all accords with the narrative. Hezekiah was now in the fourteenth year of his reign, the dial—if dial it was—was made by his father, and the "miracle" would have been reproduced day by day for a considerable part of each year, and after the event it would have been apparent to every one that the "miracle" continued to be reproduced. If this had been the case, it would say very little for the astronomical science of the wise men of Merodach-Baladan that he should have sent all the way from Babylon to Jerusalem "to inquire of the wonder that was done in the land" if the wonder was nothing more than a wrongly mounted dial.

Others have hazarded the extreme hypothesis, that there might have been an earthquake at the time which dipped the dial in the proper direction, and then restored it to its proper place; presumably, of course, without doing harm to Jerusalem, or any of its buildings, and passing unnoticed by both king and people.

A much more ingenious theory than any of those was communicated by the late J. W. Bosanquet to the Royal Asiatic Society in 1854. An eclipse of the sun took place on January 11, 689 B.C. It was an annular eclipse in Asia Minor, and a very large partial eclipse at Jerusalem, the greatest phase taking place nearly at local noon. Mr. Bosanquet considers that the effect of the partial eclipse would be to practically shift the centre of the bright body casting the shadow. At the beginning of the annular phase, the part of the sun uncovered would be a crescent in a nearly vertical position; at mid eclipse the crescent would be in a horizontal position; at the end of the annular phase the crescent would again be in a vertical position; so that the exposed part of the sun would appear to move down and up in the sky over a very small distance. It is extremely doubtful whether any perceptible effect could be so produced on the shadow, and one wholly fails to understand why the eclipse itself should not have been given as the sign, and why neither the king nor the people seem to have noticed that it was in progress. It is, however, sufficient to say that modern chronology shows that Hezekiah died ten years before the eclipse in question, so that it fell a quarter of a century too late for the purpose, and no other eclipse is available to take its place during the lifetime of Hezekiah.

But there is no reason to think that the word rendered in our Authorized Version as "dial" was a sundial at all. The word translated "dial" is the same which is also rendered "degrees" in the A.V. and "steps" in the R.V., as is shown in the margin of the latter. It occurs in the prophecy of Amos, where it is rendered "stories" or "ascensions." It means an "ascent," a "going up," a "step." Thus king Solomon's throne had six steps, and there are fifteen Psalms (cxx.-cxxxiv.)—that are called "songs of degrees," that is "songs of steps."

We do not know how the staircase of Ahaz faced, but we can form some rough idea from the known positions of the Temple and of the city of David, and one or two little hints given us in the narrative itself. It will be noted that Hezekiah uses the movement of the shadow downward, as equivalent to its going forward. The going forward of course meant its ordinary direction of motion at that time of day; so the return of the shadow backward meant that the shadow went up ten steps, for in the Book of Isaiah it speaks of the sun returning "ten degrees by which degrees it was gone down." It was therefore in the afternoon, and the sun was declining, when the sign took place. It is clear, therefore, that the staircase was so placed that the shadow went down the stairs as the sun declined in the sky. The staircase, therefore, probably faced east or north-east, as it would naturally do if it led from the palace towards the Temple. No doubt there was a causeway at the foot of this staircase, and a corresponding ascent up the Temple hill on the opposite side of the valley.

We can now conjecturally reproduce the circumstances. It was afternoon, and the palace had already cast the upper steps of the staircase into shadow. The sick king, looking longingly towards the Temple, could see the lower steps still gleaming in the bright Judean sunshine. It was natural therefore for him to say, when the prophet Isaiah offered him his choice of a sign, "Shall the shadow go forward ten steps, or back ten steps?" that it was "a light thing for the shadow to go down ten steps: nay, but let the shadow return backward ten steps." It would be quite obvious to him that a small cloud, suitably placed, might throw ten additional steps into shadow.

It will be seen that we are left with several details undetermined. For the staircase, wherever constructed, was probably not meant to act as a sundial, and was only so used because it chanced to have some rough suitability for the purpose. In this case the shadow will probably have been thrown, not by a properly constructed gnomon, but by some building in the neighbourhood. And as we have no record of the direction of the staircase, its angle of inclination, its height, and the position of the buildings which might have cast a shadow upon it, we are without any indication to guide us.

When the queen of Sheba came to visit king Solomon, and saw all his magnificence, one of the things which specially impressed her was "his ascent by which he went up unto the house of the Lord." This was "the causeway of the going up," as it is called in the First Book of Chronicles. We are told of a number of alterations, made in the Temple furniture and buildings by king Ahaz, and it is said that "the covered way for the sabbath that they had built in the house, and the king's entry without, turned he unto (margin, round) the house of the Lord, because of the king of Assyria." That is to say, Ahaz considered that Solomon's staircase was too much exposed in the case of a siege, being without the Temple enclosure. This probably necessitated the construction of a new staircase, which would naturally be called the staircase of Ahaz. That there was, in later times, such a staircase at about this place we know from the route taken by the triumphal procession at the time of the dedication of the wall of Jerusalem under Nehemiah:—

"At the fountain gate, which was over against them, they went up by the stairs of the City of David, at the going up of the wall, above the house of David, even unto the water gate eastward."

