The Witness of the Stars

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Title: The Witness of the Stars
Author: Bullinger, E.W. (Ethelbert William)
Language: English
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The Witness of the Stars

By The

Rev. Ethelbert William Bullinger, D.D.

“_HE telleth the number of the stars;_
_He giveth them all their names._” (Ps. cxlvii. 4. R.V.)

Published by the Author

London

1893

CONTENTS

Preface.
Introduction.
The First Book. The Redeemer.
Chapter I. The Sign VIRGO.
1. COMA (The Woman and Child).
2. CENTAURUS (The Centaur).
3. BOÖTES (The Coming One).
Chapter II. The Sign LIBRA.
1. CRUX (The Cross).
2. LUPUS or VICTIMA (The Victim).
3. CORONA (The Crown).
Chapter III. The Sign SCORPIO.
1 and 2. SERPENS and OPHIUCHUS.
3. HERCULES (The Mighty Man).
Chapter IV. The Sign SAGITTARIUS.
1. LYRA (The Harp).
2. ARA (The Altar).
3. DRACO (The Dragon).
The Second Book. The Redeemed.
Chapter I. The Sign CAPRICORNUS (The Sea Goat).
1. SAGITTA (The Arrow).
2. AQUILA (The Eagle).
3. DELPHINUS (The Dolphin).
Chapter II. The Sign AQUARIUS (The Water Bearer).
1. PISCIS AUSTRALIS (The Southern Fish).
2. PEGASUS (The Winged Horse).
3. CYGNUS (The Swan).
Chapter III. The Sign PISCES (The Fishes).
1. THE BAND.
2. ANDROMEDA (The Chained Woman).
3. CEPHEUS (The King).
Chapter IV. The Sign ARIES (The Ram or Lamb).
1. CASSIOPEIA (The Enthroned Woman).
2. CETUS (The Sea Monster).
3. PERSEUS (“The Breaker.”)
The Third Book. The Redeemer.
Chapter I. The Sign TAURUS (The Bull).
1. ORION (The Coming Prince).
2. ERIDANUS (The River of the Judge).
3. AURIGA (The Shepherd).
Chapter II. The Sign GEMINI (The Twins).
1. LEPUS (the Hare), THE ENEMY.
2. CANIS MAJOR (The Dog), or SIRIUS (The Prince).
3. CANIS MINOR (The Second Dog).
Chapter III. The Sign CANCER (The Crab).
1. URSA MINOR (The Little Bear).
2. URSA MAJOR (The Great Bear).
3. ARGO (The Ship).
Chapter IV. The Sign LEO (The Lion).
1. HYDRA (The Serpent).
2. CRATER (The Cup).
3. CORVUS (The Raven).
Summary.
“For Signs And For Seasons.”
Appendix. Note on the Sign LIBRA.
Footnotes

[Cover Art]

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PREFACE.

Some years ago it was my privilege to enjoy the acquaintance of Miss
Frances Rolleston, of Keswick, and to carry on a correspondence with her
with respect to her work, _Mazzaroth: or, the Constellations_. She was the
first to create an interest in this important subject. Since then Dr.
Seiss, of Philadelphia, has endeavoured to popularize her work on the
other side of the Atlantic; and brief references have been made to the
subject in such books as _Moses and Geology_, by Dr. Kinns, and in
_Primeval Man_; but it was felt, for many reasons, that it was desirable
to make another effort to set forth, in a more complete form, the _witness
of the stars to prophetic truth_, so necessary in these last days.

To the late Miss Rolleston, however, belongs the honour of collecting a
mass of information bearing on this subject; but, published as it was,
chiefly in the form of _notes_, unarranged and unindexed, it was suited
only for, but was most valuable to, the student. She it was who performed
the drudgery of collecting the facts presented by Albumazer, the Arab
astronomer to the Caliphs of Grenada, 850 A.D.; and the Tables drawn up by
Ulugh Beigh, the Tartar prince and astronomer, about 1450 A.D., who gives
the Arabian Astronomy as it had come down from the earliest times.

Modern astronomers have preserved, and still have in common use, the
ancient names of over a hundred of the principal stars which have been
handed down; but now these names are used merely as a convenience, and
without any reference to their significance.

This work is an attempt to popularize this ancient information, and to use
it in the interests of truth.

For the ancient astronomical facts and the names, with their
signification, I am, from the very nature of the case, indebted, of
course, to all who have preserved, collected, and handed them down; but
for their interpretation I am alone responsible.

It is for the readers to judge how far my conclusions are borne out by the
evidence; and how far the foundation of our hopes of coming glory are
strengthened by the prophecies which have been written in the stars of
heaven, as well as in the Scriptures of truth.

For the illustrations I am greatly indebted to Jamieson’s _Celestial
Atlas_, 1820; Flammarion’s _L’Étoiles_; Sir John W. Lubbock’s _Stars in
Six Maps_, 1883; and to the late Mr. Edward J. Cooper’s _Egyptian
Scenery_, 1820. For the general presentation and arrangement of the
Constellations I am responsible, while for the drawings my thanks are due
to my friend Miss Amy Manson.

It is the possession of “that blessed hope” of Christ’s speedy return from
Heaven which will give true interest in the great subject of this book.

No one can dispute the antiquity of the Signs of the Zodiac, or of the
Constellations. No one can question the accuracy of the ancient star‐names
which have come down to us, for they are still preserved in every good
celestial atlas. And we hope that no one will be able to resist the
cumulative evidence that, apart from God’s grace in Christ there is no
hope for sinners now: and apart from God’s glory, as it will be manifested
in the return of Christ from Heaven, there is no hope for the Church, no
hope for Israel, no hope for the world, no hope for a groaning creation.
In spite of all the vaunted promises of a religious World, and of a
worldly Church, to remove the effects of the curse by a Social Gospel of
Sanitation, we are more and more shut up to the prophecy of Gen. iii. 15,
which we wait and long to see fulfilled in Christ as our only hope. This
is beautifully expressed by the late Dr. William Leask:—

And is there none before? No perfect peace
Unbroken by the storms and cares of life,
Until the time of waiting for Him cease,
By His appearing to destroy the strife?
No, none before.

Do we not hear that through the flag of grace
By faithful messengers of God unfurled,
All men will be converted, and the place
Of man’s rebellion be a holy world?
Yes, so we hear.

Is it not true that to the Church is given
The holy honour of dispelling night,
And bringing back the human race to heaven,
By kindling everywhere the Gospel light?
It is not true.

Is this the hope—that Christ the Lord will come,
In all the glory of His royal right,
Redeemer and Avenger, taking home
His saints, and crushing the usurper’s might?
This is the hope.

May the God of all grace accept and bless this effort to show forth His
glory, and use it to strengthen His people in waiting for His Son from
Heaven, even Jesus which delivered us from the wrath to come.

Ethelbert W. Bullinger.

_August 31st, 1893._

INTRODUCTION.

For more than two thousand five hundred years the world was without a
written revelation from God. The question is, Did God leave Himself
without a witness? The question is answered very positively by the written
Word that He did not. In Rom. i. 19 it is declared that, “that which may
be known of God is manifest in them; for God hath showed it unto them. For
the invisible things of Him from the creation of the world are clearly
seen, being understood by the things that are made, even His eternal power
and Godhead; so that they are without excuse.” But how was God known? How
were His “invisible things,” _i.e._, His plans, His purposes, and His
counsels, known since the creation of the world? We are told by the Holy
Spirit in Rom. x. 18. Having stated in _v._ 17 that “Faith cometh by
hearing and hearing by the Word (ῥήμα, _the thing spoken_, _sayings_) of
God,” He asks, “But I say, Have they not heard? Yes, verily.” And we may
ask, How have they heard? The answer follows—“Their sound went into all
the earth (γή) and their words (ῥήματα, _their teaching_, _message_,
_instruction_) unto the ends of the world (οἰκουμένη).” What words? What
instruction? Whose message? Whose teaching? There is only one answer, and
that is, THE HEAVENS! This is settled by the fact that the passage is
quoted from Ps. xix., the first part of which is occupied with the
Revelation of God written in _the Heavens_, and the latter part with the
Revelation of God written in the _Word_.

This is the simple explanation of this beautiful Psalm. This is why its
two subjects are brought together. It has often perplexed many why there
should be that abrupt departure in verse 7—“The law of the Lord is
perfect, converting the soul.” The fact is, there is nothing abrupt in it,
and it is no departure. It is simply the transition to the second of the
two great Revelations which are thus placed in juxtaposition. The first is
the Revelation of the Creator, _El_, אֵל, in His _works_, while the second
is the Revelation of the Covenant Jehovah, יְהוָה, in His _Word_. And it
is noteworthy that while in the first half of the Psalm, _El_ is named
only once, in the latter half _Jehovah_ is named _seven_ times, the last
being threefold (Jehovah, Rock, and Redeemer), concluding the Psalm.

Let us then turn to Ps. xix., and note first—

The Structure(1) of the Psalm as a whole.

A | 1‐4‐. The Heavens.
B | ‐4‐6. “In them” (בָּהֶם) the Sun.
A | 7‐10. The Scriptures.
B | 11‐14. “In them” (בָּהֶם) Thy Servant.

In the _Key to the Psalms_, p. 17, it is pointed out that the terms
employed in _A_ and _B_ are _astronomical_,(2) while in A and B they are
_literary_. Thus the two parts are significantly connected and united.

Ewald and others imagine that this Psalm is made up of two fragments of
separate Psalms composed at different periods and brought together by a
later editor!

But this is disproved not only by what has been said concerning the
structure of the Psalm as a whole, and the interlacing of the astronomical
and the literary terms in the two parts, but it is also shown by more
minute details.

Each half consists of two portions which correspond the one to the other,
A answering to _A_, and B to _B_. Moreover, each half, as well as each
corresponding member, consists of the same number of lines; those in the
first half being, by the _cæsura_, short, while those in the last half are
long (or double).

A | 1‐4‐. Eight lines
B | ‐4‐6. Six lines
_A_ | 7‐10. Eight lines
_B_ | 11‐14. Six lines

If we confine ourselves to the first half of the Psalm(3) (A and B, verses
1‐6), with which we are now alone concerned, we see a still more minute
proof of Divine order and perfection.

The Structure of A and B.

A & B | C | 1. The heavens.
| D | 2. Their testimony: incessant. (Pos.)
| E | 3. Their words inaudible. (Neg.)
| _D_ | 4‐. Their testimony: universal. (Pos.)
| _C_ | ‐4‐6. The heavens.

Here we have an _introversion_, in which the extremes (C and _C_) are
occupied with the _heavens_; while the means (D, E and _D_) are occupied
with their testimony.

The following is the full expansion of the above, with original
emendations which preserve the _order_ of the Hebrew words and thus
indicate the nature of the structure:—

Surely there is something more referred to here than a mere wonder excited
by the works of the Creator! When we read the whole passage and mark its
structure, and note the words employed, we are emphatically told that the
heavens contain a revelation from God; they prophesy, they show knowledge,
they tell of God’s glory, and set forth His purposes and counsels.

It is a remarkable fact that it is in the Book of Job, which is generally
allowed to be the oldest book in the Bible,(11) if not in the world, that
we have references to this Stellar Revelation. This would be at least
2,000 years before Christ. In that book the signs of the Zodiac and the
names of several stars and constellations are mentioned, as being ancient
and well‐known.

In Isa. xl. 26 (R.V.) we read:—

“Lift up your eyes on high,
And see who hath created these,
That bringeth out their host by number:
He calleth them all by name;
By the greatness of His might,
And for that He is strong in power,
Not one is lacking.”

We have the same evidence in Psalm cxlvii. 4. (R.V.)

“He telleth the number of the stars;
He giveth them all their names.”

Here is a distinct and Divine declaration that the great Creator both
_numbered_ as well as _named_ the stars of Heaven.

The question is, Has he revealed any of these names? Have any of them been
handed down to us?

The answer is Yes; and that in the Bible itself we have the names (so
ancient that their meaning is a little obscure) of _Ash_ (עָשׁ, a name
still connected with the Great Bear), _Cesil_ (כְּסִיל), and _Cimah_
(כִּימָה).

They occur in Job ix. 9: “Which maketh Arcturus (R.V. _the Bear_), Orion,
and Pleiades, and the chambers of the south.” (Marg., Heb., _Ash_,
_Cesil_, and _Cimah_.)

Job xxxviii. 31, 32: “Canst thou bind the sweet influences (R.V. cluster)
of the Pleiades (marg., _the __ seven stars_, Heb. _Cimah_), or loose the
bands of Orion (marg. Heb. _Cesil_)? Canst thou bring forth Mazzaroth
(marg., _the twelve signs_. R.V., ‘the twelve signs’: and marg., _the
signs of the Zodiac_) in his season? or canst thou guide Arcturus with his
sons (R.V., the Bear with her train; and marg., Heb., _sons_).”(12)

Isa. xiii. 10: ... “The stars of heaven and the constellations thereof.”
...

Amos v. 8: “Seek him that maketh the seven stars (R.V., the Pleiades) and
Orion.”

Then we have the term “Mazzaroth,” Job xxxviii. 32, and “Mazzaloth,” 2
Kings xxiii. 5. The former in both versions is referred to the Twelve
Signs of the Zodiac, while the latter is rendered “planets,” and in
margin, _the twelve signs or constellations_.

Others are referred to by name. The sign of “Gemini,” or the Twins, is
given as the name of a ship: Acts xxviii. 11, Διόσκουροι, (_i.e._ Castor &
Pollux).

Most commentators agree that the constellation of “Draco,” or the Dragon
(between the Great and Little Bear), is referred to in Job xxvi. 13: “By
His Spirit He hath garnished the heavens; His hand hath formed the crooked
serpent (R.V. swift. Marg. _fleeing_ or _gliding_. See Is. xxvii. 1;
xliii. 14).” This word “garnished” is peculiar. The R.V. puts in the
margin, _beauty_. In Ps. xvi. 6, it is rendered _goodly_. “I have a goodly
heritage.” In Dan. iv. 2, it is rendered, “I thought it good to show,”
referring to “the signs and wonders” with which God had visited
Nebuchadnezzar. It appears from this that God “_thought it good to show_”
by these signs written in the heavens the wonders of His purposes and
counsels, and it was by His Spirit that He made it known; it was His hand
that _coiled_ (חוּל) the crooked serpent among the stars of heaven.

Thus we see that the Scriptures are not silent as to the great antiquity
of the signs and constellations.

If we turn to history and tradition, we are at once met with the fact that
the Twelve Signs are the same, both as to the meaning of their names and
as to their order _in all the ancient nations of the world_. The Chinese,
Chaldean, and Egyptian records go back to more than 2,000 years B.C.
Indeed, the Zodiacs in the Temples of Denderah and Esnéh, in Egypt, are
doubtless copies of Zodiacs still more ancient, which, from internal
evidence, must be placed nearly 4,000 B.C., when the summer solstice was
in Leo.

Josephus hands down to us what he gives as the traditions of his own
nation, corroborated by his reference to eight ancient Gentile
authorities, whose works are lost. He says that they all assert that “God
gave the antediluvians such long life that they might perfect those things
which they had invented in astronomy.” Cassini commences his _History of
Astronomy_ by saying “It is impossible to doubt that astronomy was
invented from the beginning of the world; history, profane as well as
sacred, testifies to this truth.” Nouet, a French astronomer, infers that
the Egyptian Astronomy must have arisen 5,400 B.C.!

Ancient Persian and Arabian traditions ascribe its invention to Adam,
Seth, and Enoch. Josephus asserts that it originated in the family of
Seth; and he says that the children of Seth, and especially Adam, Seth,
and Enoch, that their revelation might not be lost as to the two coming
judgments of Water and Fire, made two pillars (one of brick, the other of
stone), describing the whole of the predictions of the stars upon them,
and in case the brick pillar should be destroyed by the flood, the stone
would preserve the revelation (Book i. chs. 1‐3).

This is what is doubtless meant by Gen. xi. 4, “And they said, Go to, let
us build us a city and a tower whose top _may reach_ unto heaven.” The
words “_may reach_” are in italics. There is nothing in the verse which
relates to the height of this tower. It merely says וְרֹאשׁוֹ בַשָּׁמַיִם,
_and his top with the heavens_, _i.e._ with the pictures and the stars,
just as we find them in the ancient temples of Denderah and Esnéh in
Egypt. This tower, with its planisphere and pictures of the signs and
constellations, was to be erected like those temples were afterwards, in
order to preserve the revelation, “lest we be scattered abroad upon the
face of the whole earth.”

This is corroborated by Lieut.‐Gen. Chesney, well known for his learned
researches and excavations among the ruins of Babylon, who, after
describing his various discoveries, says,(13) “About five miles S.W. of
Hillah, the most remarkable of all the ruins, the _Birs Nimroud_ of the
Arabs, rises to a height of 153 feet above the plain from a base covering
a square of 400 feet, or almost four acres. It was constructed of kiln‐
dried bricks in seven stages to correspond with the planets to which they
were dedicated: the lowermost black, the colour of Saturn; the next
orange, for Jupiter; the third red, for Mars; and so on.(14) These stages
were surmounted by a lofty tower on the summit of which, we are told, were
the signs of the Zodiac and other astronomical figures; thus having (as it
should have been translated) _a representation of the heavens_, instead of
‘a top which reached unto heaven.’ ”

This Biblical evidence carries us at once right back to the Flood, or
about 2,500 years B.C.

This tower or temple, or both, was also called “_The Seven Spheres_,”
according to some; and “The Seven Lights,” according to others. It is thus
clear that the popular idea of its height and purpose must be abandoned,
and its astronomical reference to revelation must be admitted. The tower
was an attempt to preserve and hand down the antediluvian traditions;
their sin was in keeping together instead of scattering themselves over
the earth.

Another important statement is made by Dr. Budge, of the British
Museum.(15) He says, “It must never be forgotten that the Babylonians were
a nation of star‐gazers, and that they kept a body of men to do nothing
else but report eclipses, appearances of the moon, sun‐spots, etc., etc.”

“Astronomy, mixed with astrology, occupied a large number of tablets in
the Babylonian libraries, and Isaiah, xlvii. 13, refers to this when he
says to Babylon, ‘Thou art wearied in the multitude of thy counsels. Let
now thy astrologers (marg. _viewers of the heavens_), the star‐gazers, the
monthly prognosticators stand up.’ The largest astrological work of the
Babylonians contained seventy tablets, and was compiled by the command of
Sargon of Agade thirty‐eight hundred years before Christ! It was called
the ‘Illumination of Bel.’ ”

“Their observations were made in towers called ‘ziggurats’ ” (p. 106).

“They built observatories in all the great cities, and reports like the
above [which Dr. Budge gives in full] were regularly sent to the King” (p.
110).

“They were able to calculate eclipses, and had long lists of them.” “They
found out that the sun was spotted, and they knew of comets.” “They were
the inventors of the Zodiac” (?). There are fragments of two (ancient
Babylonian) planispheres in the British Museum with figures and
calculations inscribed upon them. “The months were called after the signs
of the Zodiac” (p. 109).

We may form some idea of what this “representation of the heavens” was
from the fifth “Creation Tablet,” now in the British Museum. It reads as
follows:—

“Anu [_the Creator_] made excellent the mansions [_i.e._ _the
celestial houses_] of the great gods [twelve] in number [_i.e._
_the twelve signs or mansions of the sun_].

The stars he placed in them. The lumasi [_i.e._ _groups of stars
or figures_] he fixed.

He arranged the year according to the bounds [_i.e._ _the twelve
signs_] which he defined.

For each of the twelve months three rows of stars [_i.e._
_constellations_] he fixed.

From the day when the year issues forth unto the close, he marked
the mansions [_i.e._ _the Zodiacal Signs_] of the wandering stars
[_i.e._ _planets_] to know their courses that they might not err
or deflect at all.”

Coming down to less ancient records: EUDOXOS, an astronomer of Cnidus (403
to 350 B.C.), wrote a work on Astronomy which he called _Phainomena_.
ANTIGONUS GONATAS, King of Macedonia (273‐239 B.C.), requested the Poet
ARATUS to put the work of EUDOXUS into the form of a poem, which he did
about the year 270 B.C. ARATUS called his work _Diosemeia (the Divine
Signs)_. He was a native of Tarsus, and it is interesting for us to note
that his poem was known to, and, indeed, must have been read by, the
Apostle Paul, for he quotes it in his address at Athens on Mars’ Hill. He
says (Acts xvii. 28), “For in Him we live, and move, and have our being;
as certain also of your own poets have said, For we are also his
offspring.”(16) Several translations of this poem have been made, both by
CICERO and others, into Latin, and in recent times into English by E.
Poste, J. Lamb, and others. The following is the opening from the
translation of Robert Brown, jun.:—

“From Zeus we lead the strain; he whom mankind
Ne’er leave unhymned: of Zeus all public ways,
All haunts of men, are full; and full the sea,
And harbours; and of Zeus all stand in need.
_We are his offspring_:(17) and he, ever good and mild to man,
Gives favouring signs, and rouses us to toil.
Calling to mind life’s wants: when clods are best
For plough and mattock: when the time is ripe
For planting vines and sowing seeds, he tells,
Since he himself hath fixed in heaven these Signs,
The stars dividing: and throughout the year
Stars he provides to indicate to man
The seasons’ course, that all things duly grow,” etc., etc.

Then ARATUS proceeds to describe and explain all the Signs and
Constellations as the Greeks in his day understood, or rather
misunderstood, them, after their true meaning and testimony had been
forgotten.

Moreover, ARATUS describes them, not as they were seen in his day, but as
they were seen some 4,000 years before. The stars were not seen from
Tarsus as he describes them, and he must therefore have written from a
then ancient Zodiac. For notwithstanding that we speak of “fixed stars,”
there is a constant, though slow, change taking place amongst them. There
is also another change taking place owing to the slow recession of the
pole of the heavens (about 50" in the year); so that while _Alpha_ in the
constellation of _Draco_ was the Polar Star when the Zodiac was first
formed, the Polar Star is now _Alpha_ in what is called _Ursa Minor_. This
change alone carries us back at least 5,000 years. The same movement which
has changed the relative position of these two stars has also caused the
constellation of the _Southern Cross_ to become invisible in northern
latitudes. When the constellations were formed the _Southern Cross_ was
visible in N. latitude 40°, and was included in their number. But, though
known by tradition, it had not been seen in that latitude for some twenty
centuries, until the Cape of Good Hope had been discovered. Then was seen
again _The Southern Cross_ depicted by the Patriarchs. Here is another
indisputable proof as to the antiquity of the formation of the Zodiac.

PTOLEMY (150 A.D.) transmits them from HÏPPARCHUS (130 B.C.) “as of
unquestioned authority, unknown origin, and unsearchable antiquity.”

Sir William Drummond says that “the traditions of the Chaldean Astronomy
seem the fragments of a mighty system fallen into ruins.”