In this case there would be a special appropriateness in the sign that was offered to Hezekiah. The sign that he would be so restored, as once again to go up to the house of the Lord, was to be given him on the very staircase by which he would go. He was now thirty-eight years old, and had doubtless watched the shadow of the palace descend the staircase in the afternoon, hundreds of times; quite possibly he had actually seen a cloud make the shadow race forward. But the reverse he had never seen. Once a step had passed into the shadow of the palace, it did not again emerge until the next morning dawned.

The sign then was this: It was afternoon, probably approaching the time of the evening prayer, and the court officials and palace attendants were moving down the staircase in the shadow, when, as the sick king watched them from above, the shadow of the palace was rolled back up the staircase, and a flood of light poured down on ten of the broad steps upon which the sun had already set. How this lighting of the ten steps was brought about we are not told, nor is any clue given us on which we can base a conjecture. But this return of light was a figure of what was actually happening in the life of the king himself. He had already, as it were, passed into the shadow that only deepens into night. As he sang himself after his recovery—

"I said, In the noontide of my days I shall go into the gates of the grave: I am deprived of the residue of my years. I said, I shall not see the Lord, even the Lord in the land of the living: I shall behold man no more with the inhabitants of the world."

But now the light had been brought back to him, and he could say—

"The living, the living, he shall praise Thee, as I do this day: The father to the children shall make known Thy truth. The Lord is ready to save me: Therefore we will sing my songs to the stringed instruments All the days of our life in the house of the Lord."



CHAPTER III

THE STAR OF BETHLEHEM

No narrative of Holy Scripture is more familiar to us than that of the visit of the wise men from the East to see Him that was born King of the Jews. It was towards the end of the reign of Herod the Great that they arrived at Jerusalem, and threw Herod the king and all the city into great excitement by their question—

"Where is He that is born King of the Jews? For we have seen His star in the east, and are come to worship Him."

Herod at once gathered all the chief priests and scribes of the people together, and demanded of them where the Messiah should be born. Their reply was distinct and unhesitating—

"In Bethlehem of Judaea: for thus it is written by the Prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule My people Israel. Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young Child; and when ye have found Him, bring me word again, that I may come and worship Him also. When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young Child was. When they saw the star, they rejoiced with exceeding great joy."

So much, and no more are we told of the star of Bethlehem, and the story is as significant in its omissions as in that which it tells us.

What sort of a star it was that led the wise men; how they learnt from it that the King of the Jews was born; how it went before them; how it stood over where the young Child was, we do not know. Nor is it of the least importance that we should know. One verse more, and that a short one, would have answered these inquiries; it would have told us whether it was some conjunction of the planets; whether perchance it was a comet, or a "new" or "temporary" star; or whether it was a supernatural light, like the pillar of fire that guided the children of Israel in the wilderness. But that verse has not been given. The twelve or twenty additional words, which could have cleared up the matter, have been withheld, and there can be no doubt as to the reason. The "star," whatever its physical nature, was of no importance, except as a guide to the birthplace of the infant Jesus. Information about it would have drawn attention from the object of the narrative; it would have given to a mere sign-post the importance which belonged only to "the Word made flesh."

We are often told that the Bible should be studied precisely as any other book is studied. Yet before we can criticize any book, we must first ascertain what was the purpose that the author had in writing it. The history of England, for instance, has been written by many persons and from many points of view. One man has traced the succession of the dynasties, the relationships of the successive royal families, and the effect of the administrations of the various kings. Another has chiefly considered the development of representative government and of parliamentary institutions. A third has concerned himself more with the different races that, by their fusion, have formed the nation as it is to-day. A fourth has dealt with the social condition of the people, the increase of comfort and luxury. To a fifth the true history of England is the story of its expansion, the foundation and growth of its colonial empire. While to a sixth, its religious history is the one that claims most attention, and the struggles with Rome, the rise and decay of Puritanism, and the development of modern thought will fill his pages. Each of these six will select just those facts, and those facts only, that are relevant to his subject. The introduction of irrelevant facts would be felt to mark the ignorant or unskilful workman. The master of his craft will keep in the background the details that have no bearing on his main purpose, and to those which have but a slight bearing he will give only such notice as their importance in this connection warrants.

The purpose of the Bible is to reveal God to us, and to teach us of our relationship to Him. It was not intended to gratify that natural and laudable curiosity which has been the foundation of the physical sciences. Our own efforts, our own intelligence can help us here, and the Scriptures have not been given us in order to save us the trouble of exerting them.

There is no reason for surprise, then, that the information given us concerning the star is, astronomically, so imperfect. We are, indeed, told but two facts concerning it. First that its appearance, in some way or other, informed the wise men, not of the birth of a king of the Jews, but of the King of the Jews, for Whose coming not Israel only, but more or less consciously the whole civilized world, was waiting. Next, having come to Judaea in consequence of this information, the "star" pointed out to them the actual spot where the new-born King was to be found. "It went before them till it came and stood over where the young Child was." It may also be inferred from Matt. ii. 10 that in some way or other the wise men had for a time lost sight of the star, so that the two facts mentioned of it relate to two separate appearances. The first appearance induced them to leave the East, and set out for Judaea; the second pointed out to them the place at Bethlehem where the object of their search was to be found. Nothing is told us respecting the star except its work as a guide.

Some three centuries ago the ingenious and devout Kepler supposed that he could identify the Star with a conjunction of the planets Jupiter and Saturn, in the constellation Pisces. This conjunction took place in the month of May, B.C. 7, not very long before the birth of our Lord is supposed to have taken place.

But the late Prof. C. Pritchard has shown, first, that a similar and closer conjunction occurred 59 years earlier, and should therefore have brought a Magian deputation to Judaea then. Next, that the two planets never approached each other nearer than twice the apparent diameter of the moon, so that they would have appeared, not as one star, but as two. And thirdly, if the planets had seemed to stand over Bethlehem as the wise men left Jerusalem, they most assuredly would not have appeared to do so when they arrived at the little city. Ingenious as the suggestion was, it may be dismissed as unworthy of serious consideration.

Another suggestion shows upon what slight foundations a well-rounded legend may be built. In the year 1572 a wonderful "new star" appeared in the constellation Cassiopeia. At its brightest it outshone Venus, and, though it gradually declined in splendour, it remained visible for some sixteen months. There have been other instances of outbursts of bright short-lived stars; and brief notices, in the annals of the years 1265 and 952 may have referred to such objects, but more probably these were comets. The guess was hazarded that these objects might be one and the same; that the star in Cassiopeia might be a "variable" star, bursting into brilliancy about every 315 or 316 years; that it was the star that announced the birth of our Lord, and that it would reappear towards the end of the nineteenth century to announce His second coming.

One thing more was lacking to make the legend complete, and this was supplied by the planet Venus, which shines with extraordinary brilliance when in particular parts of her orbit. On one of these occasions, when she was seen as a morning star in the east, some hazy recollection of the legend just noticed caused a number of people to hail her as none other than the star of Bethlehem at its predicted return.

There is no reason to suppose that the star of 1572 had ever appeared before that date, or will ever appear again. But in any case we are perfectly sure that it could not have been the star of Bethlehem. For Cassiopeia is a northern constellation, and the wise men, when they set out from Jerusalem to Bethlehem must have had Cassiopeia and all her stars behind them.

The fact that the "star" went before them and stood over where the young Child lay, gives the impression that it was some light, like the Shekinah glory resting on the Ark in the tabernacle, or the pillar of fire which led the children of Israel through the wilderness. But this view raises the questions as to the form in which it first appeared to the wise men when they were still in the East, and how they came to call it a star, when they must have recognized how very unstarlike it was. Whilst, if what they saw when in the East was really a star, it seems most difficult to understand how it can have appeared to go before them and to stand over the place where the young Child lay.

I have somewhere come across a legend which may possibly afford the clue, but I have not been able to find that the legend rests upon any authority. It is that the star had been lost in the daylight by the time that the wise men reached Jerusalem. It was therefore an evening star during their journey thither. But it is said that when they reached Bethlehem, apparently nearly at midday, one of them went to the well of the inn, in order to draw water. Looking down into the well, he saw the star, reflected from the surface of the water. This would of course be an intimation to them that the star was directly overhead, and its re-observation, under such unusual circumstances, would be a sufficient assurance that they had reached the right spot. Inquiry in the inn would lead to a knowledge of the visit of the shepherds, and of the angelic message which had told them where to find the Babe born in the city of David, "a Saviour, Which is Christ the Lord."

If this story be true, the "Star of Bethlehem" was probably a "new star," like that of 1572. Its first appearance would then have caused the Magi to set out on their journey, though it does not appear how they knew what it signified, unless we suppose that they were informed of it in a dream, just as they were afterwards warned of God not to return to Herod. Whilst they were travelling the course of the year would bring the star, which shone straight before them in the west after sunset every evening, nearer and nearer to the sun. We may suppose that, like other new stars, it gradually faded, so that by the time the wise men had reached Jerusalem they had lost sight of it altogether. Having thus lost it, they would probably not think of looking for it by daylight, for it is no easy thing to detect by daylight even Venus at her greatest brilliancy, unless one knows exactly where to look. The difficulty does not lie in any want of brightness, but in picking up and holding steadily so minute a point of light in the broad expanse of the gleaming sky. This difficulty would be overcome for them, according to this story, by the well, which acted like a tube to direct them exactly to the star, and like a telescope, to lessen the sky glare. It would be also necessary to suppose that the star was flashing out again with renewed brilliancy. Such a brief recovery of light has not been unknown in the case of some of our "new" or "temporary" stars.

I give the above story for what it is worth, but I attach no importance to it myself. Some, however, may feel that it removes what they had felt as a difficulty in the narrative,—namely, to understand how the star could "stand over where the young Child lay." It would also explain, what seems to be implied in the narrative, how it happened that the Magi alone, and not the Jews in general, perceived the star at its second appearance.

For myself, the narrative appears to me astronomically too incomplete for any astronomical conclusions to be drawn from it. The reticence of the narrative on all points, except those directly relating to our Lord Himself, is an illustration of the truth that the Scriptures were not written to instruct us in astronomy, or in any of the physical sciences, but that we might have eternal life.

"AND THIS IS LIFE ETERNAL, THAT THEY MIGHT KNOW THEE THE ONLY TRUE GOD, AND JESUS CHRIST, WHOM THOU HAST SENT."