The word _Zodiac_ itself is from the Greek Ζωδιακός, which is not from
Ζάω, _to live_, but from a primitive root through the Hebrew _Sodi_, which
in Sanscrit means _a way_. Its etymology has no connection with _living
creatures_, but denotes _a way_, or _step_, and is used of the _way_ or
_path_ in which the sun appears to move amongst the stars in the course of
the year.

To an observer on the earth the whole firmament, together with the sun,
appears to revolve in a circle once in twenty‐four hours. But the time
occupied by the stars in going round, differs from the time occupied by
the sun. This difference amounts to about one‐twelfth part of the whole
circle in each month, so that when the circle of the heavens is divided up
into twelve parts, the sun appears to move each month through one of them.
This path which the sun thus makes amongst the stars is called the
_Ecliptic_.(18)

Each of these twelve parts (consisting each of about 30 degrees) is
distinguished, not by numbers or by letters, but by pictures and names,
and this, as we have seen, from the very earliest times. They are
preserved to the present day in our almanacs, and we are taught their
order in the familiar rhymes:—

“The RAM, the BULL, the heavenly TWINS,
And next the CRAB, the LION shines,
The VIRGIN and the SCALES;
The SCORPION, ARCHER, and SEA‐GOAT,
The MAN that carries the Water‐pot,
And FISH with glittering scales.”

These signs have always and everywhere been preserved in this order, and
have begun with ARIES. They have been known amongst all nations, and in
all ages, thus proving their common origin from one source.

The figures themselves are perfectly arbitrary. There is nothing in the
groups of stars to even suggest the figures. This is the first thing which
is noticed by every one who looks at the constellations. Take for example
the sign of VIRGO, and look at the stars. There is nothing whatever to
suggest a human form; still less is there anything to show whether that
form is a man or a woman. And so with all the others.

The _picture_, therefore, is the original, and must have been drawn around
or connected with certain stars, simply in order that it might be
identified and associated with them; and that it might thus be remembered
and handed down to posterity.

There can be no doubt, as the learned Authoress of _Mazzaroth_
conclusively proves, that these signs were afterwards identified with the
twelve sons of Jacob. Joseph sees the sun and moon and eleven stars bowing
down to him, he himself being the twelfth (Gen. xxxvii. 9). The blessing
of Jacob (Gen. xlix.) and the blessing of Moses (Deut. xxxiii.) both bear
witness to the existence of these signs in their day. And it is more than
probable that each of the Twelve Tribes bore one of them on its standard.
We read in Num. ii. 2, “Every man of the children of Israel shall pitch by
his own STANDARD, with the ENSIGN of their father’s house” (R.V. “with the
ensigns of their fathers’ houses”). This “Standard” was the _Degel_
(דֶגֶל) on which the “Sign” (אוֹת, _Oth_) was depicted. Hence it was
called the “_En‐sign_.” Ancient Jewish authorities declare that each tribe
had one of the signs as its own, and it is highly probable, even from
Scripture, that four of the tribes carried its “Sign”; and that these four
were placed at the four sides of the camp.

If the Lion were appropriated to Judah, then the other three would be thus
fixed, and would be the same four that equally divide the Zodiac at its
four cardinal points. According to Num. ii. the camp was thus formed:—

In the North, from North‐West to North‐East:
ASHER (_Sagittarius_).
DAN, The Scorpion (_Scorpio_).
NEPHTALI (_Capricornus_).
In the East, from North‐East to South‐East:
ISSACHAR (_Cancer_).
JUDAH, The Lion (_Leo_).
ZEBULON (_Virgo_).
In the South, from South‐East to South‐West:
SIMEON (_Pisces_).
REUBEN, The Man (_Aquarius_).
GAD (_Aries_).
In the West, from South‐West to North‐West:
EPHRAIM and MANASSEH, The Bull (the two horns of _Taurus_).
BENJAMIN (_Gemini_).
In the Center:
LEVI, The Scales (_Libra_).

If the reader compares the above with the blessings of Israel and Moses,
and compares the meanings and descriptions given below with those
blessings, the connection will be clearly seen. Levi, for example, had no
standard, and he needed none, for he kept “the balance of the Sanctuary,”
and had the charge of that brazen altar on which the atoning blood
outweighed the nation’s sins.

The four great signs which thus marked the four sides of the camp, and the
four quarters of the Zodiac, are the same four which form the Cherubim
(the Eagle, the Scorpion’s enemy, being substituted for the Scorpion). The
Cherubim thus form a compendious expression of the hope of Creation,
which, from the very first, has been bound up with the Coming One, who
alone should cause its groanings to cease.

But this brings us to the Signs themselves and their interpretation.

These pictures were designed to preserve, expound, and perpetuate the one
first great promise and prophecy of Gen. iii. 15, that all hope for Man,
all hope for Creation, was bound up in _a coming Redeemer_; One who should
be born of a woman; who should first suffer, and afterwards gloriously
triumph; One who should first be wounded by that great enemy who was the
cause of all sin and sorrow and death, but who should finally crush the
head of “that Old Serpent the Devil.”

These ancient star‐pictures reveal this Coming One. They set forth “the
sufferings of Christ and the glory that should follow.” Altogether there
are forty‐eight of them, made up of twelve SIGNS, each sign containing
three CONSTELLATIONS.

These may be divided into _three_ great books, each book containing four
chapters (or Signs); and each chapter containing three sections (or
Constellations).

Each book (like the four Gospels) sets forth its peculiar aspect of the
Coming One; beginning with the promise of His coming, and ending with the
destruction of the enemy.

But where are we to _begin_ to read this wondrous Heavenly Scroll? A
circle has proverbially neither beginning nor end. In what order then are
we to consider these signs? In the heavens they form a never‐ending
circle. Where is the beginning and where is the end of this circle through
which the sun is constantly moving? Where are we to break into this
circle? and say, _This is the commencement_. It is clear that unless we
can determine this original starting point we can never read this wondrous
book aright.

As I have said, the popular beginning to‐day is with ARIES, _the_ Ram. But
comparing this Revelation with that which was afterwards written “in the
Volume of the Book,” VIRGO is the only point where we can intelligently
begin, and LEO is the only point where we can logically conclude. Is not
this what is spoken of as the unknown and insoluble mystery—“The riddle of
the SPHINX”? The word “Sphinx” is from σφίγγω, _to bind closely together_.
It was therefore designed to show where the two ends of the Zodiac were to
be joined together, and where the great circle of the heavens begins and
ends.

[Ceiling of Portico of Temple of Esneh]

Signs of Leo and Virgo, from the ceiling of the Portico of the Temple of
Esneh, showing the Sphinx between, uniting the beginning and end of the
Zodiac.

The SPHINX is a figure with the _head of a woman_ and the _body of a
lion_! What is this but a never‐ceasing monitor, telling us to begin with
_Virgo_ and to end with _Leo_! In the Zodiac in the Temple of Esnéh, in
Egypt, a Sphinx is actually placed between the Signs of Virgo and Leo, as
shown in the illustration on the preceding page. It is a tracing from the
drawing of Signor Bossi, executed on the spot, under the direction of the
late Mr. Edward J. Cooper, in 1820.

Beginning, then, with VIRGO, let us now spread out the contents of this
Heavenly Volume, so that the eye can take them in at a glance. Of course
we are greatly hindered in this, in having to use the modern Latin names
which the Constellations bear to‐day.(19) Some of these names are
mistakes, others are gross perversions of the truth, as proved by the
pictures themselves, which are far more ancient, and have come down to us
from primitive times.

After the Revelation came to be written down in the Scriptures, there was
not the same need for the preservation of the Heavenly Volume. And after
the nations had lost the original meaning of the pictures, they invented a
meaning out of the vain imagination of the thoughts of their hearts. The
Greek Mythology is an interpretation of (only some of) the signs and
constellations after their true meaning had been forgotten. It is
popularly believed that Bible truth is an evolution from, or development
of, the ancient religions of the world. But the fact is that they
themselves are a _corruption_ and _perversion of primitive truth_!

We will now give _the contents_ of this Heavenly Volume of Divine
Revelation, and afterwards proceed to develope it, explain it in detail,
and compare it with the same truth which was afterwards written down in
the Scriptures.

The First Book.
THE REDEEMER.
(HIS FIRST COMING.)
“The Sufferings of Christ.”

CHAPTER I.
THE PROPHECY OF THE PROMISED SEED OF THE WOMAN.

VIRGO (_The Virgin. A woman bearing a branch in her right hand and
an ear of corn in her left_). The Promised Seed of the woman.

§ 1. COMA (_The Desired. The woman and child_). The Desired of all
nations.

§ 2. CENTAURUS (_The Centaur with two natures, holding a spear
piercing a victim_). The despised sin offering.

§ 3. BOÖTES (_a man walking bearing a branch called_ ARCTURUS,
_meaning the same_). He cometh.

CHAPTER II.
THE REDEEMER’S ATONING WORK.

LIBRA (_The Scales_). The price deficient balanced by the price
which covers.

§ 1. CRUX, The Cross endured.

§ 2. LUPUS, or VICTIMA, _The Victim_ slain.

§ 3. CORONA, _The Crown_ bestowed.

CHAPTER III.
THE REDEEMER’S CONFLICT.

SCORPIO (_The Scorpion_) seeking to wound, but itself trodden
under foot.

§ 1. SERPENS (_The Serpent_ struggling with the man).

§ 2. O‐PHI‐U‐CHUS (_The man_ grasping the serpent). The struggle
with the enemy.

§ 3. HERCULES (_The mighty man. A man kneeling on one knee,
humbled in the conflict, but holding aloft the tokens of victory,
with his foot on the head of the Dragon_). The mighty Vanquisher
seeming to sink in the conflict.

CHAPTER IV.
THE REDEEMER’S TRIUMPH.

SAGITTARIUS (_The Archer_). The Two‐natured Conqueror going forth
“Conquering and to conquer.”

§ 1. LYRA (_The Harp_). Praise prepared for the Conqueror.

§ 2. ARA (_The Altar_). Consuming fire prepared for His enemies.

§ 3. DRACO (_The Dragon_). The Old Serpent—the Devil, cast down
from heaven.

The Second Book.
THE REDEEMED.
THE RESULT OF THE REDEEMER’S SUFFERINGS.

CHAPTER I.
THEIR BLESSINGS PROCURED.

CAPRICORNUS (_The fish‐goat_). The goat of Atonement slain for the
Redeemed.

§ 1. SAGITTA (_The Arrow_). The arrow of God sent forth.

§ 2. AQUILA (_The Eagle_). The smitten One falling.

§ 3. DELPHINUS (_The Dolphin_). The dead One rising again.

CHAPTER II.
THEIR BLESSINGS ENSURED.

AQUARIUS (_The Water‐Bearer_): The living waters of blessing
poured forth for the Redeemed.

§ 1. PISCIS AUSTRALIS (_The Southern Fish_). The blessings
bestowed.

§ 2. PEGASUS (_The Winged Horse_). The blessings quickly coming.

§ 3. CYGNUS (_The Swan_). The Blesser surely returning.

CHAPTER III.
THEIR BLESSINGS IN ABEYANCE.

PISCES (_The Fishes_). The Redeemed blessed though bound.

§ 1. THE BAND—bound, but binding their great enemy Cetus, the sea
monster.

§ 2. ANDROMEDA (_The Chained Woman_). The Redeemed in their
bondage and affliction.

§ 3. CEPHEUS (_The King_). Their Redeemer coming to rule.

CHAPTER IV.
THEIR BLESSINGS CONSUMMATED AND ENJOYED.

ARIES (_The Ram or Lamb_). The Lamb that was slain, prepared for
the victory.

§ 1. CASSIOPEIA (_The Enthroned Woman_). The captive delivered,
and preparing for her husband, the Redeemer.

§ 2. CETUS (_The Sea Monster_). The great enemy bound.

§ 3. PERSEUS (_The Breaker_). Delivering His redeemed.

The Third Book.
THE REDEEMER.
(HIS SECOND COMING.)
“The glory that should follow.”

CHAPTER I.
MESSIAH, THE COMING JUDGE OF ALL THE EARTH.

TAURUS (_The Bull_). Messiah coming to rule.

§ 1. ORION, _Light breaking forth_ in the person of the Redeemer.

§ 2. ERIDANUS (_The River of the Judge_). Wrath breaking forth for
His enemies.

§ 3. AURIGA (_The Shepherd_). Safety for the Redeemed in the day
of that wrath.

CHAPTER II.
MESSIAH’S REIGN AS PRINCE OF PEACE.

GEMINI (The Twins). The twofold nature of the King.

§ 1. LEPUS (_The Hare_), or THE ENEMY trodden under foot.

§ 2. CANIS MAJOR (_The Dog_), or SIRIUS, the coming glorious
Prince of Princes.

§ 3. CANIS MINOR (_The Second Dog_), or PROCYON, the exalted
Redeemer.

CHAPTER III.
MESSIAH’S REDEEMED POSSESSIONS.

CANCER (The Crab). The possessions held fast.

§ 1. URSA MINOR (_The Lesser Bear_). The lesser sheepfold.

§ 2. URSA MAJOR (_The Great Bear_). The fold and the flock.

§ 3. ARGO (_The Ship_). The redeemed pilgrims safe at home.

CHAPTER IV.
MESSIAH’S CONSUMMATED TRIUMPH.

LEO (_The Lion_). The Lion of the Tribe of Judah aroused for the
rending of the Enemy.

§ 1. HYDRA (_The Serpent_). That old Serpent—the Devil, destroyed.

§ 2. CRATER (_The Cup_). The cup of Divine wrath poured out upon
him.

§ 3. CORVUS (_The Crow, or Raven_). Birds of prey devouring him.

Such are the contents of this wondrous book that is written in the
heavens. Thus has God been speaking and emphasizing and developing His
first great prophetic promise of Gen. iii. 15.

Though for more than 2,500 years His people had not this Revelation
written in a book as we now have it in the Bible, they were not left in
ignorance and darkness as to God’s purposes and counsels; nor were they
without hope as to ultimate deliverance from all evil and from the Evil
One.

Adam, who first heard that wondrous promise, repeated it, and gave it to
his posterity as a most precious heritage—the ground of all their faith,
the substance of all their hope, the object of all their desire. Seth and
Enoch took it up. Enoch, we know, prophesied of the Lord’s coming, saying,
“Behold the Lord cometh with ten thousands of His saints to execute
judgment upon all” (Jude 14). How could these “holy prophets, since the
world began,” have recorded their prophecies better, or more effectually,
or more truthfully and powerfully, than in these star‐pictures and their
interpretation? This becomes a certainty when we remember the words of the
Holy Spirit by Zacharias (Luke i. 67‐70):—

“Blessed be the Lord God of Israel;
For He hath visited and redeemed His people,
And hath raised up a horn of salvation for us
In the house of His servant David;
As He spake by the mouth of HIS HOLY PROPHETS
WHICH HAVE BEEN SINCE THE WORLD BEGAN.”

The same truth is revealed through Peter, in Acts iii. 20, 21:—“He shall
send Jesus Christ, which before was preached unto you; whom the heaven
must receive until the times of restitution of all things, which God hath
spoken by the mouth of all HIS HOLY PROPHETS SINCE THE WORLD BEGAN.”

These words have new meaning for us, if we see the things which were
spoken “since the world began,” thus written in the heavens, which utter
speech (_i.e._ prophecy), and show forth this knowledge day after day and
night after night, the heritage of all the earth, and their words reaching
unto the ends of the world.

This Revelation, coinciding as it does in all its facts and truths with
that afterwards recorded “in the Volume of the Book,” must have had the
same Divine origin, must have been made known by the inspiration of the
same Holy Spirit.

We now proceed to compare the two, and we shall see how they agree at
every point, proving that the source and origin of this Divine Revelation
is one and the same.

THE FIRST BOOK. THE REDEEMER.

(_His First Coming_.)

“The Sufferings of Christ.”

The First Book is occupied with the PERSON of the Coming One. It covers
the whole ground, and includes the conflict and the victory of the
Promised Seed, but with special emphasis on His Coming. The book opens
with the promise of His coming, and it closes with the Dragon cast down
from heaven.

Chapter I. The Sign VIRGO.

_The Promised Seed of the Woman_.

[Illustration]

Plate 1: Virgo (the Virgin)

Here is the commencement of all prophecy in Gen. iii. 15, spoken to the
serpent:—“I will put enmity between thee and the woman, and between thy
seed and her seed: it shall bruise thy head, and thou shalt bruise His
heel.” This is the prophetic announcement which the Revelation in the
heavens and in the Book is designed to unfold and develope. It lies at the
root of all the ancient traditions and mythologies, which are simply the
perversion and corruption of primitive truth.

VIRGO is represented as a woman with a _branch_ in her right hand, and
some ears of corn in her left hand. Thus giving a two‐fold testimony of
the Coming One.

The name of this sign in the Hebrew is _Bethulah_, which means _a virgin_,
and in the Arabic _a branch_. The two words are connected, as in
Latin—_Virgo_, which means _a virgin_; and _virga_, which means _a branch_
(Vulg. Isa. xi. 1). Another name is _Sunbul_, Arabic, _an ear of corn_.

In Gen. iii. 15 she is presented only as a woman; but in later prophecies
her nationality is defined as being of the stock of Israel, the seed of
Abraham, the line of David; and, further, she is to be a virgin. There are
two prominent prophecies of her and her seed: one is connected with the
first coming in incarnation, Isa. vii. 14 (quoted in Matt. i. 23.)

“Behold, a virgin shall conceive and bear a son,
And shall call his name Immanuel.”

The other is connected with His second coming, leaping over the sufferings
and this present interval of His rejection, and looking forward to His
coming in glory and judgment, Isa. ix. 6, 7 (quoted in Luke ii. 11 and i.
32, 33)—

“For unto us a child is born,
Unto us a son is given;(20)
And the government shall be upon His shoulder;
And His name shall be called Wonderful, Counsellor,
The Mighty God, The Everlasting Father, The Prince of Peace.
Of the increase of His government there shall be no end.
Upon the throne of David, and upon His kingdom,
To order it, and to establish it
With judgment and with justice
From henceforth even for ever.
The zeal of the LORD of hosts will perform this.”

It is difficult to separate the Virgin and her Seed in the prophecy, and
so, here, we have first the sign VIRGO, where the name points to her as
the prominent subject; while in the first of the three constellations of
this sign, where the woman appears again, the name COMA points to the
child as the great subject.

_Virgo_ contains 110 stars, _viz._, one of the 1st magnitude, six of the
3rd, ten of the 4th, etc.

ARATUS thus sings of them:—

“Beneath Boötes feet the Virgin seek,
Who carries in her hand a glittering spike....
Over her shoulder there revolves a star
In the right wing, superlatively bright;(21)
It rolls beneath the tail, and may compare
With the bright stars that deck the Greater Bear.
Upon her shoulder one bright star is borne,(22)
One clasps the circling girdle of her loins,(23)
One at her bending knee;(24) and in her hand
Glitters that bright and golden Ear of Corn.(25)

Thus the brightest star in Virgo (α)(26) has an ancient name, handed down
to us in all the star‐maps, in which the Hebrew word (צֶמֶח) _Tsemech_ is
preserved. It is called in Arabic _Al Zimach_, which means _the branch_.
This star is in the ear of corn which she holds in her left hand. Hence
the star has a modern Latin name, which has almost superseded the ancient
one, _Spica_, which means, _an ear of corn_. But this hides the great
truth revealed by its name _Al Zimach_. It foretold the coming of Him who
should bear this name. The same Divine inspiration has, in the written
Word, four times connected it with Him. There are twenty Hebrew words
translated “Branch,” but only one of them (_Tsemech_) is used exclusively
of the Messiah, and this word only four times.(27)Each of these further
connects Him with one special account of Him, given in the Gospels.

(1.) Jer. xxiii. 5, 6—

“Behold, the days come, saith the LORD,
That I will raise unto David a righteous BRANCH
(_i.e._, a Son),
And a KING shall reign and prosper.”

The account of His coming as King is written in the Gospel according to
Matthew, where Jehovah says to Israel, “Behold thy KING.” (Zech. ix. 9;
Matt. xxi. 9.)

(2.) Zech. iii. 8.—“Behold I will bring forth my SERVANT the BRANCH.” In
the Gospel according to Mark we find the record of Jehovah’s servant and
His service, and we hear Jehovah’s voice saying, “Behold my SERVANT.”
(Isa. xlii. 1.)

(3.) Zech. vi. 12.—“Thus speaketh the LORD of hosts, saying, Behold the
MAN whose name is the BRANCH.” In the Gospel according to Luke we behold
Him, presented in “the MAN Christ Jesus.”

(4.) Isa. iv. 2.—“In that day shall the BRANCH of JEHOVAH be beautiful and
glorious.” So that this Branch, this Son, is Jehovah Himself; and as we
read the record of John we hear the voice from heaven saying, “Behold your
GOD.” (Isa. xl. 9.)

This is the Branch foretold by the star _Al Zimach_ in the ear of corn.

The star β is called _Zavijaveh_, which means _the gloriously beautiful_,
as in Isa. iv. 2. The star ε, in the arm bearing the branch, is called _Al
Mureddin_, which means _who shall come down_ (as in Ps. lxxii. 8), or _who
shall have dominion_. It is also known as _Vindemiatrix_, a Chaldee word
which means _the son_, or _branch_, _who cometh_.

Other names of stars in the sign, not identified, are—

_Subilah, who carries_. (Isa. xlvi. 4.)

_Al Azal, the Branch_. (As in Isa. xviii. 5.)

_Subilon, a spike of corn_. (As in Isa. xvii. 5.)

The Greeks, ignorant of the Divine origin and teaching of the sign,
represented Virgo as _Ceres_, with ears of corn in her hand.

In the Zodiac in the Temple of Denderah, in Egypt, about 2000 B.C. (now in
Paris), she is likewise represented with a branch in her hand, but
ignorantly explained by a false religion to represent _Isis_! Her name is
called _Aspolia_, which means _ears of corn_, or _the seed_, which shows
that though the woman is seen, it is her Seed who is the great subject of
the prophecy.

Passing to the three constellations anciently assigned to the sign Virgo,
we come to what may be compared to _three sections_ of the chapter, each
giving some further detail as to the interpretation of its teaching.

1. COMA (The Woman and Child).

_The Desired of all Nations._

The first constellation in Virgo explains that this coming “Branch” will
be a child, and that He should be the “Desire of all nations.”

The ancient name of this constellation is _Comah_,(28) _the desired_, or
_the longed for_. We have the word used by the Holy Spirit in this very
connection, in Hag. ii. 7: “The DESIRE of all nations shall come.”