A TABLE OF SCRIPTURAL REFERENCES

- - - Page. Book. Chap. and Verse. - - - 9 I. Kings v. 29-34 10 Wisdom vii. 17-22 (R.V.) 11 Psalm viii. 3, 4 15 Eccl. i. 9 17 Gen. i. 1 " I. Chron. xvi. 26 " Deut. vi. 4 " Mark xii. 29 " Neh. ix. 6 19 Heb. xi. 23 20 II. Pet. iii. 8 22 Psalm cxi. 2-4 (R.V.) " Gen. ii. 3 23 Exod. xx. 10, 11 " " xxxi. 16, 17 " Gen. i. 14 25 " i. 1 32 Exod. xv. 4, 5 35 Gen. i. 6-8 " " i. 14 36 " i. 20 " Job xxxvii. 18 (R.V.) " Num. xvii. 39 " Isaiah xl. 19 37 Jer. x. 9 " Psalm cxxxvi. 6 38 Heb. i. 3 39 II. Sam. xxii. 8 " Job xxvi. 11 " " xxvi. 7 " I. Sam. ii. 8 40 Psalm lxxv. 3 " " civ. 2 " Isaiah xl. 22 " Amos ix. 6 " Num. xxxiv. 4 " II. Sam. xv. 30 41 Psalm cxlviii. 4 " Song of Three Children 38 " Amos v. 8 " " ix. 6 " Eccl. i. 7 " Isaiah lv. 10 (R.V.) 42 " lv. 11 " Job xxxvi. 26-28 (R.V.) " Judges v. 4 " Psalm lxxvii. 17 " " cxlvii. 8 " Prov. xvi. 15 " Eccl. xii. 2 " Isaiah v. 6 " Jude 12 " Nahum i. 3 " Isaiah xviii. 4 43 Eccl. xi. 3 " Job xxvi. 8 " " xxxviii. 34-37 44 " xxxviii. 19-29 (R.V.) " Psalm xviii. 6-17 (R.V.) 45 Jer. x. 13 (R.V.) " Psalm cxxxv. 7 46 Job xxxvii. 16 49 " xxxvi. 29 " Gen. vii. 11 50 II. Kings vii. 1, 2 " Mal. iii. 10 " Hos. vi. 4 " Dan. viii. 8 " Ezek. xxxvii. 9 51 Jer. xlix. 36 " Eccl. i. 6 " Isaiah xi. 12 " " xl. 22 " Prov. viii. 27 52 Job xxii. 14 (R.V. margin) " " xxvi. 10 (R.V.) " Gen. i. 9 " Psalm xxiv. 2 " " cxxxvi. 6 53 Ezek. xxxi. 4 " Gen. vii. 11 " " viii. 2 " Job xxxviii. 16 " Prov. iii. 20 " Jer. v. 22 54 Job xxxviii. 8 " Prov. viii. 27, 29 55 Josh. x. 13 " Psalm xix. 1-6 (R.V.) 56 I. Kings xxii. 19 57 Jer. xxxiii. 22 " Deut. iv. 15, 19 58 Job xxxviii. 7 " Judges v. 20 " II. Kings vi. 14-17 60 Job xxxviii. 52 (R.V.) " Psalm cxi. 2 " Rev. ii. 26, 28 61 Isaiah xiv. 12-14 " Rev. xxii. 16 62 Jer. xxxi. 36 " Isaiah xl. 26-31 (R.V.) 63 Gen. i. 14-19 64 Deut. xxxiii. 14 (R.V.) " I. John i. 5 " Psalm xxvii. 1 " Isaiah lx. 19 " John i. 9 " Psalm lxxxiv. 11 " Mal. iv. 2 65 James i. 17 " Psalm cxxxix. 12 " Deut. iv. 19 " " xvii. 2, 3 66 II. Kings xxiii. 11 " Ezek. viii. 11 " " viii. 16 " Job xxxi. 26 " Cant. vi. 10 67 Judges viii. 13 67 Judges xiv. 18 " Jer. xliii. 13 68 Isaiah xix. 18 " Cant. vi. 10 69 Psalm lxxii. 5 " " lxxii. 17 70 " lxxxix. 36 " " l. 1 " " cxiii. 3 " " xix. 6 " Eccl. i. 3 71 Job xxxviii. 12-14 " " xxxviii. 14 (R.V.) " Eccl. i. 5 72 Job xxvi. 7 " Psalm xix. 6 " II. Kings iv. 19 " Psalm cxxi. 6 " Isaiah xlix. 10 " Rev. vii. 16 " Deut. xxxiii. 14 73 James i. 17 " Job xxxviii. 33 " Wisdom vii. 18 78 Rom. i. 20-23 79 John ix. 4 80 Psalm lxxxi. 3 " Prov. vii. 20 82 Isaiah lx. 20 83 Num. x. 10 " Psalm lxxxi. 3 " Isaiah iii. 18 84 Gen. xxxvii. 9 " Jer. viii. 2 " Psalm civ. 19 " " lxxxix. 36, 37 " " cxxxvi. 9 " Jer. xxxi. 35 " Eccl. xii. 2 " Isaiah xiii. 10 " Ezek. xxxii. 7 " Joel ii. 10, 31 " " iii. 15 " Hab. iii. 11 " Exod. ii. 2 85 Deut. xxxiii. 13, 14 " II. Kings xv. 13 " Dan. iv. 29 " Ezra vi. 15 " Neh. i. 1 " I. Kings vi. 1, 37, 38 " " viii. 2 " Cant. vi. 10 " Isaiah lxxiv. 23 86 " xxx. 26 " Rev. xix. 6-8 " Gen. xxxvii. 9 87 " xxxvii. 10 " Job xxxi. 26-28 (R.V.) 88 Deut. iv. 12, 15, 16, 19 " Judges viii. 21 " Isaiah iii. 18 " II. Kings xxiii. 13 89 Gen. xiv. 5 " I. Sam. xxxi. 10 " II. Kings xxiii. 13 89 Jer. vii. 18 90 " xliv. 17, 18 91 Isaiah xxx. 26 " " lx. 20 92 Psalm cxxi. 6 " " civ. 19-24 (R.V.) 96 Gen. xv. 5 97 Psalm cxlvii. 4 " Isaiah xl. 22 98 I. Cor. xv. 41 99 Prov. xxv. 3 " Job xi. 7, 8 " " xxii. 12 " Jer. xxxi. 37 100 Psalm ciii. 11, 12 107 Joel ii. 30 " Gen. iii. 24 " Heb. i. 7 " I. Chron. xxi. 16 108 Jude 13 113 Acts xix. 35 (R.V.) 116 Rev. vi. 13 " Isaiah xxxiv. 4 " Rev. viii. 10 " Jude 13 117 Job iii. 9 (margin) " " xli. 18 " " xxxvii. 22 (R.V.) 119 Jer. x. 2 122 Wisdom vii. 18 123 Amos i. 1 " Zech. xiv. 5 " Gen. i. 14 124 Joel ii. 10 " " ii. 30, 31 " Acts ii. 19, 20 " Rev. vi. 12 " Amos viii. 9 125 Micah iii. 6 " Isaiah xiii. 10 " Jer. xv. 9 " Ezek. xxxii. 7, 8 129 Mal. iv. 2 " James i. 17 (R.V.) 131 Gen. xiv. 5 " Isaiah xlvi. 1 132 " xiv. 12 " II. Peter i. 19 " Isaiah lxv. 11 " Dan. v. 26 (R.V.) 133 Amos v. 25, 26 " Acts vii. 43 143 Isaiah viii. 19 144 Ezek. xxi. 21 (R.V.) " Isaiah xlvii. 12, 13 " Jer. x. 2 150 Acts xvii. 24-28 163 Gen. ix. 13 164 " iii. 15 166 " iii. 24 " Ezek. i. 5 " Rev. iv. 7 (R.V.) " Ezek. x. 20 " I. Kings vi. 29, 32 167 Gen. x. 9 169 Psalm lxxx. 1 173 Gen. vi. 19 " " vii. 2 184 Psalm l. 5 186 Gen. xxxvii. 9 189 " xlix. 9 " Rev. v. 5 190 Deut. xxxiii. 17 (R.V.) " Gen. xlix. 6 (R.V.) " " xlix. 4, 17 191 Num. xxiii. 7, 24 (R.V.) " " xxiv. 9 (R.V.) " " xxiv. 8 (R.V.) " " xxiv. 7 (R.V.) 193 Exod. xxxii. 1 " Acts vii. 41, 42 " Exod. xx. 3 " " xx. 4, 5 194 Deut. iv. 15 " Psalm cvi. 20 " Acts vii. 42 " I. Kings xii. 28 195 Rev. v. 5 203 Job iii. 8, 9 (R.V.) " " xli. " Psalm civ. 25 " Isaiah xxvii. 1 204 Job xxvi. 12, 13 205 Isaiah xxx. 7 (R.V.) " " li. 9, 10 (R.V.) " Psalm lxxxix. 9, 10 206 Ezek. xxxii. 2 (R.V.) " Rev. xx. 2 " Ezek. xxxii. 4 (R.V.) " " xxix. 3, 5 207 Rev. xii. 6 (R.V.) 208 " xii. 15, 16 (R.V.) 209 Job iii. 9 (R.V.) " " xli. 18 (R.V.) 210 Psalm xix. 5 211 I. Kings xviii. 27 " Isaiah xxx. 31 212 Psalm lxxiv. 12-17 215 Job ix. 9 " " xxxviii. 31 " Amos v. 8 217 Isaiah lxv. 11 218 II. Kings xvii. 30 " Gen. xlix. 22 220 Rev. i. 12, 13, 15 " " i. 20 223 I. Peter iii. 20 " Amos v. 8 " Job xxxviii. 31 224 Cant. ii. 11-13 (R.V.) 225 Job xxxviii. 4 " " xxxviii. 31 (R.V.) 231 " ix. 9 " " xxxviii. 31 " Amos v. 8 " Isaiah xiii. 10 " Prov. i. 22 234 Gen. x. 8 235 " x. 10 238 Isaiah xiv. 13, 14 239 " xiii. 9-11 " Amos v. 8 241 Job xxxviii. 36 242 " xxvi. 13 " Isaiah xlv. 7 243 Job xxxviii. 32 251 " xxxviii. 32 " II. Kings xxiii. 5 " Deut. iv. 19 " Job ix. 9 " " xxxviii. 31, 32 " " xxxvii. 9 252 Exod. xxxii. " I. Kings xii. 253 II. Kings xxiii. 5 " Job ix., xxxviii. 257 " xxxviii. 33 " Luke xi. 2 258 Job ix. 9 " " xxxviii. 