[Illustration]

Plate 2: Coma (the Desired)

The ancient Zodiacs pictured this constellation as a woman with a child in
her arms. ALBUMAZAR(29) (or ABU MASHER), an Arabian astronomer of the
eighth century, says, “There arises in the first Decan,(30) as the
Persians, Chaldeans, and Egyptians, and the two HERMES and ASCALIUS teach,
_a young woman_, whose Persian name denotes a pure virgin, sitting on a
throne, _nourishing an infant boy_ (the boy, I say), having a Hebrew name,
by some nations called IHESU, with the signification IEZA, which in Greek
is called CHRISTOS.”

But this picture is not found in any of the _modern_ maps of the stars.
There we find to‐day a woman’s wig! It appears that BERENICE, the wife of
EUERGETES (PTOLEMY III.), king of Egypt in the third century B.C., when
her husband once went on a dangerous expedition, vowed to consecrate her
fine head of hair to Venus if he returned in safety. Her hair, which was
hung up in the Temple of Venus, was subsequently stolen, and to comfort
BERENICE, CONON, an astronomer of Alexandria (B.C. 283‐222), gave it out
that Jupiter had taken it and made it a constellation!

This is a good example of how the meaning of other constellations have
been perverted (ignorantly or intentionally). In this case, as in others,
the transition from ancient to more modern languages helped to hide the
meaning. The Hebrew name was COMA (_desired_). But the Greeks had a word
for hair, _Có‐me_. This again is transferred to the Latin _coma_, and thus
“_Coma Berenicæ_” (_the hair of Berenice_) comes down to us to‐day as the
name of this constellation, and gives us a woman’s wig instead of that
Blessed One, “the Desire of all Nations.”

In this case, however, we are able to give absolute proof that this is a
perversion.

The ancient Egyptian name for this constellation was _Shes‐nu, the desired
son_!

The Zodiac in the Temple of Denderah, in Egypt, going back at least 2,000
years B.C., has no trace of any hair, but it has the figure of a woman and
child. In our illustration we have given a copy of this very ancient
picture, and not the wig of hair!

We have been permitted to trace it from a work on _Egyptian Scenery_ by
the late eminent astronomer, Edward J. Cooper, of Markree Castle, co.
Sligo, who visited that Temple in the year 1820 with an Italian artist,
Signor Bossi. The original drawing from which our tracing is made (and
enlarged) was drawn by Signor Bossi on the spot, before it was taken to
Paris in 1821.(31) We thus have before us the exact representations of one
of these star‐pictures at least 4,000 years old.

Even Shakespeare understood the truth about this constellation picture,
which has been so long covered by modern inventions. In his _Titus
Andronicus_(32) he speaks of an arrow being shot up to heaven to the
“_Good boy in Virgo’s lap._”

The constellation itself is very remarkable. Others contain one or two
stars of the first or second magnitude, and then a greater or less variety
of lesser stars; but this is peculiar from having no one very bright star,
but contains so many stars of the 4th and 5th magnitudes. It contains 43
stars altogether, ten being of the 4th magnitude, and the remainder of the
5th, 6th, etc.

It was in all probability the constellation of _Coma_ in which “the Star
of Bethlehem” appeared. There was a traditional prophecy, well‐known in
the East, carefully preserved and handed down, that a new star would
appear in this sign when He whom it foretold should be born.

This was, doubtless, referred to in the prophecy of Balaam, which would
thus receive a double fulfilment, first of the literal “Star,” and also of
the person to whom it referred. The Lord said by Balaam (Num. xxiv. 17),

“There shall come(33) a star out of Jacob,
And a sceptre shall rise out of Israel.”

Thomas Hyde, an eminent Orientalist (1636‐1703), writing on the ancient
religion of the Persians, quotes from ABULFARAGIUS (an Arab Christian
Historian, 1226‐1286), who says that ZOROASTER, or ZERDUSHT, the Persian,
was a pupil of Daniel the Prophet, and that he predicted to the Magians
(who were the astronomers of Persia), that when they should see _a new
star_ appear it would notify the birth of a mysterious child, whom they
were to adore. It is further stated in the _Zend Avesta_ that this new
star was to appear in the sign of the Virgin. Some have supposed that this
passage is not genuine. But whether it was interpolated before or after
the event, it is equally good evidence for our purpose here. For if it was
written _before_ the event, it is evidence of the _prophetic
announcement_; and if it was interpolated _after_ the event it is evidence
of the _historic fact_.

The Book of Job shows us how Astronomy flourished in Idumea; and the
Gospel according to Matthew shows that the Persian Magi, as well as
others, were looking for “the Desire of all nations.”

New stars have appeared again and again. It was in 125 B.C. that a star,
so bright as to be seen in the day‐time, suddenly appeared. It was this
that caused HIPPARCHUS to draw up his catalogue of stars, which has been
handed down to us by PTOLEMY (150 A.D.).

This new star would show the _latitude_, passing at that time immediately
overhead at midnight, every twenty‐four hours; while the prophecy would
give the _longitude_ as the land of Jacob. Having these two factors, it
would be only a matter of observation, and easy for the Magi to find the
place where it would be vertical, and thus to locate the very spot of the
birth of Him of whom it was the sign, for they emphatically called it “His
Star.” There is a beautiful tradition which relates how, in their
difficulty, on their way from Jerusalem to find the actual spot under the
_Zenith_ of this star, these Magi sat down beside David’s “Well of
Bethlehem” to refresh themselves. There they saw the star reflected in the
clear water of the well. Hence it is written that “when they saw the star
they rejoiced with exceeding joy,” for they knew they were at the very
spot and place of His appearing whence He was to “come forth.”

There can be little doubt that it was _a new star_. In the first place a
new star is no unusual phenomenon. In the second place the tradition is
well supported by ancient Christian writers. One speaks of its “surpassing
brightness.” Another (IGNATIUS, Bp. of Antioch, A.D. 69) says, “At the
appearance of the Lord a star shone forth brighter than all the other
stars.” IGNATIUS, doubtless, had this from those who had actually seen it!
PRUDENTIUS (4th cent. A.D.) says that not even the morning star was so
fair. Archbishop Trench, who quotes these authorities, says “This star, I
conceive, as so many ancients and moderns have done, to have been a new
star in the heavens.”

One step more places this new star in the constellation of COMA, and with
new force makes it indeed “His star”—the “Sign” of His “coming forth from
Bethlehem.” Will it be “the sign of the Son of Man in heaven” (Matt. xxiv.
30) when He shall “come unto” this world again to complete the wondrous
prophecies written of Him in the heavenly and earthly Revelations?(34)

Thus does the constellation of COMA reveal that the coming “Seed of the
woman” was to be a child born, a son given.

But He was to be more: He was to be God and man—two natures in one person!
This is the lesson of the next picture.

2. CENTAURUS (The Centaur).

_The Despised Sin‐offering_.

It is the figure of a being with two natures. Jamieson, in his _Celestial
Atlas_, 1822, says, “On the authority of the most accomplished Orientalist
of our own times, the Arabic and Chaldaic name of this constellation is
בזה.” Now this Hebrew word _Bezeh_ (and the Arabic _Al Beze_) means _the
despised_. It is the very word used of this Divine sufferer in Isa. liii.
3, “He is DESPISED (נִבְזֶה) and rejected of men.”

[Illustration]

Plate 3: Centaurus (the Centaur)

The constellation contains thirty‐five stars. Two of the 1st magnitude,
one of the 2nd, six of the 3rd, nine of the 4th, etc., which, together
with the four bright stars in the Cross make a brilliant show in southern
latitudes.

The brightest star, α (in the horse’s fore‐foot), has come down to us with
the ancient name of _Toliman_, which means _the heretofore and hereafter_,
marking Him as the one “which is, and which was, and which is to come—the
Almighty” (Rev. i. 8). Sir John Herschell observed this star to be growing
rapidly brighter. It may be, therefore, one of the changeable stars, and
its name may be taken as an indication of the fact that it was known to
the ancients.

Another name for the constellation was in Hebrew, _Asmeath_, which means a
_sin‐offering_ (as in Isa. liii. 10).

The Greek name was _Cheiron_, which means _the pierced_, or _who pierces_.
In the Greek fables _Cheiron_ was renowned for his skill in hunting,
medicine, music, athletics, and prophecy. All the most distinguished
heroes of Greece are described as his pupils. He was supposed to be
immortal, but he voluntarily agreed to die; and, wounded by a poisoned
arrow (not intended for him) while in conflict with a wild boar, he
transferred his immortality to Prometheus; whereupon he was placed amongst
the stars.

We can easily see how this fable is the ignorant perversion of the
primitive Revelation. The true tradition can be seen dimly through it, and
we can discern Him of whom it spoke,—the all‐wise, all‐powerful Teacher
and Prophet, who “went about doing good,” yet “despised and rejected of
men,” laying down His life that others might live.

It is one of the lowest of the constellations, _i.e._ the farthest south
from the northern centre. It is situated immediately over the Cross, which
bespeaks His own death; He is seen in the act of destroying the enemy.

Thus these star‐pictures tell us that it would be as a _child_ that the
_Promised Seed_ should come forth and grow and wax strong in spirit and be
filled with wisdom (Luke ii. 40); and that as a man having two natures He
should suffer and die. Then the third and last section in this first
chapter of this First Book goes on to tell of His second coming in glory.

3. BOÖTES (The Coming One).

_He cometh_.

This constellation still further develops this wondrous personage.

He is pictured as a man walking rapidly, with a spear in his right hand
and a sickle in his left hand.

[Illustration]

Plate 4: Boötes (the Coming One)

The Greeks called him _Bo‐ö‐tes_, which is from the Hebrew root _Bo_
(בּוֹא, _to come_), meaning _the coming_. It is referred to in Ps. xcvi.
13:—

“For He cometh,
For He cometh to judge the earth;
He shall judge the world in righteousness,
And the people with His truth.”

It it probable that his ancient name was _Arcturus_(35) (as referred to in
Job ix. 9), for this is the name of the brightest star, α (in the left
knee). _Arcturus_ means _He cometh_.(36)

The ancient Egyptians called him _Smat_, which means _one who rules_,
_subdues_, and _governs_. They also called him _Bau_ (a reminiscence of
the more ancient _Bo_), which means also _the coming one_.

The star μ (in the spear‐head) is named _Al Katurops_, which means _the
branch_, _treading under foot_.

The star ε (just below the waist on his right side) is called _Mirac_, or
_Mizar_, or _Izar_. _Mirac_ means _the coming forth as an arrow_; _Mizar_,
or _Izar_, means _the preserver_, _guarding_.

The star η is called _Muphride_, _i.e._ _who separates_.

The star β (in the head) is named _Nekkar_, _i.e._ _the pierced_ (Zech.
xii. 10), which tells us that this coming judge is the One who was
pierced. Another Hebrew name is _Merga_, _who bruises_.(37)

This brings us back again to Gen. iii. 15, and closes up this first
chapter of the First Book (VIRGO). It shows us the _Person_ of the
Promised Seed from the beginning to the end, from the first promise of the
birth of the Child in Bethlehem, to the final coming of the great Judge
and Harvester to reap the harvest of the earth. This was the vision which
was afterwards shown to John (Rev. xiv. 15, 16), when he says, “I looked;
and behold a white cloud, and upon the cloud one sat like unto the Son of
Man, having on His head a golden crown, and in His hand a sharp sickle.
And another angel came out of the temple, crying with a loud voice to Him
that sat on the cloud, Thrust in thy sickle and reap; for the time is come
for Thee to reap; for the harvest of the earth is ripe. And He that sat on
the cloud thrust in His sickle on the earth; and the earth was reaped.”

This is the conclusion of the _first chapter_ of this First Book. Here we
see the woman whose Seed is to bruise the serpent’s head, the Virgin‐Born,
the Branch of Jehovah, perfect man and perfect God, Immanuel, “God with
us,” yet despised and rejected of men, and yielding up His life that
others may have life for evermore. But we see Him coming afterwards in
triumphant power to judge the earth.

This is only one chapter of this First Book, but it contains the _outline_
of the whole volume, complete in itself, so far as it regards the Person
of the Coming One. Like the Book of Genesis, it is the seed‐plot which
contains the whole, all the rest being merely the development of the many
grand details which are included and shut up within it. It is only one
chapter out of twelve, but it distinctly foreshadows the end—even “the
sufferings of Christ and the glory which should follow.”

Chapter II. The Sign LIBRA.

_The Redeemer’s Atoning Work; or The Price deficient balanced by the Price
which covers_.

In the first chapter of this book we saw that this Coming Seed of the
woman was, among other things, to give up His life for others.

The _second_ chapter is going to define and develope the manner and object
of this death.

The name of the Sign, together with its three constellations and the names
of the stars composing them, give the complete picture of this Redemption.

[Illustration]

Plate 5: Libra (the Scales)

The Sign contains 51 stars, two of which are of the 2nd magnitude, one of
the 3rd, eight of the 4th, etc.

The Hebrew name is _Mozanaim_, _the Scales_, _weighing_. Its name in
Arabic is _Al Zubena_, _purchase_, or _redemption_. In Coptic, it is
_Lambadia_, _station of propitiation_ (from _Lam_, _graciousness_, and
_badia_, _branch_). The name by which it has come down to us is the Latin,
_Libra_, which means _weighing_, as used in the Vulgate (Isa. xl. 12).

Libra contains three bright stars whose names supply us with the whole
matter. The brightest, α (in the lower scale), is named _Zuben al Genubi_,
which means _the purchase_, or _price which is deficient_. This points to
the fact that man has been utterly ruined. He is “weighed in the balances
and found wanting.”

“None of them can by any means redeem his brother,
Nor give to God a ransom for him;
For the redemption of their soul is costly,
And must be let alone for ever.”

(Ps. xlix. 7, R.V.)

“Surely men of low degree are vanity (Heb. _a breath_),
And men of high degree are a lie;
In the balances they go up;
They are altogether lighter than vanity” (Heb. _a breath_).

(Ps. lxii. 9, R.V.)

This is the verdict pronounced and recorded by this star _Zuben al
Genubi_.

Is there then no hope? Is there no one who can pay the price?

Yes; there is “the Seed of the woman.” He is not merely coming as a child,
but He is coming as an atoning sacrifice.

He is coming for the purpose of Redemption! He can pay _the price which
covers_! Hence in the upper scale we have another bright star with this
very name _Zuben al Chemali_—THE PRICE WHICH COVERS! Praised be God! “They
sang a new song, saying, Thou art worthy ... for Thou wast slain, and hast
redeemed us to God by thy blood.” (Rev. v. 9.) This is the testimony of β,
the second brightest star! It has another name, _al Gubi_, _heaped up_, or
_high_, telling of the infinite value of this redemption price. But there
is a third star, γ, below, towards _Centaurus_ and the _Victim_ slain,
telling, by that and by its name, of the _conflict_ by which that
redemption would be accomplished. It is called _Zuben Akrabi_ or _Zuben al
Akrab_, which means _the price of the conflict_!

There is, however, some reason to suppose that Libra is a very ancient
Egyptian corruption, bringing in human merit instead of Divine
righteousness; “the way of Cain” instead of the way of God. In the more
ancient Akkadian the months were called after the names of the signs,(38)
and the sign of the seventh month is the sign that we now call Libra. The
Akkadian name for it was _Tulku_. _Tul_ means _mound_ (like _dhul_ and
_dul_), and _ku_ means _sacred;_ hence, _Tulku_ means _the sacred mound_,
or _the holy altar_.(39)

Not only is the name and its meaning different, but the teaching is
infinitely greater and more important, if we may believe that the original
picture of this sign was not a pair of scales, but the representation of
_a holy altar_. This would agree still better with the three
constellations which follow.

The names of the stars would also be more appropriate, for it is the
Sacrifice of Christ which they foreshadowed, and here it was that the
price which covered was paid, and outweighed the price which was
deficient. What that price was to be, and how it was to be paid, and what
was to be the result in the Person of the Redeemer, is set forth in detail
in the three sections of this chapter by the constellations of _The Cross_
endured, _The Victim_ slain, and _The Crown_ bestowed.

1. CRUX (The Cross).

_The Cross Endured_.

The Hebrew name was _Adom_, which means _cutting off_, as in Dan. ix.
26:—“After threescore and two weeks shall Messiah be cut off.” The last
letter of the Hebrew alphabet was called _Tau_, which was anciently made
in the form of a cross. The ancient _Phœnician_ was [Symbol: right‐tilted
cross]; the ancient _Hebrew_, as found on coins, was [Symbol: right‐tilted
cross] and [Symbol: vertical cross]; the _Aramaic_, as found on Egyptian
monuments, was a transition [Symbol: tilted cross] or [Symbol: stretched
cross], which passed into the present square Hebrew character ת. This
letter is called _Tau_, and means _a mark_; especially _a boundary‐mark, a
limit or finish_. And it is the last letter, which finishes the Hebrew
alphabet to this day.

[Illustration]

Plate 6: Crux (the Cross)

The Southern Cross was just visible in the latitude of Jerusalem at the
time of the first coming of our Lord to die. Since then, through the
gradual recession of the Polar Star, it has not been seen in northern
latitudes. It gradually disappeared and became invisible at Jerusalem when
the Real Sacrifice was offered there; and tradition, which preserved its
memory, assured travellers that if they could go far enough south it would
be again seen. Dante sang of “the four stars never beheld but by the early
race of men.” It was not until the sixteenth century had dawned that
missionaries and voyagers, doubling the Cape for the first time, and
visiting the tropics and southern seas, brought back the news of “a
wonderful cross more glorious than all the constellations of the heavens.”

It is a small asterism, containing only about five stars, _viz._, one of
the 1st magnitude, two of the 2nd, one of the 3rd, and one of the 4th.
Four of these are in the form of a cross.

Long before the Christian Era this sign of the Cross had lost its true
meaning, and had been perverted in Babylon and Egypt as it has since been
desecrated by Rome. The Persians and Egyptians worshipped it. The cakes
made and eaten in honour of the Queen of Heaven were marked with it. This
heathen custom Rome has adopted and adapted in her Good Friday cakes,
which are thus stamped. But all are alike ignorant of what it means,
_viz._, “IT IS FINISHED.”

In Egypt, and in the earliest times, it was the sign and symbol of _life_.
To‐day, Romanists use it as the symbol of _death_! But it means _life_!
Natural life given up, and eternal life procured. Atonement, finished,
perfect, and complete; never to be repeated, or added to. All who partake
of its benefits in Christ now, in grace, by faith “ARE made nigh by the
blood of Christ” (Eph. ii. 13), and of them Jesus says, “He that heareth
my voice, and believeth on Him that sent me HATH everlasting life, and
shall not come into judgment; but IS PASSED from death unto life” (John v.
24). So perfect and complete is the work which Jesus finished on the Cross
that we cannot seek to add even our repentance, faith, tears, or prayers,
without practically asserting that the work of Christ is not finished, and
is not sufficient!

The Hebrew names of this constellation—_Adom_ and _Tau_—rebuke our
Pharisaic spirit, which is the relic and essence of all false religions,
and points to the blessed fact that the Sacrifice was offered “once for
all,” and the atoning work of Redemption completely finished on Calvary.

“’Tis finished! the Messiah dies!
Cut off for sins, but not His own;
Accomplished is the sacrifice,
The great redeeming work is done.”

In the ancient Egyptian Zodiac of Denderah this first Decan of LIBRA is
represented as a lion with his tongue hanging out of his mouth, as if in
thirst, and a female figure holding a cup out to him. Under his fore feet
is the hieroglyphic symbol of running water. What is all this but “the
Lion of the tribe of Judah” brought down “into the dust of death,” and
saying “I am poured out like water ... my strength is dried up” (Ps. xxii.
13‐18): “I thirst” (John xix. 28): “and in my thirst they gave me vinegar
to drink” (Ps. lxix. 21)?

The Egyptian name of this Lion, however, points to his ultimate triumph,
for it is called _Sera_, that is, _victory_!

This brings us to—

2. LUPUS or VICTIMA (The Victim).

_The Victim Slain._

Its modern name is _Lupus_ (a wolf), because it looks like one. It may be
any animal. The great point of this ancient constellation is that the
animal has been _slain_, and is in the act of falling down dead.

[Illustration]

Plate 7: Lupus or Victima the VICTIM Slain

Its Greek name is _Thera_, _a beast_, and _Lycos_, _a wolf_. Its Latin
name is _Victima_, or _Bestia_ (Vulg. Gen. viii. 17), which sufficiently
indicates the great lesson. This is confirmed by its ancient Hebrew name,
_Asedah_, and Arabic _Asedaton_, which both mean _to be slain_.

More than 22 of its stars have been catalogued. None of them are higher
than the 4th magnitude; most of them are of the 5th or 6th.

True, He was “by wicked hands crucified and slain,” but He is slain here
by the Centaur, _i.e._ by Himself! To make it perfectly clear that it was
His own act (without which His death would lose all merit), He uttered
those solemn words: “I lay down my life for the sheep.... No man taketh it
from me, but I lay it down of myself. I have power to lay it down, and I
have power to take it again” (John x. 15‐18). He “offered Himself without
spot to God.” “He put away sin by the sacrifice of Himself” (Heb. ix. 11,
26).

In the ancient Zodiac of Denderah He is pictured as a little child with
its finger on its lips, and He is called _Sura_, _a lamb_! In other
pictures He has, besides, the horn of a goat on one side of His head. All
this pointed to one and the same great fact, _viz._, the development and
explanation of what was meant by _the bruising of His heel_! It meant that
this Promised Seed of the woman should come as a child, that He should
suffer, and die upon the Cross, for

“He was brought as a lamb to the slaughter;
And as a sheep before her shearers is dumb;
SO HE opened not his mouth.”

(Isa. liii. 7.)

Hence, the constellation prefigures a silent, willing sacrifice—Christ
Jesus, who, “being found in fashion as a man, humbled Himself, and became
obedient unto death, even the death of the Cross” (Phil. ii. 5‐8).

3. CORONA (The Crown).

_The Crown Bestowed._

“Wherefore God also hath highly exalted Him, and given Him a name which is
above every name, that at the name of Jesus every knee should bow.”

This is what is foreshown by this concluding section of the second
chapter. Each chapter ends with glory. As in the written Word of God, we
frequently have the glory of the Second Coming mentioned without any
allusions to the sufferings of the First Coming, but we never have the
First Coming in humiliation mentioned without an immediate reference to
the glory of the Second Coming.

So here, the CROSS is closely followed by the CROWN! True, “we see not yet
all things put under Him, but we see Jesus ... for the suffering of death
crowned with glory and honour” (Heb. ii. 9).

Yes, “the crowning day is coming,” and all heaven shall soon resound with
the triumphant song, “Thou art worthy, ... for Thou wast slain and hast
redeemed us to God by Thy blood” (Rev. v. 9).

The shameful Cross will be followed by a glorious crown, and “every tongue
shall confess that Jesus. Christ is Lord, to the glory of God the Father.”