31-33 259 " xxxvii. 9 260 Isaiah l. 9 262 Job xxxvii. 9 271 Gen. i. 14 " Deut. iv. 19 273 Exod. xii. 18, 19 " Lev. xxiii. 32 275 Psalm lv. 17 " Job iii. 9 (margin) " Cant. ii. 17 " Gen. xxxii. 24, 26 " Josh. vi. 15 " Judges xix. 25 " II. Sam. ii. 32 276 Gen. xxxii. 31 " Exod. xvi. 21 " I. Sam. xi. 9 " II. Sam. iv. 5 " I. Kings xviii. 26 " Judges xix. 8, 9 " Job vii. 2 " Jer. vi. 4 " Prov. vii. 9 277 Exod. xii. 6 " " xvi. 12 " " xxx. 8 " Levit. xxiii. 5 " Num. ix. 3 " " xxviii. 4 278 Deut. xvi. 6 279 Exod. xxx. 8 280 I. Cor. xv. 52 " Psalm lxiii. 6 " " cxix. 148 " Lam. ii. 19 281 Judges vii. 19 " Exod. xiv. 24 " I. Sam. xi. 11 " Matt. xiv. 25 " Mark vi. 48 " Dan. iii. 6, 15 " " iv. 19, 33 " " v. 5 " Job xxxviii. 12 282 Acts i. 12 " Matt. xx. " John xi. 9, 10 291 Exod. xx. 11 " Psalm cxviii. 24 293 II. Kings iv. 23 " Isaiah i. 13, 14 294 Isaiah lxvi. 23 " Amos viii. 5 " Col. ii. 16 " Num. xxviii. " I. Chron. xxiii. " II. Chron. ii. " " xxix. " Ezek. xlv. " Ezra iii. " Neh. x. 295 Num. xxix. 1 " " xxix. 7 " " xxix. 12 299 Deut. xvi. 1 " I. Kings vi. 1, 37 " " vi. 38 " " viii. 2 300 Esther ii. 16 " " iii. 7, 13 " " viii. 9, 12 " " ix. 1, 17, 19, 21 " Ezra vi. 15 " Neh. i. 1 " " ii. 1 " Zech. vii. 1 " Deut. xxi. 13 (yerach) " II. Kings xv. 13 " " Gen. xxix. 14 (chodesh) 301 Num. xi. 18-20, 31 " " Psalm lxxviii. 27 302 Gen. vii. 11 " " viii. 3, 4 304 Ecclus. xliii. 6, 7 " Psalm civ. 19 308 Exod. xii. 2 309 I. Chron. xii. 15 " Jer. xxxvi. 22, 23 " Ezra x. 9 310 Neh. i. 1, 2 " " ii. 1 " " viii. 14 311 Exod. xxiii. 16 " " xxxiv. 22 " II. Chron. xxiv. 23 312 II. Sam. xi. 1 " I. Chron. xx. 1 " I. Kings xx. 26 " II. Chron. xxxvi. 10 313 Exod. xii. 2 " " xxiii. 16 " " xxxiv. 22 321 Gen. i. 5 322 " vii. 11 " " viii. 13, 14 325 " viii. 22 " Psalm lxv. 9-11 (R.V.) 326 Exod. xxi. 2 " " xxiii. 10, 11 327 Lev. xxv. 20-22 " Lev. xxvi. 2, 21 " " xxvi. 33-35 " Deut. xv. 1 328 " xxxi. 10, 11 " Jer. xxxiv. " Lev. xxvi. 32-35 " II. Chron. xxxvi. 21 329 Neh. x. 31 " Lev. xxv. 8-10 330 Num. xxxvi. 4 " Isaiah lxi. 2 " Ezek. xlvi. 17 332 Lev. xxv. 8, 10 " " xxv. 11, 12 333 " xxv. 22 " " xxv. 3 " " xxv. 10 338 " xxv. 42 " Dan. i. 1, 3, 4, 6, 7, 17-20 340 " viii. 13, 14 " " xii. 7 " " vii. 25 " Rev. xii. 14 341 " xiii. 5 " " xi. 2, 3 " " xii. 6 Dan. xi. 13 (margin) " " iv. 16 348 " iii. 16-18 353 Josh. x. 12 355 " iv. 19 " " v. 10 " " vii. 2-5 " " vii. 1, 21 " " viii. 356 " viii. 30-35 " Exod. xix. 1, 11 362 Josh. x. 13 369 Luke ii. 44 371 Josh. x. 8 373 " x. 10 374 " x. 12 375 " x. 11 376 " x. 27 (R.V.) 378 " x. 13 382 " x. 13 384 " x. 13, 14 385 II. Kings xx. 5-11 386 Isaiah xxxviii. 8 387 II. Chron. xxxii. 31 389 Isaiah xxxviii. 8 390 II. Kings xx. 9 (R.V.) " I. Kings x. 5 " I. Chron. xxvi. 16 " II. Kings xvi. 18 (R.V.) 391 Neh. xii. 37 392 Isaiah xxxviii. 10, 11 " " xxxviii. 19, 20 393 Matt. ii. 2, 5-10 396 " ii. 10 399 Luke ii. 11 400 John xvii. 3 - - -



INDEX

PAGE Aben Ezra, Rabbi, 260, 278, 305

Abib (month of green ears), 299

Acronical rising, 223, 246, 261

Adar, month, 85, 300, 304

Aerolites, 111, 112, 113

Ahaz, Dial of, 385-392

Alexandria, Museum of, 5, 6, 138, 139, 290

Algebar, star-name, 233, 234

Allen, R. H., 221, 222

"Alroy", 278

Aratus, 149, 150, 152, 154, 162, 163, 186, 208, 218, 222, 224

Arcturus (see 'Ash), 258-266

Aristotle, 76, 105

'Ash, 214, 215, 216, 243, 251, 258, 259, 260, 261, 264-266

Asherah ("groves"), 67, 88

Ashtoreth, 67, 88, 89, 90, 131

Astrology, 5, 77, 78, 130-145, 248

Astruc, Jean, 171, 172

Atmospheric circulation, 41-45

Aurora Borealis, 117

'Ayish, see 'Ash

Baal, or Bel, 67, 89, 131, 176, 178, 210, 253

Bear, the (see Arcturus), 152

Benetna'sh, 260

Bethlehem, Star of, 393-400

Bosanquet, J. W., 388

Bosanquet, R. H. M., 315

"Boundary-stones", 153, 154, 198, 318, 320

Bow-star, the, 240

Bradley, third Astronomer Royal, 96

Bul, month, 85, 299

Burton, Lady, 379

"Canterbury Tales", 277

Cardinal points, 50, 51

Carrington, R., 220

Causality, Law of, 15, 16, 18, 78

"Chaldean Account of Genesis", 27

Cherubim, 166, 169, 188, 190

Cheyne, Dr., 238, 240, 254, 255, 256

Chisleu, month, 85, 238, 300, 304, 310

Chiun, 133, 134, 144

Clouds, 42, 43, 44, 46, 54 the balancings of the, 46 the spreadings of, 49

Colures, the, 159

Comets, 103-108 Donati's, 105, 107 Halley's, 103, 104

Conder, Col. C. R., 238

Constellations, list of, 151-152 origin of, 149-161

Copernicus, 76

Cowell, P. H., 303

Creation, 12-24 story of, Babylonian, 26, 170, 178, 240, 242, 246, 252 Hebrew, 25 Scandinavian, 29

Cycles, Astronomical, of Daniel, 337-348

Cylinder seal, 71, 217

Damascius, 26, 27

Daniel, Cycles of, 337-348

Dawson, Dr. W. Bell, 343

Day and its divisions, 269-282

Days, different kinds of, 271, 272

"Dayspring", 71, 281

Decans, 142, 244, 245, 248

De Cheseaux, 343

Deep (tehōm), 25-34, 53, 201, 210, 211, 234 fountains of, 52-54

Delitzsch, Prof. Fr., 31, 157, 170, 171, 285

Deluge, 49, 53, 83, 161, 165, 168, 170-185, 254

Denning, W. F., 220

Dial of Ahaz, 385-392

Diana of the Ephesians, 112

Dieulafoy, Marcel, 372

Disraeli, 278

Drach, 221

Draconic period, 122

Dragon's Head and Tail, 198, 199

Driver, Dr., 172, 209

Earth (eretz), 39 corners of, 51 foundations of, 39, 58 pillars of, 39, 40

East (kedem, front), 51 (mizrach, rising), 51

Eclipses, 118-129

Edda, prose, 29

Ellicott, Andrew, 114

Epicureans, 71

Epping, Dr., 274

Equuleus, 152

Eratosthenes, 218

Ethanim, month, 85, 299

Eudoxus, 5, 6, 37, 152, 345

Euripides, 218

Eusebius, 88

Evenings, between the two, 277-279

"Eyelids of the Morning", 117, 209, 210

"False Dawn", 117

Firmament (raqia'), 35-38 (stereoma), 37

Flamsteed, first Astronomer Royal, 96

Flood, see Deluge

Gad, 132, 217

Galileo, 3, 4, 76

Gamaliel, Rabbon, 297

Genesis and the Constellations, 162-169

Gesenius, 134

Gilgamesh, Epic of, 167, 170, 177, 180

Gosse, P. H., 209

Groves, see Asherah

Guinness, Dr. H. Grattan, 343

Heaven (shamayim), 35, 36, 38 "bisection of", 55, 362 foundations of, 39 host of, 56, 57, 65 pillars of, 39 stories of, 40 windows of, 49, 50, 53

Heliacal rising, 59, 222, 224, 261

Herschel, Sir W., 75, 76

Hershon, P. I., 311

Hesiod, 136, 152, 154, 216, 218, 237, 284

Hesperus, 137, 232, 258

Hipparchus, 5, 96, 250, 345

Hoeffler, Dr., 266

Hommel, Dr., 240

Homer, 136, 153, 154

Horace, 287, 288

Hour (sha'ah), 281 double- (kasbu), 282, 320, 345, 381

Humboldt, 114

Hyades, 133, 217

Ibrahim ben Ahmed, 114

Iliad, 80

Istar, 90, 131, 253, 323, 324

Jehuda, Rabbi, 261

Jensen, 240

Josephus, 68, 187, 222, 279, 288, 289

Joshua's Long Day, 351-384

Jubilee, the, 326-336

Jupiter, 104, 131, 132, 137, 247, 396 (Nibir), 243, 247

Juvenal, 288

Karaite Jews, 278

Kepler, 4, 96, 396

Kĕsīl, 214-216, 231-232, 237-243, 251, 261, 262

Ketu, 201

Kimah, 214-216, 223, 231-232, 237, 241, 243, 251, 261, 262

King, Dr. L. W., 240, 241, 303

Kouyunjik mound, 27, 33

Lance-star, 240

Leonid meteors, 114, 116

Leviathan, 196-212

Longfellow, 233, 236

Lucifer, 132

Maedler, 220

Maestlin, 219

Mazzaroth (or Mazzaloth), 130, 214, 243-257, 270, 280

Meni, 132, 217

Mercury, 131, 137

Merodach, 28, 29, 33, 131, 167, 178, 210, 234-242, 247, 252

Meteors, 111-117

Metonic Cycle, 306, 335, 336, 339, 344

Milton, 107

Mishna, the, 297, 311

Mithraic cult, 160

Month, 293-304 anomalistic, 342

Months, Hebrew names for, 304

Moon, 79-92 blindness, 92 -god (Sin), 87, 253, 323, 324 harvest, 81 new, 123 phases of, 80, 91