“Mighty Victor, reign for ever,
Wear the crown so dearly won;
Never shall Thy people, never
Cease to sing what Thou hast done.
Thou hast fought Thy people’s foes;
Thou wilt heal Thy people’s woes!”

The Hebrew name for the constellation is _Atarah_, _a royal crown_, and
its stars are known to‐day in the East by the plural, _Ataroth!_

Its Arabic name is _Al Iclil_, _an ornament_, or _jewel_.

[Illustration]

Plate 8: CORONA (the Crown)

It has 21 stars: one of the 2nd magnitude and six of the 4th. It is easily
known by the stars θ, β, α, γ, δ, and ε, which form a crescent.

Its brightest star, α, has the Arabic name of _Al Phecca_, _the shining_.

Thus ends this solemn chapter of LIBRA, which describes the great work of
Redemption, beginning with the Cross and ending with the Crown. The
Redeemer’s work of Atonement is most blessedly set forth, and He alone is
seen as the substitute for lost sinners.

“What wondrous love, what mysteries
In this appointment shine!
My breaches of the law are His,
And His obedience mine.”

Chapter III. The Sign SCORPIO.

_The Redeemer’s Conflict_.

We come now right into the heart of the conflict. The star‐picture brings
before us a gigantic scorpion endeavouring to sting in the heel a mighty
man who is struggling with a serpent, but is crushed by the man, who has
his foot placed right on the scorpion’s heart.

The Hebrew name is _Akrab_, which is the name of a scorpion, but also
means _the conflict_, or _war_. It is this that is referred to in Ps. xci.
13:

“Thou shalt tread upon the lion and adder.
The young lion and the dragon shalt thou trample under feet.”

David uses the very word in Ps. cxliv. 1, where he blesses God for
teaching his hands _to war_.

The Coptic name is _Isidis_, which means _the attack of the enemy_, or
_oppression_; referring to “the wicked that oppress me, my deadly enemies
who compass me about” (Ps. xvii. 9).

The Arabic name is _Al Akrab_, which means _wounding him that cometh_.

[Illustration]

Plate 9: SCORPIO (the Scorpion)

There are 44 stars altogether in this sign. One is of the 1st magnitude,
one of the 2nd, eleven of the 3rd, eight of the 4th, etc.

The brightest star, α (in the heart), bears the ancient Arabic name of
_Antares_, which means _the wounding_. It is called by the Latins _Cor
Scorpii_, because it marks the scorpion’s heart. It shines ominously with
a deep red light. The sting is called in Hebrew _Lesath_ (Chaldee,
_Lesha_), which means _the perverse_. The stars in the tail are also known
as _Leshaa_, or _Leshat_.(40)

The scorpion is a deadly enemy (as we learn from Rev. ix), with poison in
its sting, and all the names associated with the sign combine to set forth
the malignant enmity which is “set” between the serpent and the woman’s
Seed.

That enmity is shown more fully in the written Word, where we see the
attempt of the enemy (in Exod. i.) to destroy every male of the seed of
Abraham, and how it was defeated.

We see his effort repeated when he used Athaliah to destroy “all the seed
royal” (2 Kings xi.), and how “the king’s son” was rescued “from among”
the slain.

We see his hand again instigating Haman, “the Jews’ enemy,” to compass the
destruction of the whole nation, but defeated in his designs.

When the woman’s Seed, the virgin’s Son, was born, we are shown the same
great enemy inciting Herod to slay all the babes in Bethlehem (Matt. ii.),
but again he is defeated.

In the wilderness of Judæa, and in the Garden of Gethsemane the great
conflict is renewed. “This is your hour and the power of darkness,”(41) He
said to His enemies.

The real wounding in the heel was received at the Cross. It was there the
scorpion struck the woman’s seed. He died, but was raised again from the
dead “to destroy the works of the devil.”

To show us this; to prevent any mistake; to set forth the fact that this
conflict only _apparently_ ended in defeat, and that it did not really so
end, we have the first two constellations belonging to this sign presented
_in one picture_! Indeed, the picture is threefold, for it includes the
sign itself (as shown on the cover)!

If these pictures had been separated, then the conflict would have been
separated from the victory; the deadly wound of the serpent’s head from
the temporary wound in the Victor’s heel. Hence, _three_ pictures are
required, in which the _scorpion_, the _serpent_, and the _man_, are all
involved, in order to present at the same time the triumphant issue of the
conflict.

Hence, we must present, and consider together, the first two sections of
this mysterious chapter.

1 and 2. SERPENS and OPHIUCHUS.

_The Struggle with the Enemy._

Here, _Serpens_, the serpent, is seen struggling vainly in the powerful
grasp of the man who is named _O‐phi‐u‐chus_. In Latin he is called
Serpentarius. He is at one and the same moment shown to be seizing the
serpent with his two hands, and treading on the very heart of the
scorpion, marked by the deep red star _Antares_ (wounding).

Just as we read the first constellation of the woman and child _Coma_, as
expounding the first sign VIRGO, so we have to read this first
constellation as expounding the second sign LIBRA. Hence, we have here a
further picture, showing the object of this conflict on the part of the
scorpion.

In Scorpio we see merely the effort to wound _Ophiuchus_ in the heel; but
here we see the effort of the serpent to seize THE CROWN, which is
situated immediately over the serpent’s head, and to which he is looking
up and reaching forth.

The contest is for Dominion! It was the Devil, in the form of a serpent,
that robbed the first man of his crown; but in vain he struggled to wrest
it from the sure possession of the Second Man. Not only does he fail in
the attempt, but is himself utterly defeated and trodden under foot.

[Illustration]

Plate 10: SERPENS (the Serpent) and OPHIUCHUS (the Serpent Holder)

There are no less than 134 stars in these two constellations. Two are of
the 2nd magnitude, fourteen of the 3rd, thirteen of the 4th, etc.

The brightest star in the Serpent, α (in the neck), is named _Unuk_, which
means _encompassing_. Another Hebrew name is _Alyah_, _the accursed_. From
this is _Al Hay_ (Arabic), _the reptile_. The next brightest star is β (in
the jaw), named, in Arabic, _Cheleb_, or _Chelbalrai, the serpent
enfolding_. The Greek name, _Ophiuchus_, is itself from the Hebrew and
Arabic name _Afeichus_, which means _the serpent held_. The brightest star
in _Ophiuchus_, α (in the head), is called _Ras al Hagus_ (Arabic), _the
head of him who holds_.

Other Hebrew names of stars, not identified, are _Triophas_, _treading
under foot_; _Saiph_ (in the foot(42) of Ophiuchus), _bruised_;
_Carnebus_, _the wounding_; _Megeros_, _contending_.(43) In the Zodiac of
Denderah we have a throned human figure, called _Api‐bau_, _the chief who
cometh_. He has a hawk’s head to show that he is the enemy of the serpent,
which is called _Khu_, and means _ruled_ or _enemy_.

All these combine to set before us in detail the nature of the conflict
and its final issue. That final issue is, however, exhibited by the last
of the three constellations of this chapter. The Victor Himself requires a
whole picture to fully set forth the glorious victory. This brings us to—

3. HERCULES (The Mighty Man).

_The Mighty Vanquisher._

Here the mighty one, who occupies a large portion of the heavens, is seen
bending on one knee, with his right heel lifted up as if it had been
wounded, while his left foot is set directly over the head of the great
dragon. In his right hand he wields a great club, and in his left hand he
grasps a triple‐headed monster (_Cerberus_). And he has the skin of a
lion, which he has slain, thrown around him.(44)

In the Zodiac of Denderah we have a human figure, likewise with a club.
His name is _Bau_, which means _who cometh_, and is evidently intended for
Him who cometh to crush the serpent’s head, and “destroy the works of the
devil.”

In Arabic he is called _Al Giscale, the strong one_.

[Illustration]

Plate 11: HERCULES (the Mighty One)

There are 113 stars in this constellation. Seven are of the 3rd magnitude,
seventeen of the 4th, etc.

The brightest star, α (in his head), is named _Ras al Gethi_, and means
_the head of him who bruises_.

The next, β (in the right arm‐pit), is named _Kornephorus_, and means _the
branch, kneeling_.

The star κ (in the right elbow) is called _Marsic_, _the wounding_.

The star λ (in the upper part of the left arm) is named _Ma’asyn_, _the
sin‐offering_.

While ω (in the lower part of the right arm) is _Caiam_, or _Guiam_,
_punishing_; and in Arabic, _treading under foot_.

Thus does everything in the picture combine to set forth the mighty works
of this stronger than the strong man armed!

We can easily see how the perversion of the truth by the Greeks came
about, and how, when the true foreshadowings of this Mighty One had been
lost, the many fables were invented to supply their place. The wiser sort
of Greeks knew this perfectly well. ARISTOTLE (in his _Metaphysics_, x. 8)
admits, with regard to Greek mythology, that religion and philosophy had
been lost, and that much had been “added after the mythical style,” while
much had come down, and “may have been preserved to our times as the
remains of ancient wisdom.” Religion, such as it was (POLYBIUS confesses),
was recognised as a “necessary means to political ends.” NEANDER says that
it was “the fragments of a tradition, which transmitted the knowledge of
divine things possessed in the earliest times.”

ARATUS shews the same uncertainty as to the meaning of this Constellation
of _Hercules_. He says:

“Near this, and like a toiling man, revolves
A form. Of it can no one clearly speak,
Nor what he labours at. They call him simply
‘The man upon his knees’: In desperate struggle
Like one who sinks, he seems. From both his shoulders
His arms are high‐uplifted and out‐stretched
As far as he can reach; and his right foot
Is planted on the coiléd Dragon’s head.”

Ancient authorities differ as to the personality of Hercules, and they
disagree as to the number, nature, and order of what are sometimes called
“the twelve labours of Hercules.” But there is no doubt as to the mighty
foretold works which the woman’s Seed should perform.

From first to last Hercules is seen engaged in destroying some malignant
foe: now it is the Nemean lion; then it is the slaying of the boar of
Erymanthus; again, it is the conquest of the bull of Crete; then the
killing of the three‐headed hydra, by whose venom Hercules afterwards
died. In the belly of the sea monster he is said to have remained “three
days and three nights.” This was, doubtless, a perversion of the type of
Jonah, introduced by LYCOPHRON, who (living at the court of PTOLEMY
PHILADELPHUS, under whose auspices the Hebrew Scriptures were translated
into Greek) would have known of that Divine miracle, and of its
application to the Coming One. Bishop Horsley believed that the fables of
the Greek mythology could be traced back to the prophecies of the Messiah,
of which they were a perversion from ignorance or design. This is
specially true of Hercules. In his apparently impossible tasks of
overthrowing gigantic enemies and delivering captives, we can see through
the shadow, and discern the pure light of the truth. We can understand how
the original star‐picture must have been a prophetic representation of Him
who shall destroy the Old Serpent and open the way again, not to fabled
“apples of gold,” but to the “tree of life” itself. He it is who though
suffering in the mighty conflict, and brought to His knee, going down even
to “the dust of death,” shall yet, in resurrection and advent glory, wield
His victorious club, subdue all His enemies, and plant His foot on the
Dragon’s head. For of Him it is written:—

“Thou shalt tread upon the lion and adder;
The young lion and the dragon shalt Thou trample under foot.”

(Ps. xci. 13.)

“Come, Lord, and burst the captives’ chains,
And set the prisoners free;
Come, cleanse this earth from all its stains,
And make it meet for Thee!

Oh, come and end Creation’s groans—
Its sighs, its tears, its blood,
And make this blighted world again
The dwelling‐place of God.”

Chapter IV. The Sign SAGITTARIUS.

_The Redeemer’s Triumph._

This is the concluding chapter of the first great book of this Heavenly
Revelation; and it is occupied wholly with the triumph of the Coming One,
who is represented as going forth “conquering and to conquer.”

The subject is beautifully set forth in the written Word (Ps. xlv. 3‐5):—

“Gird Thy sword upon Thy thigh, O most mighty,
[_Gird Thyself_] with Thy glory and Thy majesty,
And in Thy majesty ride prosperously,
Because of truth, and meekness, and righteousness;
And Thy right hand shall teach Thee terrible things.
Thine arrows are sharp in the heart of the King’s enemies;
Whereby the people fall under Thee.”

John, in his apocalyptic vision, sees the same mighty Conqueror going
forth. “I saw (he says) a white horse, and He that sat on him had a bow,
... and He went forth conquering and to conquer” (Rev. vi. 2).

This is precisely what is foreshadowed in the star‐pictured sign now
called by the modern Latin name _Sagittarius_, which means _the Archer_.

The Hebrew and Syriac name of the sign is _Kesith_, which means _the
Archer_ (as in Gen. xxi. 20). The Arabic name is _Al Kaus_, _the arrow_.
In Coptic it is _Pimacre_, _the graciousness_, or _beauty of the coming
forth_. In Greek it is _Toxotes_, _the archer_, and in Latin
_Sagittarius_.

[Illustration]

Plate 12: SAGITTARIUS (the Archer)

There are 69 stars in the sign, _viz._, five of the 3rd magnitude (all in
the bow), nine of the 4th, etc.

The names of the brightest stars are significant:—

Hebrew, _Naim_, which means _the gracious one_. This is exactly what is
said of this Victor in the same Psalm (xlv.), in the words immediately
preceding the quotation above (verse 2):

“GRACE is poured into Thy lips;
Therefore God hath blessed Thee for ever.”

Hebrew, _Nehushta_, _the going_ or _sending forth_.

We see the same in the Arabic names which have come down to us: _Al Naim_,
_the gracious one_; _Al Shaula_, _the dart_; _Al Warida_, _who comes
forth_; _Ruchba er rami_, _the riding of the bowman_.

An ancient Akkadian name in the sign is _Nun‐ki_, which means _Prince of
the Earth_.

Again we have the picture of _a Centaur_ as to his outward form, _i.e._ a
being with two natures. Not now far down in the south, or connected with
His sufferings and sacrifice as man; but high up, as a sign of the Zodiac
itself, on the ecliptic, _i.e._ in the very path in which the sun
“rejoiceth in his going forth as a strong man.”

According to Grecian fable, this Sagittarius is _Cheiron_, the chief
Centaur; noble in character, righteous in his dealings, divine in his
power.

Such will be the coming Seed of the woman in His power and glory:—

“The sceptre of Thy kingdom is a right sceptre.
Thou lovest righteousness, and hatest wickedness;
Therefore God, Thy God, hath anointed Thee with the oil of
gladness above thy fellows.”

(Ps. xlv. 6, 7.)

In the ancient Zodiac of Denderah he is called (as in Coptic) _Pi‐macre_,
_i.e._ _graciousness, beauty of the appearing_ or _coming forth_. The
characters under the hind foot read _Knem_, which means _He conquers_.

This is He who shall come forth like as an arrow from the bow, “full of
grace,” but “conquering and to conquer.”

In all the pictures he is similarly represented, and the arrow in his bow
is aimed directly at the heart of the Scorpion.

Thus ARATUS sang of _Cheiron_:—

“’Midst golden stars he stands refulgent now,
And thrusts the scorpion with his bended bow.”

In this Archer we see a faint reflection of Him who shall presently come
forth, all gracious, all wise, all powerful; whose arrows shall be “sharp
in the heart of the King’s enemies.”

“God shall shoot at them with an arrow;
Suddenly shall they be wounded.
So they shall make their own tongue to fall upon themselves;
All that see them shall flee away.
And all men shall fear, and shall declare the work of God;
For they shall wisely consider of His doing.
The righteous shall be glad in the Lord, and shall trust in Him;
And all the upright in heart shall glory.”

(Ps. lxiv. 7‐10.)

“Christ is coming! let Creation
From her groans and travail cease;
Let the glorious proclamation
Hope restore, and faith increase.
Christ is coming,
Come, thou blessed Prince of peace.”

This brings us to the first of the three constellations or sections of
this chapter, which takes up this subject of praise to the Conqueror.

1. LYRA (The Harp).

_Praise prepared for the Conqueror._

“Praise waiteth for thee, O God, in Zion” (Ps. lxv. 1). And when the
waiting time is over, and the Redeemer comes forth, then the praise shall
be given. “We give Thee thanks, O Lord God, the Almighty, which art, and
which wast, because thou hast taken to Thee Thy great power, and didst
reign” (Rev. xi. 17, R.V.). “Let us be glad and rejoice and give honour
unto Him” (Rev. xix. 7). The Twenty‐first Psalm should be read here, as it
tells of the bursting forth of praise on the going forth of this all‐
gracious Conqueror.

“The King shall rejoice in Thy strength, O LORD;
And in Thy salvation how greatly shall He rejoice!...
Thine hand shall find out all Thine enemies;
Thy right hand shall find out all that hate thee....
Their fruit shalt Thou destroy from the earth;
And their seed from among the children of men.
For they intended evil against Thee;
They imagined a mischievous device which they are not able to
perform,
Therefore shalt thou make them turn their back (Heb. _Margin,
__“__set them as a butt__”_),
When Thou shalt make ready Thine arrows upon Thy strings
[_And shoot them_] against the face of them.
Be thou exalted, LORD, in thine own strength;
SO WILL WE SING AND PRAISE THY POWER.”

(Ps. xxi. 1, 8, 10‐13.)

Beautifully, then, does _the harp_ come in here, following upon the going
forth of this victorious Horseman. This Song of the Lamb follows as
naturally as does the Song of Moses in Ex. xv. 1: “I will sing unto the
LORD, for He hath triumphed gloriously.”

[Illustration]

Plate 13: LYRA (the Harp)

Its brightest star, α, is one of the most glorious in the heavens, and by
it this constellation may be easily known. It shines with a splendid white
lustre. It is called _Vega_, which means _He shall be exalted_. Its root
occurs in the opening of the Song of Moses, quoted above. Is not this
wonderfully expressive?

Its other stars, β and γ, are also conspicuous stars, of the 2nd and 4th
magnitude. β is called _Shelyuk_, which means _an eagle_ (as does the
Arabic, _Al Nesr_); γ is called _Sulaphat_, _springing up_, or
_ascending_, as praise.

In the Zodiac of Denderah, this constellation is figured as a hawk or an
eagle (the enemy of the serpent) in triumph. Its name is _Fent‐kar_, which
means _the serpent ruled_.

There may be some confusion between the Hebrew נֶשֶׁר, _Nesher_, _an
eagle_, and עָשׂוֹר, _Gnasor_, _a harp_;(45) but there can be no doubt
about the grand central truth, that praise shall ascend up “as an eagle
toward heaven,” when “every creature which is in heaven, and on the earth,
and such as are in the sea, and all that is in them,” shall send up their
universal song of praise: “Blessing, and honour, and glory, and power, be
unto Him that sitteth upon the throne and unto the Lamb for ever and ever.
Amen” (Rev. v. 13, 14).

And for what is all this wondrous anthem of Praise? Listen once again.
“Alleluia:(46) Salvation, and glory, and honour, and power, unto the Lord
our God; for TRUE AND RIGHTEOUS ARE HIS JUDGMENTS.... And again they said
Alleluia” (Rev. xix. 1‐3).

With “that blessed hope” before us,
Let no HARP remain unstrung,
Let the coming advent chorus
Onward roll from tongue to tongue, Hallelujah,
“Come, Lord Jesus,” quickly come.

This brings us to—

2. ARA (The Altar).

_Consuming Fire Prepared for His Enemies._

Here we have an altar or burning pyre, placed significantly and ominously
upside down! with its fires burning and pointing downwards towards the
lower regions, called _Tartarus_, or _the abyss_, or “outer‐darkness.”

[Illustration]

Plate 14: ARA (the Altar)

It is an asterism with nine stars, of which three are of the 3rd
magnitude, four of the 4th, etc. It is south of the Scorpion’s tail, and
when these constellations were first formed it was visible only on the
very lowest horizon of the south, pointing to the completion of all
judgment in the lake of fire.

In the Zodiac of Denderah we have a different picture, giving us another
aspect of the same judgment. It is a man enthroned, with a flail in his
hand. His name is _Bau_, the same name as _Hercules_ has, and means _He
cometh_. It is from the Hebrew בּוֹא (_Bōh_), _to come_, as in Isa. lxiii.
1:

“Who is this that cometh from Edom,
With dyed garments from Bozrah.”

This is a coming in judgment, as is clear from reason given in verse 4:

“For the day of vengeance is in Mine heart,
And the year of My redeemed is come.
And I looked, and there was none to help;
And I wondered that there was none to uphold;
Therefore Mine own arm brought salvation,
And My fury, it upheld Me.”

(Isa. lxiii. 4, 5.)

The completion of judgment, therefore, is what is pictured both by the
burning pyre and the Coming One enthroned, with his threshing instrument.

In Arabic it is called _Al Mugamra_, which means _the completing_, or
_finishing_. The Greeks used the word _Ara_ sometimes in the sense of
_praying_, but more frequently in the sense of _imprecation_ or _cursing_.

This is the curse pronounced against the great enemy. This is the burning
fire, pointing to the _completion_ of that curse, when he shall be cast
into that everlasting fire “prepared for the devil and his angels.” This
is the allusion to it written in the midst of the very Scripture from
which we have already quoted (p. 66), Ps. xxi., where we read in verse 9
(which we then omitted):—

“Thou shalt make them as a fiery oven in the time of Thine anger:
The Lord shall swallow them up in His wrath;
And the fire shall devour them.”

This brings us to the final scene, closing up this first great book of the
Heavens.

3. DRACO (The Dragon).

_The Old Serpent, or the Devil, cast down from Heaven._

Each of the three great books concludes with this same foreshowing of
Apocalyptic truth. The same great enemy is referred to in all these
pictures. He is the Serpent; he is the Dragon; “the great dragon, that old
serpent, called the Devil and Satan” (Rev. xii. 9). The Serpent represents
him as the _Deceiver_; the Dragon, as the _Destroyer_.

This _First_ Book concludes with the Dragon being cast down from heaven.

The _Second_ Book concludes with _Cetus_, the Sea Monster, Leviathan,
bound.

The _Third_ Book concludes with Hydra, the Old Serpent, destroyed.

Here, at the close of the _First_ Book, we see not merely a dragon, but
the Dragon _cast down_! That is the point of this great star‐picture.

No one has ever seen a dragon; but among all nations (especially in China
and Japan), and in all ages, we find it described and depicted in legend
and in art. Both Old and New Testaments refer to it, and all unite in
connecting with it one and the same great enemy of God and man.

It is against him that the God‐Man—“the Son of God—goes forth to war.” It
is for him that the eternal fires are prepared. It is he who shall shortly
be cast down from the heavens preparatory to his completed judgment. It is
of him we read, “The great dragon was cast out, that old serpent, called
the Devil, and Satan, which deceiveth the whole world: he was cast out and
his angels with him. And I heard a loud voice saying in heaven, Now is
come salvation, and strength, and the kingdom of our God, and the power of
His Christ; for the accuser of our brethren is cast down” (Rev. xii. 9,
10).

It is of him that David sings:—

“God is my king of old,
Working salvation in the midst of the earth ...
Thou brakest the heads of the dragons in the waters.
Thou brakest the heads of leviathan in pieces.”

(Ps. lxxiv. 12‐14.)

Of him also the Spirit causes Isaiah to say, “In that day, shall this song
be sung in the land of Judah”;—

“In that day the Lord, with his sore, and great, and strong sword,
Shall punish leviathan the piercing (R.V. swift) serpent,
Even leviathan that crooked serpent;
And he shall slay the dragon that is in the sea.”

(Isa. xxvi. 1; xxvii. 1.)

This is exactly what is foreshadowed by this constellation of _Draco_. Its
name is from the Greek, and means _trodden on_, as in the Septuagint of
Ps. xci. 13: “The dragon shalt thou trample under feet,” from the Hebrew
דָּרַךְ, _Dahrach_, _to tread_.

[Illustration]

Plate 15: DRACO (the Dragon Cast down)

In the Zodiac of Denderah it is shown as a serpent under the fore‐feet of
Sagittarius, and is named _Her‐fent_, which means _the serpent accursed_!

There are 80 stars in the constellation; four of the 2nd magnitude, seven
of the 3rd magnitude, ten of the 4th, etc.

The brightest star, α (in one of the latter coils), is named _Thuban_
(Heb.), _the subtle_. Some 4,620 years ago it was the Polar Star. It is
manifest, therefore, that the Greeks could not have invented this
constellation, as is confessed by all modern astronomers. It is still a
very important star in nautical reckonings, guiding the commerce of the
seas, and thus “the god of this world” is represented as winding in his
contortions round the pole of the world, as if to indicate his subtle
influence in all worldly affairs.

The next star, β (in the head), is called by the Hebrew name _Rastaban_,
and means _the head of the subtle_ (_serpent_). In the Arabic it is still
called _Al Waid_, which means _who is to be destroyed_.

The next star, γ (also in the head), is called _Ethanin_, _i.e._, _the
long serpent_, or _dragon_.

The Hebrew names of other stars, not identified, are _Grumian_, _the
subtle_; _Giansar_, _the punished enemy_. Other (Arabic) names are _Al
Dib_, _the reptile_; _El Athik_, _the fraudful_; _El Asieh_, _the bowed
down_.

And thus the combined testimony of every star (without a single exception)
of each constellation, and the constellations of each sign, accords with
the testimony of the Word of God concerning the coming Seed of the woman,
the bruising of His heel, the crushing of the serpent’s head, “the
sufferings of Christ, and the glory which should follow.”

“From far I see the glorious day,
When He who bore our sins away,
Will all His majesty display.

A Man of Sorrows once He was,
No friend was found to plead His cause,
As all preferred the world’s applause.

He groaned beneath sin’s awful load,
For in the sinner’s place He stood,
And died to bring him back to God.

But now He waits, with glory crowned.
While angel hosts His throne surround,
And still His lofty praises sound.

To few on earth His name is dear,
And they who in His cause appear,
The world’s reproach and scorn must bear

Jesus, Thy name is all my boast,
And though by waves of trouble tossed,
Thou wilt not let my soul be lost.

Come then, come quickly from above,
My soul impatient longs to prove,
The depths of everlasting love.”

THE SECOND BOOK. THE REDEEMED.

_The Result of the Redeemer’s Sufferings._

In the _First_ Book we have had before us the work of the Redeemer set
forth as it concerned His own glorious person. In this _Second_ Book it is
presented to us as it affects others. Here we see the _results_ of His
humiliation, and conflict, and victory—“The sufferings of Christ” and the
blessings they procured for His redeemed people.

In Chapter I. we have the Blessings procured.

In Chapter II. their Blessings ensured.

In Chapter III. their Blessings in abeyance.

In Chapter IV. their Blessings enjoyed.

Chapter I. The Sign CAPRICORNUS (The Sea Goat).

_The Goat of Atonement Slain for the Redeemed._

It is most noteworthy that this Second Book opens with the Goat, and
closes with the Ram: two animals of sacrifice; while the two middle
chapters are both connected with fishes.(47) The reason for this we shall
see as we proceed.

Both are combined in the first chapter, or “Sign” of Capricornus.

In all the ancient Zodiacs, or Planispheres, we find a goat with a fish’s
tail. In the Zodiacs of Denderah and Esneh, in Egypt, it is half‐goat and
half‐fish, and it is there called _Hu‐penius_, which means _the place of
the sacrifice_.

In the Indian Zodiac it is a goat _passant_ traversed by a fish.

There can be no doubt as to the significance of this sign.

In the Goat we have the Atoning Sacrifice, in the Fish we have the people
for whom the atonement is made. When we come to the sign “PISCES” we shall
see more clearly that it points to the _multitudes_ of the redeemed host.

The Goat is bowing its head as though falling down in death. The right leg
is folded underneath the body, and he seems unable to rise with the left.
The tail of the fish, on the other hand, seems to be full of vigour and
life.

The Hebrew name of the sign is _Gedi_, _the kid_ or _cut off_, the same as
the Arabic _Al Gedi_. CAPRICORNUS is merely the modern (Latin) name of the
sign, and means _goat_.

[Illustration]

Plate 16: CAPRICORNUS (the Goat)

There are 51 stars in the sign, three of which are of the 3rd magnitude,
three of the 4th, etc. Five are remarkable stars, α and β in the horn and
head, and the remaining three, γ, δ, and ε, in the fishy tail. The star α
is named _Al Gedi_, _the kid_ or _goat_, while the star δ is called _Deneb
Al Gedi_, _the sacrifice cometh_.

Other star‐names in the sign, not identified, are _Dabih_ (Syriac), _the
sacrifice slain_; _Al Dabik_ and _Al Dehabeh_ (Arabic) have the same
meaning; _Ma’asad_, _the slaying_; _Sa’ad al Naschira_, _the record of the
cutting off_.

Is not this exactly in accord with the Scriptures of truth? There were two
goats! Of “the _goat_ of the sin‐offering” it is written, “God hath given
it to you to bear the iniquity of the congregation, to make atonement for
them before the LORD” (Lev. x. 16, 17): of the other goat, which was not
slain, “he shall let it go into the wilderness” (Lev. xvi. 22). Here is
death and resurrection. Christ was “wounded for our transgressions, and
bruised for our iniquities.” “For the transgression of MY PEOPLE was He
stricken” (Isa. liii.). He laid down His life for the sheep.

In the first chapter of the _First_ Book we had the same Blessed One
presented as “a corn of wheat.” Here we see Him come to “die,” and hence
not abiding alone, but bringing forth “much fruit” (John xii. 24). The
living fish proceeds from the dying goat, and yet they form only one body.
That picture, which has no parallel in nature, has a perfectly true
counterpart in grace; and “a great multitude, which no man can number,”
have been redeemed and shall obtain eternal life through the death of
their Redeemer.

It is, however, not merely the actual death which is set before us here.
The _first_ chapter _in each book_ has for its great subject _the Person_
of the Redeemer in _prophecy_ and promise. The _last_ chapter in each book
has for its subject the fulfilment of that prophecy in victory and
triumph, in the Person of the Redeemer: while the two _central_ chapters
_in each_ book are occupied with _the work_ which is the accomplishment of
the promise, presented in two aspects—the former connected with _grace_,
the latter with _conflict_.

Thus the _structure_ of each of the three books is an _epanodos_, having
for its first and last members the Person of the Redeemer (in “A” in
_Prophecy_; in “_A_” in _Fulfilment_), while in the two central members we
have the work and its accomplishment (in “B” _in grace_; and in “_B_” _in
conflict_).

It may be thus presented to the eye:—

_The First Book._

A | VIRGO. The Prophecy of the Bruised Seed.
B | LIBRA. The work accomplished (in _grace_).
_B_ | SCORPIO. The work accomplished (in _conflict_.)
_A_ | SAGITTARIUS. The fulfillment of the promised victory.

_The Second Book._

C | CAPRICORNUS. The Prophecy of the Promised Deliverance.
D | AQUARIUS. Results of the work bestowed (in grace).
_D_ | PISCES. Results of the work enjoyed (in conflict).
_C_ | ARIES. The Fulfilment of the Promised Deliverance.

_The Third Book._

E | TAURUS. The Prophecy of the coming Judge of all the earth.
F | GEMINI. The Redeemer’s reign. (Grace and Glory).
_F_ | CANCER. The Redeemer’s possession (safe from all conflict).
_E_ | LEO. The fulfilment of the promised Triumph.

Hence in CAPRICORNUS we must look for the _prophecy_ of this Coming
Sacrifice. As a matter of fact it did actually point out the time when the
Sun of Righteousness should arise, and “the Light of the World” appear.
For when this Promised Seed was born the Sun _was actually in this sign of
Capricornus_! “The fulness of time was come,” and “God sent forth His Son
TO REDEEM them that were under the Law” (Gal. iv. 4). The Sun was really
amongst those very stars—_Al Gedi_, _the kid_, and _Deneb Al Gedi_, _the
sacrifice cometh_—when this willing Sacrifice said, “Lo I come to do Thy
will, O God.” The nights were at their darkest and their longest when
Jesus was born. The days began immediately to lengthen when He, “the true
light,” had come into the world.(48)

Astronomers confess that the perverted legends of the Greeks give but “a
lame account” of this sign, “and it offers no illustration of _its ancient
origin_.”

Its ancient origin reveals a prophetic knowledge, which only He possessed
who knew that in “the fulness of time” He would send forth His Son.

We now come to the three constellations which give us three pictures
setting forth the death of this Sacrifice and of His living again.

1. SAGITTA (The Arrow).

_The Arrow of God sent forth_.

It is not the Arrow of Sagittarius, for that has not left his bow. That
arrow is for the enemies of God. This is for the Son of God. It was of
this that He spoke when He said, in Ps. xxxviii. 2:

“Thine arrows stick fast in me,
And Thy hand presseth me sore.”

He was “stricken, smitten of God, and afflicted, He was wounded for our
transgressions” (Isa. liii. 4, 5). He was “pierced,” when He could say
with Job, “The arrows of the Almighty are within me” (vi. 4).

[Illustration]

Plate 17: SAGITTA (the Arrow), AQUILA (the Eagle), DELPHINUS (the Dolphin)

Here the arrow is pictured to us in mid‐heaven, alone, as having been shot
forth by an invisible hand. It is seen in its flight through the heavens.
It is the arrow of God, showing that Redemption is all of God. It was “the
will of God” which Jesus came to do. Not a mere work of mercy for
miserable sinners, but a work ordained in eternity past, for the glory of
God in eternity future.

This is the record of the Word, and this is what is pictured for us here.
The work which the arrow accomplishes is seen in the dying Goat, and in
the falling Eagle.

There are many other stars in the heavens in a straighter line, which
would better serve for an arrow. Why are these stars chosen? Why is the
arrow placed here? What explanation can be given, except that the
Revelation in the stars and in the Book are both from the inspiration of
the same Spirit?

There are about 18 stars, of which four are of the 4th magnitude. Only γ
and δ are in the same line, while the shaft passes between α and β.

The Hebrew name is _Sham_, _destroying_, or _desolate_.

2. AQUILA (The Eagle).

_The Smitten One Falling._

Here we have an additional picture of the effect of this arrow, in the
pierced, wounded, and falling Eagle, gasping in its dying struggle. And
that pierced, wounded, and dying Saviour whom it represents, after saying,
in Ps. xxxviii. 2, “Thine arrows stick fast in Me,” added, in verse 10:

“My heart panteth, My strength faileth Me,
As for the light of Mine eyes it is gone from Me.”

(See also Zech. xiii. 6.)

The names of the stars, all of them, bear out this representation. The
constellation contains 74 stars. The brightest of them, α (in the Eagle’s
neck), is a notable star of the 1st magnitude, called _Al Tair_ (Arabic),
_the wounding_. The star β (in the throat) is called _Al Shain_ (Arabic),
_the bright_, from a Hebrew root meaning _scarlet coloured_, as in Josh.
ii. 18. The star γ (in the back) is called _Tarared_, _wounded_, or
_torn_. δ (in the lower wing) is named _Alcair_, which means _the
piercing_, and ε (in the tail), _Al Okal_, has the significant meaning
_wounded in the heel_.

How can the united testimony of these names be explained except by
acknowledging a Divine origin? even that of Him who afterwards foretold of
the bruising of the Virgin’s Son in the written Word; yea, of Him “who
telleth the number of the stars and giveth them all their names.”

3. DELPHINUS (The Dolphin).

_The Dead One Rising again._

This is a bright cluster of 18 stars, five of which are of the 3rd
magnitude. It is easily distinguished by the four brightest, which are in
the head.

It is always figured as a fish full of life, and always with the head
upwards, just as the eagle is always with the head downwards. The great
peculiar characteristic of the dolphin is its rising up, leaping, and
springing out of the sea.

When we compare this with the dying goat and falling eagle, what
conclusion can we come to but that we have here the filling in of the
picture, and the completion of the whole truth set forth in Capricornus?

Jesus “died and rose again.” Apart from His resurrection His death is
without result. In His conflict with the enemy it is only His coming again
in glory which is shown forth. But here, in connection with His people,
with the multitudes of His redeemed, Resurrection is the great and
important truth. He is “the first‐fruits of them that slept”; then He,
too, is here represented as a fish. He who went down into the waters of
death for His people; He who could say “All thy waves and thy billows are
gone over me” (Ps. xlii. 7), He it is who rises up again from the dead,
having died on account of the sins of His redeemed, and risen again on
account of their justification (Rom. iv. 25).

This is the picture here. In the Persian planisphere there seems to be a
fish and a stream of water. The Egyptian has a vessel pouring out water.

The ancient names connected with this constellation are _Dalaph_ (Hebrew),
_pouring out of water_; _Dalaph_ (Arabic), _coming quickly;_ _Scalooin_
(Arabic), _swift (as the flow of water); Rotaneb_ or _Rotaneu_ (Syriac and
Chaldee), _swiftly running_.

Thus, in this first chapter of the Second Book we see the great truth of
Revelation set forth; and we learn how the great Blessings of Redemption
were procured. This truth cannot be more eloquently or powerfully
presented than in the language of Dr. Seiss:—

“This strange goat‐fish, dying in its head, but living in its
afterpart—falling as an eagle pierced and wounded by the arrow of
death, but springing up from the dark waves with the matchless
vigour and beauty of the dolphin—sinking under sin’s condemnation,
but rising again as sin’s conqueror—developing new life out of
death, and heralding a new springtime out of December’s long drear
nights—was framed by no blind chance of man. The story which it
tells is the old, old story on which hangs the only availing hope
that ever came, or ever can come, to Adam’s race. To what it
signifies we are for ever shut up as the only saving faith. In
that dying Seed of the woman we must see our sin‐bearer and the
atonement for our guilt, or die ourselves unpardoned and
unsanctified. Through His death and bloodshedding we must find our
life, or the true life, which alone is life, we never can have.”

“Complete atonement Thou hast made,
And to the utmost farthing paid
Whate’er Thy people owed:
Nor can His wrath on me take place,
If sheltered in His righteousness,
And sprinkled with the blood.

If my discharge Thou hast procured,
And freely in my room endured
The whole of wrath divine,
Payment God cannot twice demand,
First at my bleeding Surety’s hand,
And then again at mine.

Turn, then, my soul, unto Thy rest;
The merits of Thy great High Priest
Have bought thy liberty;
Trust in His efficacious blood,
Nor fear thy banishment from God,
Since Jesus died for thee.”

Chapter II. The Sign AQUARIUS (The Water Bearer).

_Their Blessings Ensured, or the Living Waters of Blessing Poured Forth
for the Redeemed._

The Atonement being made, the blessings have been procured, and now they
can be bestowed and poured forth upon the Redeemed. This is the truth,
whether we think of Abel’s lamb, of patriarchal sacrifices, the offerings
under the Law, or of that great Sacrifice of which they all testified.
They all with one voice tell us that atonement made is the only foundation
of blessing.

This was pictured and foreshown in the heavens from the beginning, by a
man pouring forth water from an urn which seems to have an inexhaustible
supply, and which flows forth downwards into the mouth of a fish, which
receives it and drinks it all up.

In the ancient Zodiac of Denderah it is the same idea, though the man
holds two urns, and the fish below seems to have come out of the urn. The
man is called _Hupei Tirion_, which means _the place of him coming down_
or _poured forth_.

In some eastern Zodiacs the Urn alone appears.

[Illustration]

Plate 18: AQUARIUS (the Water Bearer) & PISCIS AUSTRALIS (the Southern
Fish)

This agrees with its other names—Hebrew, _Deli_, _the water‐urn_, or
_bucket_ (as in Num. xxiv. 7); the Arabic _Delu_ is the same.

There are 108 stars in this Sign, four of which are of the 3rd magnitude.
Their names, as far as they have come down to us, are significant.

The star α (in the right shoulder) is called _Sa’ad al Melik_, which means
_the record of the pouring forth_.

The star β (in the other shoulder) is called _Saad al Sund_, _who goeth
and returneth_, or _the pourer out_.

The bright star δ (in the lower part of the right leg) is well‐known to‐
day by its Hebrew name _Scheat_, which means _who goeth and returneth_.

The bright star in the urn has an Egyptian name—_Mon_ or _Meon_, which
means simply _an urn_.

Aquarius is the modern Latin name by which the sign is known. It has the
same meaning, _the pourer forth of water_.

Can we doubt what is the interpretation of this sign? The Greeks, not
knowing Him of whom it testified, were, like the woman of Samaria,
destitute of that living water which He alone can give. They therefore
invented some story about _Deucalion_, the son of Prometheus; and another,
saying he is _Ganymede_, Jove’s cup‐bearer! But, as an astronomer says,
“We must account otherwise for the origin of this name; for it is not
possible to reconcile the symbols of the eleventh(49) sign with Grecian
mythology.” No! we must go further back than that, and not cramp our
vision, and distort the Scriptures, by confining our thoughts to “the
Church.” The Church is nowhere seen in these Signs, as she is nowhere
revealed in the Old Testament. This we shall enlarge on when we come to
the sign Pisces. Meanwhile we must read the witness of the stars as if
there had been no Church!

Christ is first. Yea, He is all in all. The Scriptures testify of Him; and
the very stars in this Sign tell of His going away and His coming again.
These prophetic signs have to do with Him, with the Atonement He wrought,
with the conflict He endured, with the blessings He secured, with the
victory He shall win, and the triumph He shall have. For it is written:

“He shall pour the water out of His buckets,
And His seed shall be in many waters,
And His king shall be higher than Agag,
And His kingdom shall be exalted.”

(Num. xxiv. 7.)

It tells of that glorious day when

“A King shall reign in righteousness;
And princes shall rule in judgment;
And a MAN shall be as an hiding place
from the wind,
And a covert from the tempest;
As RIVERS of WATER in a dry place.”

(Isa. xxxii. 1, 2).

It speaks of that glorious time when Israel shall be restored, and their
“eyes shall see the King in His beauty”; when the peace of Zion shall be
no more disturbed, “but there the glorious LORD will be unto us a place of
broad rivers and streams” (Isa. xxxiii. 17, 20, 21). Then

“The wilderness and the solitary place shall be glad for them;
And the desert shall rejoice, and blossom as the rose,
For in the wilderness shall waters break out,
And streams in the desert.”

(Isa. xxxv. 1, 6.)

“I will open rivers in high places,
And fountains in the midst of the valleys;
I will make the wilderness a pool of water,
And the dry land springs of water.”

(Isa. xli. 18.)

“Fear not, O Jacob, My servant;
And thou, Jesurun, whom I have chosen,
For I will POUR WATER upon him that is thirsty,
And floods upon the dry ground;
I will pour My Spirit upon thy seed,
And My blessing upon thy offspring.
Thus saith the LORD the King of Israel,
And his Redeemer the LORD of hosts.”

(Isa. xliv. 2, 3, 6.)

This is the meaning of the Sign. The MAN Christ Jesus, who was humbled in
death will yet be seen to be the pourer forth of every blessing.
_Physically_ pouring forth literal waters, removing the curse, and turning
this world into a paradise:

“Making her wilderness like Eden,
And her desert like the garden of the LORD.”

(Isa. li. 3.)

And _morally_ pouring forth His Spirit in such abundance as to fill the
whole earth with peace, and blessing, and glory, “as the waters cover the
sea.”

Upon Israel restored He will pour out His blessing. They will be sprinkled
with clean water, and possess a new heart and a new spirit (Ezek. xxxvi.
24‐28; Joel ii. 28‐32).

Such are some of the Scriptures which tell of this glorious Water‐pourer.
We need not rob Christ of His glory, or Israel of her blessing, in order
to see in all this Pentecost or the Church. These are quite independent of
the great line of prophetic truth. They are parenthetical, and distinct,
and true, quite apart from the glorious prophecies of Israel’s scattering
and gathering. The physical marvels referred to in the texts above can
never be satisfied or exhausted by any spiritual fulfilment. We may make
an _application_ of them as far as is consistent with the teaching of the
epistles; but the _interpretation_ of them belongs to the Person of
Christ, and the nation of Israel. That interpretation is pictured for us
in the Sign, and in its three constellations.

1. PISCIS AUSTRALIS (The Southern Fish).

_The Blessings Bestowed._

This first constellation is one of high antiquity,(50) and its brilliant
star of the first magnitude was a subject of great study by the Egyptians
and Ethiopians. It is named in Arabic _Fom al Haut_, _the mouth of the
fish_. There are 22 other stars.

The constellation is inseparable from Aquarius, in connection with which
we have shown it in Plate XVIII. In the Denderah Zodiac it is called
_Aar_, _a stream_.

It sets forth the simple truth that the blessings procured by the MAN—the
coming Seed of the woman, will be surely bestowed and received by those
for whom they are intended. There will be no failure in their
communication, or in their reception. What has been purchased shall be
secured and possessed.

2. PEGASUS (The Winged Horse).

_The Blessings Quickly Coming._

Not only shall they be received, but they shall be brought near. They will
not have to be fetched, but they will be caused to come to those for whom
they are procured, and will yet be _brought_ by Him who has procured them.

[Illustration]

Plate 19: PEGASUS (the Winged Horse)

In the Denderah Zodiac there are two characters immediately below the
horse, _Pe_ and _ka_. _Peka_ or _Pega_, is in Hebrew _the chief_, and
_Sus_ is _horse_. So that the very word (_Pegasus_) has come down to us
and has been preserved through all the languages.

The names of the stars in this constellation declare to us its meaning.
There are 89 altogether; one of the 1st magnitude, two of the 2nd, three
of the 3rd, nine of the 4th, etc. And, as astronomers testify, “they
render Pegasus peculiarly remarkable.”