Mueller, Otfried, 262

Newton, 4

Nisan, month, 300, 304, 310, 311, 315, 320

Node, 121, 122

North (mezarim), 262, 263 (tsaphon), 51

Onias, 68

Orion, 231-242

Ovid, 288

Palestine Exploration Fund, map, 360, 362

Panyasis 152

Parallax, 73, 98, 265

Persius, 288

Peschitta, 259, 261

Philo, 289

Phosphorus, 132, 137

Pinches, T. G., 27, 28, 30, 31, 90, 176, 235

Pleiades, 133, 152, 213-230

Precession, 158

Pritchard, Prof. C., 397

Proctor, R. A., 107, 108, 135, 141

Procyon, 152, 240

Ptolemy, Claudius, 5, 76, 96, 149-154

Ptolemy Philometer, 68

Pythagoras, 137, 345

Rahab (the proud one), 204-206, 211

Rahu, 201

Rain, 42-45, 49

"Records of the Past", 26, 28

Remphan, 133, 134

Ring with wings, 88, 126, 129

Ruskin, 46

Sabbath, 22-24, 283-292

Sabbatic Year and the Jubilee, 326-336

Samaritans, 278

Samas (sun-god), see Sun

Sanchoniathon, 88

Sanhedrim, 296

Saros, the, 122, 123, 346

Saturn and Astrology, 130-145

Sayce, A. H., 33, 315

Schiaparelli, G. V., 7, 41, 43, 139, 145, 198, 253, 254, 261-263, 269, 279, 285, 286, 290

Septuagint Version, 37, 133, 134, 161, 215, 231, 241, 258, 259

Sin (moon-god), see Moon

Sirius, 98, 240

Sivan, month, 303, 320

Smith, George, 27, 30

South (darom, bright), 51 (negeb, desert), 51

Star of Bethlehem, 393-400

Stars, 75, 95-100 morning, 59-61 royal, 160 shooting, 113 Triad of, 253, 320

Statius, 222

Stern, Prof., 261, 262

Strassmaier, 274, 285

Sun, 55, 63-78 -god (Samas), 67, 131, 174, 253, 323, 324 -stroke, 72

Talmud, 222, 279, 297, 311

Tammuz, 66

Targum, the Jerusalem, 190

Tavthe, see Tiamat

Tehōm, see Deep

Tennyson, 36, 79, 80

Thales, 345

Thiele, Prof., 15, 16

Tiamat, or Tiamtu, 27-29, 32, 34, 201, 210, 234-235, 240-242

Tibullus, 288

Tides, 41, 53, 92

Tribes of Israel and the Zodiac, 186-195

Tycho Brahe, 96

Venus, 90, 131, 132, 136, 137

Virgil, 160

Vulgate, 258, 259

Week and the Sabbath, 283-292

West (mebō hasshemesh, going down of the sun), 51 (yam, the sea), 51

Winckler, Prof. H., 235

Winds, 50, 51

Wormwood, the star, 116

Xenophanes, 71

Year, 305-325 (shanah), 305

Yehoshua, Rabbi, 297

Zeuchros, 142, 249

Zif, month, 85, 299

Zodiac, constellations of, 141, 151, 152 sections of (mizrata), 243, 251 signs of, 141, 245, 249

Zodiacal Light, 117

RICHARD CLAY & SONS, LIMITED, BREAD STREET HILL, E.C., AND BUNGAY, SUFFOLK.



Transcriber's Notes:

Ellipses match the original except in poetry quotations where a row of asterisks represent an ellipses.

The following corrections have been made to the text:

Page 27: shows the god Anšar[original has Ansar]

Page 29: not a Creation myth at all.[period missing in original]

Page 89: representing the sun[original has son] and moon

Page 140: place of an actual star into a horoscope;[semi-colon missing in original]

Page 176: gods and the spirits of heaven.[period missing in original]

Page 176: '[quotation mark missing in original]What, has a soul escaped?

Page 176: '[original has double quote]Thou sage of the gods, warrior

Page 206: "[quotation mark missing in original]I have given thee for meat

Page 260: "tail" of the Great Bear[original has extraneous quotation mark]

Page 374: and it was now noon,[comma missing in original] the noon

Page 389: fifteen Psalms (cxx.-cxxxiv.)[original has (cxx.-cxxxiv).]

Page 405: Allen, R. H. 221,[comma missing in original] 222

Page 405: "Alroy" 278[original has 221]

Page 407: Hommel[original has Hoemmel], Dr. 240

Page 410: Tavthe[original has Tavthe], see Tiamat

The following words use an oe ligature in the original:

Celoeno manoeuvre/manoeuvres/manoeuvred/Out-manoeuvred Phoenician

THE END