The brightest, α (on the neck of the horse at the junction of the wing),
comes down to us with the ancient Hebrew name of _Markab_, which means
_returning from afar_. The star β (in the near shoulder) is called
_Scheat_, _i.e._, _who goeth and returneth_. The star γ (at the tip of the
wing) bears an Arabic name—_Al Genib_, _who carries_. The star ε (in the
nostril) is called _Enif_ (Arabic), _the water_. The star η (in the near
leg) is called _Matar_ (Arabic), _who causes to overflow_.

These names show us that we have to do with no mere horse. A winged horse
is unknown to nature. It must therefore be used as a figure; and it can be
a figure only of a person, even of Him who is “_the Branch_,” as the star
_Enif_ shows, who said, “If I go away I will come again,” as the star
_Scheat_ testifies.

He who procured these blessings for the redeemed by His Atonement, is
quickly coming to bring them; and is soon returning to pour them forth
upon a groaning creation. This is the lesson of Pegasus.

“Come, blessed Lord, bid every shore
And answering island sing
The praises of Thy royal Name,
And own Thee as their King.

Lord, Lord! Thy fair creation groans—
The earth, the air, the sea—
In unison with all our hearts,
And calls aloud for Thee.

Thine was the Cross with all its fruits
Of grace and peace divine:
Be Thine the Crown of glory now,
The palm of victory Thine.”

3. CYGNUS (The Swan).

_The Blesser surely Returning._

This constellation repeats, emphasises, and affirms this glorious truth.
It has to do with the Great Blesser and His speedy return, as is testified
by all the ancient names connected with it.

In the Denderah Zodiac it is named _Tes‐ark_, which means _this from
afar_.

[Illustration]

Plate 20: CYGNUS (the Swan)

It is a most brilliant and gorgeous asterism of 81 stars; one of the 1st
or 2nd, six of the 3rd, twelve of the 4th magnitude, etc. It contains
variable stars, five double stars, and one quadruple. The star marked “61
Cygni” is known as one of the most wonderful in the whole heavens. It
consists of two stars which revolve about each other, and yet have a
progressive motion common to each!

This mighty bird is not falling dead, like Aquila, but it is flying
swiftly in mid‐heaven. It is coming to the earth, for it is not so much a
bird of the air, but a bird peculiarly belonging to both the earth and the
waters.

Its brightest star, α (between the body and the tail), is called _Deneb_
(like another in Capricornus), and means _the judge_. It is also called
_Adige_, _flying swiftly_, and thus at once it is connected with Him who
cometh to judge the earth in righteousness.

The star β (in the beak) is named _Al Bireo_ (Arabic), _flying quickly_.

The star γ (in the body) is called _Sadr_ (Hebrew), _who returns as in a
circle_.

The two stars in the tail, now marked in the maps as π 1 and π 2, are
named _Azel_, _who goes and returns quickly_; and _Fafage_, _gloriously
shining forth_.

The teaching, then, of the whole sign of AQUARIUS is clear and complete.
The names of the stars explain the constellations, and the names of the
constellations explain the sign, so that we are left in no doubt.

By His atoning death (as set forth in CAPRICORNUS) He has purchased and
procured unspeakable blessings for His redeemed. This sign (AQUARIUS)
tells of those blessings being poured forth, and of the speedy return of
Him who is to bring “rivers of blessing,” and to fill this earth with
blessing and glory “as the waters cover the sea.”

“Then take, LORD, thy kingdom, and come in Thy glory;
Make the scene of Thy sorrows the place of Thy throne,
Complete all the blessing which ages in story
Have told of the triumphs so justly Thine own.”

Chapter III. The Sign PISCES (The Fishes).

_The Blessings of the Redeemed in abeyance._

In this third chapter of the Second Book we come to the results of the
Redeemer’s work enjoyed, but in connection with conflict, as is seen in
the last of the three sections (the constellation of _Andromeda_, _the
chained woman_), which leads up to the last chapter of the book, and ends
it in triumph over every enemy.

[Illustration]

Plate 21: PISCES (the Fish) and the Band

The Sign is pictured as two large fishes bound together by a _Band_, the
ends of which are fastened separately to their tails. One fish is
represented with its head pointing upwards towards the North Polar Star,
the other is shown at right angles, swimming along the line of the
ecliptic, or path of the sun.

The ancient Egyptian name, as shown on the Denderah Zodiac, is _Pi‐cot
Orion_, or _Pisces Hori_, which means _the fishes of Him that cometh_.

The Hebrew name is _Dagim_, _the Fishes_, which is closely connected with
_multitudes_, as in Gen. xlviii. 26, where Jacob blesses Joseph’s sons,
and says, “Let them grow into a multitude in the midst of the earth.” The
margin says, “Let them grow _as fishes do increase_.” It refers to the
fulfilment of Gen. i. 28, “Be fruitful and multiply.” The _multitude_ of
Abraham’s seed is prominent in the pronouncement of the blessings, where
God compared his future posterity to the stars of the sky, and the sand
upon the sea shore. “A very great multitude of fish,” as in Ezek. xlvii.
9.

The Syriac name is _Nuno_, _the fish_, _lengthened out (as in posterity)_.

The sign, then, speaks of the multitudes who should enjoy the blessings of
the Redeemer’s work.

And here we must maintain that “the Church,” which is “the Body of
Christ,” was a subject that was never revealed to man until it was made
known to the Apostle Paul by a special revelation. The Holy Spirit
declares (Rom. xvi. 25) that it “was kept secret since the world began.”
In Eph. iii. 9 he declares that it “from the beginning of the world hath
been hid in God”; and in Col. i. 26, that it “hath been hid from ages and
from generations, but now is made manifest to His saints.” In each
scripture which speaks of it as “now made manifest,” or “now made known,”
it is distinctly stated that it was “a mystery,” _i.e._, a _secret_, and
had, up to that moment, been hidden from mankind, hidden “in God.” How,
then, we ask, can “the Church,” which was _a subsequent_ revelation, be
read into the previous prophecies, whether written in the Old Testament
Scriptures, or made known in the Heavens? If the Church was revealed in
prophecy, then it could not have been said to be hidden or kept secret. If
the _first_ revelation of it was made known to Paul, as he distinctly
affirms it was, then it could not have been revealed before. Unless we see
this very clearly, we cannot “rightly divide the word of truth” (2 Tim.
ii. 15). And if we do not rightly divide the word of truth, in its
subjects, and times, and dispensations, we must inevitably be landed in
confusion and darkness, interpreting of the Church, scriptures which
belong only to Israel.

The Church, or Body of Christ, is totally distinct from every class of
persons who are made the subject of prophecy. Not that the Church of God
was an after‐thought. No, it was a Divine secret, kept as only God Himself
could keep it. The Bible therefore would have been complete (so far as the
Old Testament prophecies are concerned) if the Epistles (which belong only
to the Church) were taken out. The Old Testament would then give us the
kingdom prophesied; the Gospels and Acts, the King and the kingdom offered
and rejected; then the Apocalypse would follow, showing how that promised
kingdom will yet be set up with Divine judgment, power, and glory.

If these Signs and these star‐pictures be the results of inspired
patriarchs, then this Sign of PISCES can refer to “His seed,” prophesied
of in Isa. liii.: “He shall see His seed.” It must refer to

“The nation whose God is the LORD,
And the people whom He hath chosen for His own inheritance.”

(Ps. xxxiii. 12.)

“Such as be blessed of Him shall inherit the earth.”

(Ps. xxxvii. 22.)

“The LORD shall increase you more and more,
You and your children,
Ye are blessed of the LORD.”

(Ps. cxv. 14, 15.)

“Their seed shall be known among the Gentiles.
And their offspring among the people;
All that see them shall acknowledge them,
That they are the seed which the LORD hath blessed.”

(Isa. lxi. 9.)

“They are the seed of the blessed of the LORD,
And their offspring with them.”

(Isa. lxv. 23.)

The prophecy of this Sign was afterwards written in the words of Isa.
xxvi. 15—the song which shall yet be sung in the land of Judah:

“Thou hast increased the nation, O LORD,
Thou hast increased the nation.”

And in Isa. ix. 3 (R.V.), speaking of the glorious time when the
government shall be upon the shoulder of the coming King:

“Thou hast multiplied the nation,
Thou hast increased their joy.”

Of that longed‐for day Jeremiah sings (xxx. 19):

“I will multiply them
And they shall not be few;
I will also glorify them,
And they shall not be small.”

Ezekiel also is inspired to say:

“I will multiply men upon you,
All the house of Israel, even all of it:
And the cities shall be inhabited,
And the wastes shall be builded;
And I will multiply upon you man and beast,
And they shall increase and bring fruit.”

(Ezek. xxxvi. 10, 11.)

“Moreover I will make a covenant of peace with them;
It shall be an everlasting covenant with them!
And I will place them, and multiply them,
And will set My sanctuary in the midst of them for evermore.”

(Ezek. xxxvii. 26.)

Indeed, this Sign of PISCES has always been interpreted of Israel. Both
Jews and Gentiles have agreed in this. ABARBANEL, a Jewish commentator,
writing on Daniel, affirms that the Sign PISCES always refers to the
people of Israel. He gives five reasons for this belief, and also affirms
that a conjunction of the planets Jupiter and Saturn always betokens a
crisis in the affairs of Israel. Because such a conjunction took place in
his day (about 1480 A.D.) he looked for the coming of Messiah.(51)

Certain it is, that when the sun is in PISCES all the constellations which
are considered _noxious_, are seen above the horizon. What is true in
astronomical observation is true also in historical fact. When God’s
favour is shown to Israel, “the Jew’s enemy” puts forth his malignant
powers. When they increased and multiplied in Egypt, he endeavoured to
compass the destruction of the nation by destroying the male children; but
their great Deliverer remembered His covenant, defeated the designs of the
enemy, and brought the counsel of the heathen to nought. So it was in
Persia; and so it will yet be again when the hour of Israel’s final
deliverance has come.

There can be no doubt that we have in this Sign the foreshowing of the
multiplication and blessing of the children of promise, and a token of
their coming deliverance from all the power of the enemy.

But why _two_ fishes? and why is one horizontal and the other
perpendicular? The answer is, that not only in Israel, but in the seed of
Seth and Shem there were always those who looked for a heavenly portion,
and were “partakers of a heavenly calling.” In Heb. xi. we are distinctly
told that Abraham “looked for a city which hath foundations, whose builder
and maker is God” (_v._ 10). They were “strangers and pilgrims on the
earth” (_v._ 13). _Strangers_ are those without a home, and _pilgrims_ are
those who are journeying home: “they seek a country” (_v._ 14). They
desired “a better country, that is, an HEAVENLY: wherefore God is not
ashamed(52) to be called their God; for He hath prepared for them a city”
(_v._ 16). It is clear, therefore, that what are called the “Old Testament
Saints” were “partakers of THE HEAVENLY CALLING” (Heb. iii. 1), which
included a heavenly portion and a heavenly home; and all through the ages
there have been “partakers of the heavenly calling.” This is quite
distinct from the calling of the Church, which is from both Jews and
Gentiles to form “one body,” a “new man” in Christ (Eph. ii. 15). It must
be distinct, for it is expressly stated at the end of that chapter (Heb.
xi. 40) that God has “PROVIDED (marg. _forseen_) SOME BETTER THING FOR
US.” How can this be a “better thing,” if it is the _same thing_? There
must be two separate things if one is “better” than the other! Our calling
in Christ is the “better thing.” The Old Testament saints had, and will
have, _a good thing_. They will have a heavenly blessing, and a heavenly
portion, for God has “prepared for them a city,” and we see that prepared
city, even “the holy city, new Jerusalem, coming down from God out of
HEAVEN, prepared as a bride adorned for her husband” (Rev. xxi. 2). This
is the “heavenly” portion of the Old Testament saints, the Bride of
Christ. The Church will have a still “better” portion, for “they without
us should not be made perfect” (Heb. xi. 40).

The fish, shooting upwards to the Polar Star, exquisitely pictures this
“heavenly calling”; while the other fish, keeping on the horizontal line,
answers to those who were content with an earthly portion.

But both alike were divinely called, and chosen, and upheld. The names of
two of the stars in the sign (not identified) are _Okda_ (Hebrew), _the
united_, and _Al Samaca_ (Arabic), _the upheld_.(53) These again speak of
the redeemed seed, of whom, and to whom, Jehovah speaks in that coming day
of glory in Isa. xli. 8‐10 (R.V.):—

“But thou, Israel, My servant,
Jacob, whom I have chosen,
The seed of Abraham My friend;
Thou whom I have taken hold of from the ends of the earth,
And called thee from the corners thereof,
And said unto thee, Thou art My servant;
I have chosen thee, and not cast thee away;
Fear thou not, for I am with thee;
Be not dismayed, for I am thy God!
I will strengthen thee;
Yea, I will help thee;
Yea, I will UPHOLD thee with the right hand of My righteousness.”

This is the teaching of the Sign; and the first constellation takes up
this thought and emphasises it.

1. THE BAND.

_The Redeemed Bound, but binding their Enemy._

The band that _unites_ these two fishes has always formed a separate
constellation. It is shown in Plate XXI. The Arabian poems of ANTARAH
frequently mention it as distinct from the Sign with which it is so
closely connected. ANTARAH was an Arabian poet of the sixth century.

Its ancient Egyptian name was _U‐or_, which means _He cometh_. Its Arabic
name is _Al Risha_, _the band_, or _bridle_.

It speaks of the Coming One, not in His relation to Himself, or to His
enemies, but in His relation to _the Redeemed_. It speaks of Him who says:

“I drew them with cords of a man,
With bands of love;
And I was to them as they that take off the yoke on their jaws.”

(Hosea xi. 4, R.V.)

But it speaks also of His unloosing the bands with which they have been so
long bound.

In the picture these fishes are bound. One end of the _band_ is fastened
securely round the tail of one fish, and it is the same with the other.
Moreover, this _band_ is fastened to the neck of _Cetus_, the sea monster,
while immediately above is seen a woman chained as a captive. These both
tell the same story, and, indeed, all are required to set forth the whole
truth. The fishes are _bound_ to _Cetus_; the woman (_Andromeda_) is
chained; but the Deliverer of both is near. Cepheus, the Crowned King, the
Redeemer, “the Breaker,” the Branch, is seen coming quickly for the
deliverance of His redeemed. These are the three constellations of this
sign, and all three are required to set forth the story.

Israel now is bound. The great enemy still oppresses, but deliverance is
sure. ARIES, _the Ram_, is seen with his paws on this band, as though
about to loosen the bands and set the captives free, and to fast bind
their great oppressor.

2. ANDROMEDA (The Chained Woman).

_The Redeemed in their Bondage and Affliction._

This is a peculiar picture to set in the heavens. A woman with chains
fastened to her feet and arms, in misery and trouble; and bound, helpless,
to the sky. Yet this is the ancient foreshowing of the truth.

In the Denderah Zodiac her name is _Set_, which means _set_, _set up as a
queen_. In Hebrew it is _Sirra_, _the chained_, and _Persea_, _the
stretched out_.

[Illustration]

Plate 22: ANDROMEDA (the Chained Woman)

There are 63 stars in this constellation, three of which are of the 2nd
magnitude, two of the 3rd, twelve of the 4th, etc.

The brightest star, α (in the head), is called _Al Phiratz_ (Arabic), _the
broken down_. The star β (in the body) is called _Mirach_ (Hebrew), _the
weak_. The star γ (in the left foot) is called _Al Maach_, or _Al Amak_
(Arabic), _struck down_.

The names of other stars, not identified, are _Adhil_, _the afflicted_;
_Mizar_, _the weak_; _Al Mara_ (Arabic), _the afflicted_. ARATUS speaks of
_Desma_, which means _the bound_, and says—

“Her feet point to her bridegroom
_Perseus_, on whose shoulder they rest.”

Thus, with one voice, the stars of _Andromeda_ speak to us of the captive
daughter of Zion. And her coming Deliverer thus addresses her:—

“O thou afflicted, tossed with tempest, and not comforted,
Behold, ... in righteousness shalt thou be established:
Thou shalt be far from oppression; for thou shalt not fear:
And from terror; for it shall not come nigh thee.”

(Isa. liv. 11‐14.)

“Hear now this, thou afflicted....
Awake, awake; put on thy strength, O Zion;
Put on thy beautiful garments, O Jerusalem....
Shake thyself from the dust;
Arise, and sit down, O Jerusalem:
Loose thyself from the bands of thy neck, O captive daughter of
Zion.
For thus saith the LORD, Ye have sold yourselves for nought;
And ye shall be redeemed without money.”

(Isa. li. 21‐lii. 3.)

“The virgin daughter of My people is broken with a great breach, with a
very grievous blow” (Jer. xiv. 17).

The picture which sets forth her deliverance is reserved for the next
chapter (or Sign), where it comes in its proper place and order. We are
first shown her glorious Deliverer; for we never, in the heavens or in the
Word, have a reference to the sufferings without an _immediate_ reference
to the glory.

3. CEPHEUS (The King).

_Their Redeemer Coming to Rule._

Here we have the presentation of a glorious king, crowned, and enthroned
in the highest heaven, with a sceptre in his hand, and his foot planted on
the very Polar Star itself.

His name in the Denderah Zodiac is _Pe‐ku‐hor_, which means _this one
cometh to rule_.

[Illustration]

Plate 23: CEPHEUS (the Crowned King)

The Greek name by which he is now known, _Cepheus_, is from the Hebrew,
and means _the branch_, and is called by EURIPIDES _the king_.

An old Ethiopian name was _Hyk_, _a king_.

There are 35 stars, _viz._, three of the 3rd magnitude, seven of the 4th,
etc.

The brightest star, α (in the left shoulder), is called _Al Deramin_,
which means _coming quickly_. The next, β (in the girdle), is named _Al
Phirk_ (Arabic), _the Redeemer_. The next, γ (in the left knee), is called
_Al Rai_, which means _who bruises_ or _breaks_.

It is impossible to mistake the truth which these names teach. The Greeks,
though they had lost it, yet preserved a trace of it, even in their
perversion of it; for they held that _Cepheus_ was the father of
_Andromeda_, and that _Perseus_ was her husband.

Yes; this is the glorious King of Israel, the “King of kings, and Lord of
lords.” It is He who calls Israel His “son,” and will yet manifest it to
all the world.

In Jer. xxxi., after speaking of Israel’s restoration, Jehovah says (_v._
1):—

“At the same time, saith the LORD, will I be the God of all the
families of Israel,
And they shall be My people....
For I am a father to Israel,
And Ephraim is My firstborn”

(_v._ 9).

As He said to Moses: “Thus saith the LORD, Israel is my son, even my
firstborn” (Exod. iv. 22).

Here is the foundation of Israel’s blessing. True, it is now in abeyance,
but “the LORD reigneth,” and will in due time make good His Word, for

“The counsel of the LORD standeth for ever.
The thoughts of His heart to all generations.”

(Ps. xxxiii. 11.)

This leads us up to the last chapter of the Second Book, which shows us
the fulfilment of all the prophecies concerning the Redeemed and the sure
foundation on which their great hope of glory is based.

Chapter IV. The Sign ARIES (The Ram or Lamb).

_The Blessings of the Redeemed Consummated and Enjoyed._

This Second Book began with _the Goat_ dying in sacrifice, and it ends
with the Lamb living again, “as it had been slain.” The goat had the tail
of a fish, indicating that his death was for a _multitude_ of the
redeemed. In the two middle Signs we have had these fishes presented to us
in grace, and in their conflict. We come now to the last chapter of the
book: and, as we have seen, like each of the other books, it ends up with
victory and triumph. Here we are first shown the foundation on which that
victory rests, namely, Atonement. Hence we are taken back and reminded of
the “blood of the Lamb.”

This is pictured by a ram, or lamb, full of vigour and life; not falling
in death as _Capricornus_ is.

[Illustration]

Plate 24: ARIES (the Ram)

In the Denderah Zodiac its name is _Tametouris Ammon_, which means _the
reign_, _dominion_, or _government of Ammon_. The lamb’s head is without
horns, and is crowned with a circle.

The Hebrew name is _Taleh_, _the lamb_. The Arabic name is _Al Hamal_,
_the sheep_, _gentle_, _merciful_. This name has been mistakenly given by
some to the principal star, α. The Syriac name is _Amroo_, as in the
Syriac New Testament in John i. 29: “Behold the Lamb of God which taketh
away the sin of the world.” The ancient Akkadian name was _Bara‐ziggar_.
_Bar_ means _altar_, or _sacrifice_; and _ziggar_ means _right making_; so
that the full name would be _the sacrifice of righteousness_.

There are 66 stars in this sign, one being of the 2nd magnitude, two of
the 4th, etc.

Its chief star, α (in the forehead), is named _El Nath_,(54) or _El
Natik_, which means _wounded_, _slain_. The next, β (in the left horn), is
called _Al Sheratan_, _the bruised_, _the wounded_. The next, γ (near to
β), is called _Mesartim_ (Hebrew), _the bound_.

How is it there is no conflicting voice? How is it that all the stars
unite in one harmonious voice in testifying of the Lamb of God, slain, and
bruised, but yet living for evermore, singing together, “Worthy is the
Lamb that was slain to receive power and riches, and wisdom, and strength,
and honour, and glory, and blessing” (Rev. v. 12)?

This rejoicing connected with the Lamb shines faintly through the heathen
perversions and myths: for HERODOTUS tells us how the ancient Egyptians,
once a year, when it opened by the entrance of the sun into ARIES,(55)
slew a Ram, at the festival of Jupiter Ammon; branches were placed over
the doors, the Ram was garlanded with wreaths of flowers and carried in
procession. Now the sun entered ARIES on the 14th of the Jewish month
Nisan, and _another lamb_ was then ordered to be slain, even “the LORD’S
passover”—the type of that Lamb that should in the fulness of time be
offered without blemish and without spot. Owing to the precession of the
equinoxes, the sun, at the time of the Exodus, had receded into this sign
of ARIES, which then marked the Spring Equinox. But by the time that the
antitype—the Lamb of God, was slain, the sun had still further receded,
and on the 14th of Nisan, in the year of the Crucifixion, stood at the
very spot marked by the stars α, _El Nath_, _the pierced_, _the wounded_
or _slain_, and β, _Al Sheratan_, _the bruised_ _or wounded_! God so
ordained “the times and seasons” that during that noon‐day darkness the
sun was seen near those stars which had spoken for so many centuries of
this bruising of the woman’s Seed—the Lamb of God.

Was this design? or was it chance? It is far easier to believe the former.
It makes a smaller demand upon our faith; yes, we are compelled to believe
that He who created the sun and the stars “for signs and for cycles,”
ordained also the times and the seasons, and it is He who tells us that
“WHEN THE FULNESS OF TIME WAS COME, God sent forth His Son” (Gal. iv. 4),
and that “in due time Christ died for the ungodly” (Rom. v. 6).

1. CASSIOPEIA (The Enthroned Woman).

_The Captive Delivered, and Preparing for her Husband, the Redeemer._

In the last chapter we saw the _woman bound_; here we see the same woman
freed, delivered, and enthroned.

ULUGH BEY says its Arabic name is _El Seder_, which means _the freed_.

In the Denderah Zodiac her name is _Set_, which means _set_, _set up as
Queen_. ALBUMAZER says this constellation was anciently called “_the
daughter of splendour_.” This appears to be the meaning of the word
_Cassiopeia_, _the enthroned_, _the beautiful_. The Arabic name is
_Ruchba_, _the enthroned_. This is also the meaning of its Chaldee name,
_Dat al cursa_.

There are 55 stars in this constellation, of which five are of the 3rd
magnitude, five of the 4th, etc.

This beautiful constellation passes vertically over Great Britain every
day, and is easily distinguished by its five brightest stars, forming an
irregular W.

[Illustration]

Illustration showing the W of Cassiopeia

This brilliant constellation contains one binary star, a triple star, a
double star, a quadruple star, and a large number of nebulæ.

[Illustration]

Plate 25: CASSIOPEIA (the Enthroned Woman)

In the year 1572 Tycho Brahe discovered in this constellation, and very
near the star κ (under the arm of the chair), a new star, which shone more
brightly than Venus. It was observed for nearly two years, and disappeared
entirely in 1574.

The brightest star, α (in the left breast), is named _Schedir_ (Hebrew),
which means _the freed_. The next, β (in the top of the chair), likewise
bears a Hebrew name—_Caph_, which means _the branch_; it is evidently
given on account of the branch of victory which she bears in her hand.

She is indeed highly exalted, and making herself ready. Her hands, no
longer bound, are engaged in this happy work. With her right hand she is
arranging her robes, while with her left she is adorning her hair. She is
seated upon the Arctic circle, and close by the side of _Cepheus_, the
King.

This is “the Bride, the Lamb’s wife, the heavenly city, the new
Jerusalem,” the “partakers of the heavenly calling.”

He who has redeemed her is “the Lamb that was slain,” and He addresses her
thus:

“Thy Maker is thine husband;
The LORD of Hosts is His name;
And the Holy One of Israel is thy Redeemer;
The God of the whole earth shall He be called.
For the LORD hath called thee as a woman forsaken and grieved in
spirit,
Even a wife of youth when she is cast off, saith thy God.
For a small moment have I forsaken thee;
But with great mercies will I gather thee.
In overflowing wrath I hid my face from thee for a moment;
But with everlasting kindness will I have mercy on thee, saith the
LORD thy Redeemer.”

(Isa. liv. 5‐8. R.V.)

“Thou shalt be a crown of beauty in the hand of the LORD,
And a royal diadem in the hand of thy God,
Thou shalt no more be termed Forsaken;
Neither shall thy land any more be termed Desolate;
But thou shalt be called Hephzi‐bah (_i.e._, _my delight is in
her_),
And thy land Beulah (_i.e._, _married_);
For the LORD delighteth in thee,
And thy land shall be married.
For as a young man marrieth a virgin,
So shall thy sons (_Heb._ thy Restorer) marry thee:
And as the bridegroom rejoiceth over the bride,
“So shall thy God rejoice over thee.

(Isa. lxii. 3‐5, R.V.)

“The LORD hath appeared of old (or from afar) unto me, _saying_,
Yea, I have loved thee with an everlasting love;
Therefore with loving kindness have I drawn thee.
Again will I build thee, and thou shalt be built, O Virgin of
Israel....
He that scattered Israel will gather him,
And keep him as a shepherd doth his flock,
For the LORD hath ransomed Jacob,
And redeemed him from the hand of him that was stronger than he.”

(Jer. xxxi. 3‐12, R.V.)

Can we close our eyes to the testimony of these scriptures—that Israel is
the Bride of the Lamb? When we have all these, and more, why should we
read “the Church” into these ancient prophecies, which was the subject of
a long‐subsequent revelation, merely because (in Eph. v. 25) Christ’s love
to His Church is _compared_ to a husband’s love for his wife? “Husbands,
love your wives, even AS Christ also loved the Church.” There is not a
word here about the Church being His wife. On the contrary, it reveals the
secret that the Church of Christ is to be the mystical “Body of Christ,”
_part of the Husband_ in fact, “One new man” (Eph. ii. 15)! whereas
restored Israel is to be the Bride of this “New Man,” the Bride of Christ,
the Lamb’s wife! Blessed indeed it is to be united to Christ as a wife to
a husband, but glorious beyond all description to be “one” with Christ
Himself, part of His mystical Body.

If men had only realised the wondrous glory of this mystery, they would
never have so _wrongly_ divided the Word of Truth by _interpreting_ Psalm
xlv. of this Mystical Christ. If we “rightly divide” it, we see at once
that this Psalm is in harmony with all the Old Testament scriptures, which
must be interpreted alike, and can be interpreted only of Israel however
they may be _applied_.

Having spoken of the Godhead and glory of this King (faintly and in part
foreshown by _Cepheus_), the Holy Spirit goes on in the latter part of the
Psalm to speak of the Bride—the Queen:

“At Thy right hand doth stand the Queen in gold of Ophir,
Hearken, O daughter, and consider, incline thine ear;
Forget also thine own people, and thy father’s house;
So shall the King desire thy beauty;(56)
For He is thy Lord; and worship thou Him....
The King’s daughter within _the palace_ is all glorious;
Her clothing is inwrought with gold,
She shall be led unto the King in broidered work;
The virgins her companions(57) that follow her shall be brought
unto thee,” etc.

(Ps. xlv. 9‐17, R.V.)

Then shall she sing her Magnificat:

“I will greatly rejoice in the LORD,
My soul shall be joyful in my God;
For He hath clothed me with the garments of salvation,
He hath covered me with the robe of righteousness,
As a bridegroom decketh _himself_ with ornaments,
And as a bride adorneth _herself_ with her jewels.
For as the earth bringeth forth her bud,
And as the garden causeth the things that are sown in it to spring
forth;
So the Lord GOD [Adonai Jehovah] will cause righteousness and
praise to spring forth before all the nations.”

(Isa. lxi. 10, 11.)

This, then, is the truth set forth by this enthroned woman. The blessing
founded on Atonement, and the Redemption wrought by the Lamb that was
slain, result in a glorious answer to Israel’s prayer, “Turn our
captivity, O LORD” (Ps. cxxvi. 4): when they that have “sown in tears
shall reap in joy,” and the LORD shall loosen her bonds, and place her
enthroned by His side.

This, however, involves the destruction of her enemy, and this is what we
see in the next section.

2. CETUS (The Sea Monster).

_The Great Enemy Bound._

When John sees the New Jerusalem, the Bride, the Lamb’s wife (Rev. xxi.
10, 2), Satan has been bound already: for we read, a few verses before
(xx. 1‐3): “I saw an angel come down from heaven, having the key of the
bottomless pit and a great chain in his hand. And he laid hold of the
dragon, that Old Serpent, which is the Devil, and Satan, and bound him
[_and kept him bound_] a thousand years, and cast him into the bottomless
pit, and shut him up, and set a seal upon him, that he should deceive the
nations no more, till the thousand years should be fulfilled.”

This is what we see in the second section of this chapter—the second
constellation in ARIES.

[Illustration]

Plate 26: CETUS (the Sea Monster)

The picture is that of a great Sea‐monster, the largest of all the
constellations. It is the natural enemy of fishes, hence it is placed here
in connection with this last chapter, in which fishes are so prominent.

It is situated very low down among the constellations—far away towards the
south or lower regions of the sky.

Its name in the Denderah Zodiac is _Knem_, which means _subdued_. It is
pictured as a monstrous head, trodden under foot by the swine, the natural
enemy of the serpent. The hawk also (another enemy of the serpent) is over
this figure, crowned with a mortar, denoting _bruising_.

It consists of 97 stars, of which two are of the 2nd magnitude, eight of
the 3rd, nine of the 4th, etc.

The names of the stars interpret for us infallibly the meaning of the
picture.

The brightest star, α (in the upper mandible), is named _Menkar_, and
means _the bound_ or _chained enemy_. The next, β (in the tail), is called
_Diphda_, or _Deneb Kaitos_, _overthrown_, or _thrust down_. The star ο
(in the neck) is named _Mira_, which means _THE REBEL_. Its name is
ominous, for the star is one of the most remarkable. It is very bright,
but it was not till 1596 that it was discovered to be _variable_. It
disappears periodically _seven_ times in _six_ years! It continues at its
brightest for fifteen days together. M. Bade says that during 334 days it
shines with its greatest light, then it diminishes, till it entirely
disappears for some time (to the naked eye). In fact, during that period
it passes through several degrees of magnitude, both increasing and
diminishing. Indeed its variableness is so great as to make it appear
_unsteady_!

Here, then, is the picture of the Great Rebel as shown in the heavens.
What is it, as written in the Word?

The Almighty asks man:—

“Canst thou draw out Leviathan with a fish hook?
Or press down his tongue with a cord?
Canst thou put a rope into his nose?
Or pierce his jaw through with a hook?...
Shall not one be cast down even at the sight of him?
None is so fierce that he dare stir him up.”

(Job xli. 1‐10, R.V.)

But he whom man cannot bind can be bound by the Lamb, and He is seen with
“the Band” that has bound the fishes, now in His hands, which he has
fastened with a bright star to his neck, saying,—

“Behold, I have taken out of thine hand the cup of trembling,
Even the dregs of the cup of My fury;
Thou shalt no more drink it again,
But I will put it into the hand of them that afflict thee.”

(Isa. li. 22, 23.)

“Behold, the LORD cometh forth out of His place
To punish the inhabitants of the earth for their iniquity....
In that day the LORD, with His sore, and great, and strong sword,
Shall punish Leviathan, the piercing serpent,
And Leviathan, the crooked serpent;
And He shall slay the dragon that is in the sea.”

(Isa. xxvi. 21‐xxvii. 1.)

“For God is my king of old,
Working salvation in the midst of the earth.
Thou didst divide (marg. _Heb._, _break_) the sea by Thy strength,
Thou brakest the heads of the dragons (R.V. marg., _sea monsters_)
in the waters.
Thou brakest the heads of Leviathan in pieces.”

(Ps. lxxiv. 12‐14.)

And this Second Book closes by revealing to us this glorious “Breaker.”

3. PERSEUS (“The Breaker.”)

_“__The Breaker__”__ delivering His Redeemed._

Here we have set before us a mighty man, called in the Hebrew _Peretz_,
from which we have the Greek form _Perses_, or _Perseus_ (Rom. xvi. 13).
It is the same word which is used of Christ in Micah ii. 13. When He shall
surely “gather the remnant of Israel” (_v._ 12), it is written—

“THE BREAKER is gone up before them....
Their King is passed on before them,
And the LORD at the head of them.”

This is what is pictured to us here. We see a glorious “Breaker” taking
His place before His redeemed, breaking forth at their head, breaking down
all barriers, and breaking the heads of Leviathan and all his hosts. In
His right hand He has His “sore, and great, and strong sword” lifted up to
smite and break down the enemy. He has wings on His feet, which tell us
that He is coming very swiftly. In His left hand He carries the head of
the enemy, whom he has slain.

In the Denderah Zodiac His name is _Kar Knem_, _he who fights and
subdues_.

[Illustration]

Plate 27: PERSEUS (the Breaker)

It is a beautiful constellation of 59 stars, two of which are of the 2nd
magnitude, four of the 3rd, twelve of the 4th, etc.

Their names supply us with the key to the interpretation of the picture.

The star α (in the waist) is called _Mirfak_, _who helps_. The next, γ (in
the right shoulder), is named _Al Genib_, which means _who carries away_.
The bright star in the left foot is called _Athik_, _who breaks_!

In his left hand he carries a head, which, by perversion, the Greeks
called the head of Medusa, being ignorant that its Hebrew root meant _the
trodden under foot_.(58) It is also called _Rosh Satan_ (Hebrew), _the
head of the adversary_, and _Al Oneh_ (Arabic), _the subdued_, or _Al
Ghoul_, _the evil spirit_.

The bright star, β (in this head), has come down to us with the name _Al
Gol_, which means _rolling round_.

It is a most remarkable phenomenon that so many of these enemies should be
characterised by variable stars! But this head of _Medusa_, like the neck
of _Cetus_, has one. _Al Gol_ is continually changing. In about 69 hours
it changes from the 4th magnitude to the 2nd. During four hours of this
period it gradually diminishes in brightness, which it recovers in the
succeeding four hours; and in the remaining part of the time invariably
preserves its greatest lustre. After the expiration of this time its
brightness begins to decrease again. Fit emblem of our great enemy, who,
“like a _roaring lion_, goeth about seeking whom he may devour” (1 Pet. v.
8.); then changing into a _subtle serpent_ (Gen. iii. 8.); then changing
again into “an angel of light” (2 Cor. xi. 14.). “Transforming himself”
continually, to devour, deceive, and destroy.

This brings us to the conclusion of the Second Book, in which we have seen
the Redeemed blessed with all blessings, delivered out of all conflict,
saved from all enemies. We have seen their Redeemer, “the Lamb slain from
the foundation of the world,” “the Conqueror,” “the King of Kings and Lord
of Lords.”

This is the Revelation recorded in the heavens. This is the prophetic
testimony inspired in the Book. And this is the heart‐cry prompted by
both:—

“Come, Lord, and tarry not,
Bring the long‐looked‐for day;
Oh, why these years of waiting here,
These ages of delay?

Come, for Thy saints still wait;
Daily ascends their cry:
‘The Spirit and the Bride say, Come’;
Dost Thou not hear their cry?

Come, for creation groans,
Impatient of Thy stay;
Worn out with these long years of ill,
These ages of delay.

Come, for Thine Israel pines,
An exile from Thy fold;
Oh, call to mind Thy faithful word,
And bless them as of old.

Come, for Thy foes are strong;
With taunting lips they say,
‘Where is the promised advent now,
And where the dreaded day?’

Come, for the good are few;
They lift the voice in vain;
Faith waxes fainter on the earth,
And love is on the wane.

Come, in Thy glorious might;
Come, with Thine iron rod;
Disperse Thy foes before Thy face,
Most mighty Son of God.

Come, and make all things new,
Build up this ruined earth;
Restore our faded paradise,
Creation’s second birth.

Come, and begin Thy reign
Of everlasting peace;
Come, take the kingdom to Thyself,
Great King of Righteousness.”

_Dr. Horatius Bonar._

THE THIRD BOOK. THE REDEEMER.

HIS SECOND COMING.

In this Third and Last Book we come to the concluding portion of this
Heavenly Revelation. Its subject is Redemption completed, and consummated
in triumph. No more sorrow, suffering, or conflict; no more the bruising
of the heel of the Redeemer. We have now done with the prophecies of “the
sufferings of Christ,” and have come to those that relate to “the glory
that should follow.”

No more reference now to His _first_ coming in humiliation. No more coming
“forth” to suffer and die, a sacrifice for sins; the reference now is only
to His second coming in glory; His coming “unto” this earth is not to
suffer for sin (Heb. ix. 28.), but it will be a coming in power to judge
the earth in righteousness, and to subdue all enemies under His feet.

Like the other two books, it consists of four chapters.

The _first_ chapter is the prophecy of the coming Judge of all the earth.

The _second_ sets before us the two‐fold nature of the coming Ruler.

The _third_ shows us Messiah’s redeemed possessions—the Redeemed brought
safely home, all conflict over.

The _fourth_ describes Messiah’s consummated triumph.

Chapter I. The Sign TAURUS (The Bull).

_Messiah, the coming Judge of all the Earth._

The picture is that of a Bull rushing forward with mighty energy and
fierce wrath, his horns set so as to push his enemies, and pierce them
through and destroy them.

It is a prophecy of Christ, the coming Judge, and Ruler, and “Lord of all
the earth.”

[Illustration]

Plate 28: TAURUS (the Bull)

The Egyptian Zodiac of Denderah already, 4,000 years ago, had forgotten
the truth to which the prophecy had referred, and called him _Isis_,
_i.e._, _who saves or delivers_, and _Apis_, _i.e._, _the head or chief_.
The Bull is clearly represented, and in all the zodiacs which have come
down to us is always in the _act of pushing_, or _rushing_.

The name of the sign in Chaldee is תּוֹר, _Tor_. Hence, Arabic, _Al
Thaur_; Greek, _Tauros_; Latin, _Taurus_, etc. The more common Hebrew name
was שׁוּר, _Shur_, which is from a root which means both _coming_ and
_ruling_. There are several Hebrew words for bulls and oxen, etc. But the
common poetical term for all is ראם, _Reem_, conveying the idea of
loftiness, exaltation, power, and pre‐eminence. We find the root in other
kindred languages (Etruscan, Sanscrit, etc.), and it can be traced in the
name of Abram, which means _pre‐eminent_ or _high father_; _Ramah_, _high
place_, etc.

The stars in Taurus present a brilliant sight. There are at least 141
stars, besides two important groups of stars, which both form integral
parts of the sign.

The brightest star, α (in the bull’s eye), has a Chaldee name—_Al
Debaran_, and means _the leader_ or _governor_. The star β (at the tip of
the left horn) has an Arabic name—_El Nath_, meaning _wounded_ or _slain_.
Another prophetic intimation that this coming Lord should be first slain
as a sacrifice.

Then there is the cluster of stars known as the _Pleiades_. This word,
which means _the congregation of the judge_ or _ruler_, comes to us
through the Greek Septuagint as the translation of the Hebrew כִּימָה,
_Chima_, which means _the heap_ or _accumulation_, and occurs in Job ix.
9; xxxviii. 31, 32, and Amos v. 8.

It consists of a number of stars (in the neck of Taurus) which appear to
be near together. The brightest of them, marked η in all the maps,(59) has
come down to us with an Arabic name—_Al Cyone_, which means _the centre_,
and has given the idea to some astronomers that it is the centre of the
whole universe. The Syriac name for the Pleiades is _Succoth_, which means
_booths_.

Another group of stars (on the face of the Bull) is known as _The
Hyades_,(60) which has the similar meaning of _the congregated_.

Other stars, not identified, are named _Palilicium_ (Hebrew), _belonging
to the judge_; _Wasat_ (Arabic), _centre_ or _foundation_; _Al Thuraiya_
(Arabic), _the abundance_; _Vergiliæ_ (Latin), _the centre_ (Arabic,
_vertex_) _turned on_, _rolled round_.

Every thing points to the important truth, and all _turns_ on the fact
that the Lord is COMING TO RULE! This is the central truth of all
prophecy. “The testimony of Jesus is the spirit of prophecy.” All hope for
Creation, all hope for the world, all hope for Israel, all hope for the
Church, turns on this, that “Jesus is coming again,” and that when He
comes His saints, “the daughters of the King” (like the Pleiades and
Hyades), will be with Him.

There is nothing of “the Church” revealed here. The Church will be caught
up to meet the Lord in the air, to be for ever with the Lord (1 Thess. iv.
17) _before_ He thus _comes unto_ the world in judgment. He will _come
forth_ to receive the members of His Body unto Himself, before He thus
comes with them to destroy all His enemies and “judge (or rule) the world
in righteousness.” When we read this Sign of Taurus, therefore, we are to
understand that His Church will be _with_ Him, safe from all judgment.

There is very much in the Scripture of the Book, (as there is in the
prophecies in the heavens) about the coming of the Lord in judgment; and
about this time of His indignation. For Enoch, who doubtless was used in
arranging these prophetic _signs_, uttered the prophetic _words_, “Behold
the Lord cometh with ten thousands of His saints to execute judgment upon
all and to convict all that are ungodly” (Jude 14, 15).

We have said (pages 17, etc.) that at a very early period these signs were
appropriated to the Twelve Tribes of Israel, and borne upon their
“standards.” This may be traced in the Blessing of Jacob (Gen. xlix.), and
in the Blessing of Moses (Deut. xxxiii.). Taurus was assigned to Joseph,
or rather to his two tribes of Ephraim and Manasseh, like the two powerful
horns:

“The firstling of his bullock (marg. _his firstling
bullock_)—majesty is his,
And his horns are the horns of the wild‐ox (_Reem_).
With them he shall PUSH (marg. _gore_) the peoples, all of them,
even the ends of the earth.
And they are the ten thousands of Ephraim,
And they are the thousands of Manasseh.”

(Deut. xxxiii, 17, R.V.)

It is not, however, merely by men alone that this will be done, for David
sings:

“Thou art my King, O GOD....
Through Thee will we PUSH down our enemies;
Through Thy Name will we tread them under that rise up against
us.”

(Ps. xliv. 5.)

“I will punish the world for their evil,
And the wicked for their iniquity;
I will cause the arrogancy of the proud to cease,
And will lay low the haughtiness of the terrible....
Every one that is found shall be THRUST THROUGH.”

(Isa. xiii. 11‐15.)

Speaking of that day, the Holy Spirit says by Isaiah:

For the LORD hath indignation against all the nations,”
And fury against all their host:
He hath utterly destroyed them,
He hath delivered them to the slaughter....
The LORD hath a sacrifice in Bozrah,
And a great slaughter in the land of Edom,
And the wild oxen [_Reem_] shall come down with them,
And the bullocks with the bulls;
And their land shall be drunken with blood,
And their dust made fat with fatness.
For it is the day of the LORD’S vengeance,
The year of recompense in the controversy of Zion.”

(Isa. xxxiv. 2‐8, R.V.)

“Behold, the LORD cometh forth out of His place
To punish the inhabitants of the earth for their iniquity:
The earth also shall disclose her blood,
And shall no more cover her slain.”

(Isa. xxvi. 21.)

This is the united testimony of the two Revelations. It is pictured in the
heavens, and it is written in the Book. It is the prophecy of a coming
Judge, and of a coming judgment.

It is, however, no mere _Bull_ that is coming. It is a man, a glorious
man, even “the Son of Man.” This is the first development, shown in the
first of the three constellations belonging to the sign.

1. ORION (The Coming Prince).

_Light Breaking Forth in the Redeemer._

[Illustration]

Plate 29: ORION (the Glorious One)

This picture is to show that the coming one is no mere animal, but a man:
a mighty, triumphant, glorious prince.

He is so pictured in the ancient Denderah Zodiac, where we see a man
coming forth pointing to the three bright stars (_Rigel_, _Bellatrix_, and
_Betelguez_) as his. His name is given as _Ha‐ga‐t_, which means _this is
he who triumphs_. The hieroglyphic characters below read _Oar_. Orion was
anciently spelt _Oarion_, from the Hebrew root, which means _light_. So
that Orion means _coming forth as light_. The ancient Akkadian was _Ur‐
ana_, _the light of heaven_.

Orion is the most brilliant of all the constellations, and when he comes
to the meridian he is accompanied by several adjacent constellations of
great splendour. There is then above the horizon the most glorious view of
the celestial bodies that the starry firmament affords; and this
magnificent view is visible to all the habitable world, because the
equinoctial line (or solstitial colure) passes nearly through the middle
of Orion.

ARATUS thus sings of him:—

“Eastward, beyond the region of the Bull,
Stands great Orion. And who, when night is clear,
Beholds him gleaming bright, shall cast his eyes in vain
To find a Sign more glorious in all heaven.”

The constellation is mentioned by name, as being perfectly well known both
by name and appearance, in the time of Job; and as being an object of
familiar knowledge at that early period of the world’s history. See Job
ix. 9; xxxviii. 31, and Amos v. 8 (Heb. כְּסִיל, _Chesil_, which means _a
strong one_, _a hero_, or _giant_).

It contains 78 stars, two being of the 1st magnitude, four of the 2nd,
four of the 3rd, sixteen of the 4th, etc.

A little way below ι (in the sword) is a very remarkable nebulous star. A
common telescope will show that it is a beautiful nebula. A powerful
telescope reveals it as consisting of collections of nebulous stars, these
again being surrounded by faint luminous points, which still more powerful
telescopes would resolve into separate stars.

Thus beautifully is set forth the brilliancy and glory of that _Light_
which shall break forth when the moment comes for it to be said, “Arise,
shine, for thy light is come.”

The picture presents us with “the Light of the world.” His left foot is
significantly placed upon the head of the enemy. He is girded with a
glorious girdle, studded with three brilliant stars; and upon this girdle
is hung a sharp sword. Its handle proves that this mighty Prince is come
forth in a new character. He is again proved to be “the Lamb that was
slain,” for the hilt of this sword is in the form of the head and body of
a lamb. In his right hand he lifts on high his mighty club; while in his
left he holds forth the token of his victory—the head and skin of the
“roaring lion.” We ask in wonder, “Who is this?”(61) and the names of the
stars give us the answer.

The brightest, α (in the right shoulder), is named _Betelgeuz_, which
means _the coming_ (Mal. iii. 2) _of the branch_.

The next, β (in the left foot), is named _Rigel_, or _Rigol_, which means
_the foot that crusheth_. The foot is lifted up, and placed immediately
over the head of the enemy, as though in the very act of crushing it.
Thus, the name of the star bespeaks the act.

The next star, γ (in the left shoulder), is called _Bellatrix_, which
means _quickly coming_, or _swiftly destroying_.

The name of the fourth star, δ (one of the three in the belt), carries us
back to the old, old story, that this glorious One was once humbled; that
His heel was once bruised. Its name is _Al Nitak_, _the wounded One_.(62)
Similarly the star κ (in the right leg) is called _Saiph_, _bruised_,
which is the very word used in Gen. iii. 15, thus connecting Orion with
the primeval prophecy. Like Ophiuchus, he has one leg _bruised_; while,
with the other, he is _crushing_ the enemy under foot.

This is betokened by other stars, not identified, named _Al Rai_, _who
bruises_, _who breaks_ (as in _Cepheus_); and _Thabit_ (Hebrew), _treading
on_.

Other (Arabic) names relate to His Person: _Al Giauzâ_, _the branch_; _Al
Gebor_, _the mighty_; _Al Mirzam_, _the ruler_; _Al Nagjed_, _the prince_;
_Niphla_ (Chaldee), _the mighty_; _Nux_ (Hebrew), _the strong_.

Some names relate to His coming, as _Betelgeuse_ and _Bellatrix_, as
above; _Heka_ (Chaldee), _coming_; and _Meissa_ (Hebrew), _coming forth_.

Such is the cumulative testimony of Orion’s stars, which, day after day,
and night after night, show forth this knowledge. That testimony was
afterwards written in the Book. The Prince of Glory, who was once wounded
for the sins of His redeemed, is about to rise up and shine forth for
their deliverance. Their redemption draweth nigh; for—

“The LORD shall go forth as a mighty man,
He shall stir up jealousy like a man of war;
He shall cry, yea, roar;
He shall prevail against His enemies.
I have [_He says_] long time holden my peace;
I have been still, and refrained myself:
Now will I cry like a travailing woman;
I will destroy and devour at once.”

(Isa. xlii. 13, 14.)

Then it will be said to His people (and the setting of the prophecy in its
beautiful introverted structure shows us the beauty and glory of the truth
it reveals):(63)

(Isa. lx. 1‐3.)

This is “the glory of God” which the heavens constantly declare (Ps. xix.
1). They tell of that blessed time when the whole earth shall be filled
with His glory (Num. xiv. 21; Isa. xi. 9); when “the glory of the LORD
shall be revealed, and all flesh shall see it together” (Isa. xl. 5), as
all see now the beauty of Orion’s glory.

But side by side with the glory which the coming Light of the world shall
bring for His people, there is “that wicked,” whom the Lord “shall destroy
with the brightness of His coming.” Hence, as in the concluding chapter
(IV.) of the _First_ Book (of which this _Third_ Book is the expansion) we
had in LYRA (_the harp_), as § 1, Praise prepared for the Conqueror; and
in ARA (_the burning pyre_), as § 2, Consuming fire prepared for His
enemies: so in the _first_ chapter of this book, we have in ORION, as § 1,
Glory prepared for the Conqueror; and in ERIDANUS, as § 2, the River of
wrath prepared for His enemies. This brings us to—

2. ERIDANUS (The River of the Judge).

_The River of Wrath Breaking Forth for His Enemies._

It issues forth, in all the pictures, from the down‐coming foot of Orion.
While others see in it, from the ignorance of fabled story, only “the
River Po,” or the “River Euphrates,” we see in it, from the meaning of its
name, and from the significance of its position, _the river of the Judge_.

[Illustration]

Plate 30: ERIDANUS (the River)

In the Denderah Zodiac it is a river under the feet of Orion. It is named
_Peh‐ta‐t_, which means _the mouth of the river_.

It is an immense constellation, and our diagram is on a smaller scale than
the others (which are all in relative proportion, except where otherwise
noted).

According to the Britannic catalogue, it consists of 84 stars; one of the
1st magnitude, one of the 2nd, eight of the 3rd, etc.

The brightest star, α (at the mouth of the river), bears the ancient name
of _Achernar_, which is in, as its name means, _the after part of the
river_.

The next star, β (at the source of the river), is named _Cursa_, which
means _bent down_. The next, γ (at the second bend in the river), is
called _Zourac_ (Arabic), _flowing_. Other stars, not identified, are
_Pheat_, _mouth_ (of the river); and _Ozha_, _the going forth_.

Here, then, we have a river flowing forth from before the glorious
_Orion_. It runs in a serpentine course towards the lower regions, down,
down, out of sight. In vain the sea monster, _Cetus_, strives to stop its
flow. It is “the river of the Judge,” and speaks of that final judgment in
which the wicked will be cast into the lake of fire. It was evidently
originally associated with _fire_; for the Greek myths, though gross
perversions, still so connect it. According to their fables, something
went wrong with the chariot of the sun, and a universal conflagration was
threatened. In the trouble, _Phaeton_ (probably a reference to the star
_Pheat_) was killed and hurled into this river, in which he was consumed
with its fire. The whole earth suffered from such a burning heat that
great disasters ensued. We see from this myth two great facts preserved in
the perverted tradition, _viz._, _judgment_ and _fire_.

ARATUS also preserves the connection,—

“For yonder, trod by heavenly feet,
Wind the scorched waters of Eridanus’ tear‐swollen flood,
Welling beneath Orion’s uplifted foot.”

Is not this the testimony afterwards written in _the Book_? Daniel sees
this very river in his vision of that coming day, when the true Orion
shall come forth in His glory. He says, “I beheld till the thrones were
placed, and one that was ancient of days did sit:... His throne was fiery
flames, and the wheels thereof burning fire. A FIERY STREAM ISSUED AND
CAME FORTH FROM BEFORE HIM.” This is _the River of the Judge_; for he goes
on to say, “the judgment was set, and the books were opened” (Dan. vii.
9‐11, R.V.).

We have the same in Ps. xcvii. 3‐5 (R.V.), which describes the scene when
the Lord shall reign:

“A FIRE GOETH BEFORE HIM,
And burneth up His adversaries round about.
His lightnings lightened the world:
The earth saw and trembled,
The hills melted like wax at the presence of the LORD,
At the presence of the Lord of the whole earth.”

So again in Ps. l. 3, we read:

“Our God shall come, and shall not keep silence,
A FIRE SHALL DEVOUR BEFORE HIM,
And it shall be very tempestuous round about Him.”

By Habakkuk the coming of the Lord is described; and it is written:

“His brightness was as the light, ...
Before Him went the pestilence,
And burning coals went forth at His feet.”

(Hab. iii. 5.)

What is this but _Orion_ and _Eridanus_!

Again, it is written in Isaiah xxx. 27‐33 (R.V.):

“Behold, the name of the LORD cometh from far,
Burning with His anger, and in thick rising smoke:
His lips are full of indignation,
And His tongue is as a DEVOURING FIRE:
And His breath is as AN OVERFLOWING STREAM [_of fire_]....
For a Topheth is prepared of old;
Yea, for the king [_Moloch_] it is made ready;
He hath made it deep and large;
The pile thereof is FIRE and much wood;
The breath of the LORD, LIKE A STREAM OF BRIMSTONE, doth kindle
it.”

So, again, we read in Nahum i. 5, 6:

“The mountains quake at Him,
And the hills melt;
And the earth is burned up at His presence,
Yea, the world and all that dwell therein.
Who can stand before His indignation?
And who can abide in the fierceness of His anger?
His fury is POURED OUT LIKE FIRE.”

In Isa. lxvi. 15, 16, we read:

“For, behold, the LORD will come with fire,
And with His chariots like a whirlwind,
To render His anger with fury,
And His rebuke with FLAMES OF FIRE,
For BY FIRE, and by His sword, will the LORD plead with all
flesh.”

With this agree the New Testament scriptures, which speak of “the Day of
the Lord,” “when the Lord Jesus shall be revealed from heaven with His
mighty angels, IN FLAMING FIRE taking vengeance on them that know not God,
and that obey not the Gospel of our Lord Jesus Christ” (2 Thess. i. 7, 8).

This is the true Eridanus. It is no mere “picture.” It is a dread reality!
It is written in stars of fire, and words of truth, that men may heed the
solemn warning and “flee from the wrath to come”!

But we ask, “Who may abide the day of His coming? and who shall stand when
He appeareth” (Mal. iii. 2)? “Who can stand before His indignation,” when
“His fury is poured out like fire” (Nah. i. 6)?

The answer is given in the next picture!

3. AURIGA (The Shepherd).

_Safety for the Redeemed in the Day of Wrath._

Here is presented to us the answer to the question, “Who may abide the day
of His coming?”

“Behold, the Lord GOD (Adonai Jehovah) will come as a mighty one,
And His arm shall rule for Him:
Behold, His reward is with Him,
And His recompense before Him.
He shall feed His flock like a shepherd,
He shall gather the lambs in His arm,
And carry them in His bosom,
And shall gently lead those that give suck.”

(Isa. xl. 10, 11. R.V.)

This is exactly what is presented before us in this last section of the
chapter, which tells of the coming judgment. We have had the picture of a
mighty _Bull_ rushing forth; then the fiery river of _the Judge_; and now
we see _a Great Shepherd_. He is seated upon “the milky way,” holding up
on his left shoulder a she goat. She clings to his neck, and is looking
down affrighted at the terrible on‐rushing Bull. In his left hand he
supports two little kids, apparently just born, and bleating, and
trembling with fear.

ARATUS says,—

“She is both large and bright, but they—the kids—
Shine somewhat feebly on _Auriga’s_ wrist.”

Is not this the Great Shepherd gathering the lambs in His arm? and
carrying them in His bosom? Is He not saying:

“I will save My flock,
And they shall no more be a prey.”

(Ezek. xxxiv. 22.)

“And David my servant shall be king over them,
And they shall have one shepherd.”

(_ib._ xxxvii. 24.)

“And they shall fear no more,
Nor be dismayed,
Neither shall they be lacking, saith the LORD.”

(Jer. xxiii. 4.)

[Illustration]

Plate 31: AURIGA (the Shepherd)

AURIGA is from a Hebrew root which means _a shepherd_. It is a beautiful
constellation of 66 stars; one of the 1st magnitude, two of the 2nd, nine
of the 4th, etc.

The brightest star, α (in the body of the goat), points her out as the
prominent feature of the constellation, for its name _Alioth_ (Hebrew)
means _a she goat_. It is known by the modern Latin name _Capella_, which
has the same meaning.

The next star, β (in the shepherd’s right arm), is called _Menkilinon_,
and means the _band_, or _chain of the goats_, and points out the truth
that they are never more to be lost again, but to be bound, with the bands
of love, to the Shepherd for evermore.

The name of another star is _Maaz_, which means _a flock of goats_.

Can there be any mistake as to who this Shepherd is? for the bright star
in his right foot is called _El Nath_(64) (like another in ARIES), which
means _wounded_ or _slain_. This is He, then, who was once bruised or
wounded in the heel. He is “the GOOD Shepherd,” who gave His life for the
sheep (John x. 11), but He was “the GREAT Shepherd” brought again from the
dead (Heb. xiii. 20); and is now the CHIEF Shepherd (1 Pet. v. 4) seen in
the day of His coming glory. Another star emphasises this truth, for it is
named _Aiyuk_, which also means _wounded_ in the foot.(65)

The star marking the kids is called _Gedi_ (Hebrew), _kids_.

In Latin, the word _Auriga_ means a _coachman_ or _charioteer_, the band
in his right hand being taken as his _reins_. But the incongruity of a
_charioteer_ carrying a she‐goat, and nursing two little kids, never
struck them; nor did the fact that he has no chariot and no horses! When
man blunders in the things of God, he does it thoroughly!

In the Zodiac of Denderah the same truth was revealed more than 4,000
years ago; but the Man, instead of carrying the sheep, is carrying a
sceptre, and is called _Trun_, which means _sceptre_ or _power_. But this
is a strange sceptre, for at the top it has the head of a goat, and at the
bottom, below the hand that holds it, it ends in a cross! With the
Egyptians the cross was a sign of _life_. They knew nothing of “the death
of the cross.” Here, then, we see _life_ and _salvation_ for the sheep of
His flock when He comes to reign and rule in judgment. The truth is
precisely the same, though the presentation of it is somewhat varied.

The connected teaching of the two constellations, _Eridanus_ and _Auriga_,
is solemnly set forth in Mal. iv. 1‐3 (R.V.):

“Behold, the day cometh,
It burneth as a furnace;
And all the proud, and all that work wickedness, shall be stubble:
And the day that cometh shall burn them up, saith the LORD of
hosts,
That it shall leave them neither root nor branch.
BUT UNTO YOU that fear My name shall the Sun of Righteousness
arise with healing in His wings;
And ye shall go forth and gambol as calves of the stall.
And ye shall tread down the wicked;
For they shall be ashes under the soles of your feet
In the day that I do make (marg. _do this_), saith the LORD of
hosts.”

In Psalm xxxvii. this day is repeatedly referred to, the day when “the
wicked shall be cut off”; and it concludes by summarizing the same great
truth (_vv._ 38‐40, R.V.):

“As for transgressors, they shall be destroyed together;
The latter end of the wicked shall be cut off,
But the salvation of the righteous is of the LORD:
He is their stronghold in the time of trouble,
And the LORD helpeth them, and rescueth them;
He rescueth them from the wicked and saveth them,
Because they have taken refuge in Him.”

Oh, that all who read these pages may heed the solemn warning, and flee
for refuge to Him who now, in this day of grace, is crying, “Look unto me,
and be ye saved, O all ye ends of the earth” (Isa. xlv. 22).

Chapter II. The Sign GEMINI (The Twins).

_Messiah’s Reign as Prince of Peace._

All the pictures of this sign are confused. The Greeks claimed to have
invented them, and they called them Apollo and Hercules. They are given in
our illustration. The Latins called the Castor and Pollux; and the name of
a vessel in which Paul sailed is so called in Acts xxviii. 11, Διοσκούροι.

The name in the ancient Denderah Zodiac is _Clusus_, or _Claustrum Hori_,
which means _the place of Him who cometh_. It is represented by two human
figures walking, or coming. The second appears to be a woman. The other
appears to be a man. It is a tailed figure, the tail signifying _He
cometh_.

[Illustration]

Plate 32: GEMINI (the Twins)

The old Coptic name was _Pi‐Mahi_, _the united_, as in brotherhood. Not
necessarily united by being born at the same time, but _united_ in one
fellowship or brotherhood. The Hebrew name is _Thaumim_, which means
_united_. The root is used in Exod. xxvi. 24: “They (the two boards) shall
be coupled together beneath.” In the margin we read, “Heb. _twinned_”
(R.V. double). The Arabic _Al Tauman_ means the same.

We need not trouble ourselves with the Grecian myths, even though we can
see through them the original and ancient truth. The two were both heroes
of peculiar and extraordinary birth—sons of Jupiter. They were supposed to
appear at the head of armies; and as they had cleared the seas of pirates,
they were looked upon as the patron saints of navigation. (Hence the name
of the ship in Acts xxviii. 11.) They were held in high esteem both by
Greeks and Romans; and the common practice of taking oaths and of swearing
by their names has descended even to our own day in the still surviving
vulgar habit of swearing “By Gemini!”

The more ancient star‐names help us to see through all these and many
other myths, and to discern Him of whom they testify; even Him in His
twofold nature—God and Man—and His twofold work of suffering and glory,
and His twofold coming in humiliation and in triumph.

There are 85 stars in the sign: two of the 2nd magnitude, four of the 3rd,
six of the 4th, etc.

The name of α (in the head of the one at our right hand) is called
_Apollo_, which means _ruler_, or _judge_; while β (in the head of the
other) is called _Hercules_, _who cometh to labour_, or _suffer_. Another
star, γ (in his left foot), is called _Al Henah_, which means _hurt_,
_wounded_, or _afflicted_. Can we have a doubt as to what is the meaning
of this double presentation? In _Ophiuchus_ we have the two in one person:
the crushed enemy, and the wounded heel. But here the two great primeval
truths are presented in two persons; for He was “two persons in one God,”
“God and man in one Christ.” As man, suffering for our redemption; as God,
glorified for our complete salvation and final triumph. A star, ε (in the
centre of his body), is called _Waset_, which means _set_, and tells of
Him who “set His face like a flint” to accomplish this mighty Herculean
work; and, when the time was come, “steadfastly set His face to go” to
complete it.

He bears in his right hand (in some pictures) a palm branch. In the one
from which our illustration is taken, it is a club; but both the club of
this one and the bow of the other are _in repose_! These united ones are
neither in action nor are they preparing for action, but they are _at
rest_ and _in peace_ after victory won. The star ε (in the knee of the
other, “Apollo”) is called _Mebsuta_, which means _treading under feet_.
The names of other stars, which are not identified, have come down to us
with the same testimony. One is called _Propus_ (Hebrew), _the branch_,
_spreading_; another is called _Al Giauzâ_ (Arabic), _the palm branch_;
another is named _Al Dirâ_ (Arabic), _the seed_, or _branch_.

The day has here come to fulfil the prophecies concerning Him who is “the
Branch,” “the Branch of Jehovah,” “the man whose name is the Branch.”

“In that day shall the Branch of Jehovah be beautiful and
glorious;
And the fruit of the earth shall be excellent and comely
For them that are escaped of Israel.”

(Isa. iv. 2.)

“Behold, a king shall reign in righteousness,
And princes shall rule in judgment;
And a man shall be as an hiding place from the wind.”

(Isa. xxxii. 1, 2.)

“Behold, the days come, saith the LORD,
That I will raise unto David a righteous Branch,
And He shall reign as King and deal wisely,
And shall execute judgment and justice in the land.
In His days Judah shall be saved,
And Israel shall dwell safely:
And this is His name whereby He shall be called,
The LORD is our Righteousness.”

(Jer. xxiii. 5, 6, R.V.)

“Behold, the days come, saith the LORD,
That I will perform that good word which I have spoken
Concerning the house of Israel and concerning the house of Judah.
In those days, and at that time.
Will I cause a Branch of Righteousness to grow up unto David;
And He shall execute judgment and righteousness in the land.”

(Jer. xxxiii. 14, 15, R.V.)

This is what we see in this sign—Messiah’s peaceful reign. All is rest and
repose. We see “His days,” in which “the righteous shall flourish; and
abundance of peace, so long as the moon endureth” (Ps. lxxii.).

But, for this blessed time to come, there must be no enemy! All enemies
must be subdued.

This brings us to the first section of this book.

1. LEPUS (the Hare), THE ENEMY.

_The Enemy Trodden under Foot._

The names of the three constellations of this Sign, as well as the
pictures, are all more or less modern, as is manifest from the names being
in _Latin_, and having no relation to the ancient names of their stars. To
learn their real meaning, therefore, we must have recourse to the ancient
Zodiacs. In the Persian planisphere the first constellation was pictured
by a _serpent_. In the Denderah (Egyptian) Zodiac it is an unclean bird
standing on the serpent, which is under the feet of Orion. Its name there
is given as _Bashti‐beki_. _Bashti_ means _confounded_, and _Beki_ means
_failing_.

[Illustration]

Plate 33: LEPUS (the Hare) or ENEMY

ARATUS says,—

“Below Orion’s feet, the Hare
Is chased eternally.”

It is a small constellation of 19 stars (all small), three of which are of
the 3rd magnitude, seven of the 4th, etc.

The brightest, α (in the body), has a Hebrew name, _Arnebo_, which means
_the enemy of Him that cometh_. The Arabic, _Arnebeth_, means the same.
Other stars, not identified, are _Nibal_, _the mad_; _Rakis_, _the bound_
(Arabic, _with a chain_); _Sugia_, _the deceiver_.

There can be no mistaking the voice of this united testimony. For this
enemy is under the down‐coming foot of Orion, and it tells of the blessed
fact that when the true Orion, “the Sun of Righteousness, shall arise,”
and “the true light” shall shine over all the earth, He “shall tread down
the wicked” (Mal. iv.), and every enemy will be subdued under His feet.
“It is He that shall tread down our enemies” (Ps. lx. 12), as He has said:

“I will tread them in Mine anger,
And trample them in My fury ...
For the day of vengeance is in Mine heart,
And the year of My redeemed is come.”

(Isa. lxiii. 3, 4.)

2. CANIS MAJOR (The Dog), or SIRIUS (The Prince).

_The coming Glorious Prince of Princes (Sirius)._

This second constellation carries on the teaching, and tells of the
glorious Prince who will thus subdue and reign.

In the Denderah Zodiac he is called _Apes_, which means _the head_. He is
pictured as a hawk (_Naz_, נַץ, _caused to come forth_, _coming swiftly
down_). The hawk is the natural enemy of the serpent, and here it has on
its head a pestle and mortar, indicating the fact that he shall crush the
head of the enemy.

In the Persian planisphere it is pictured as _a wolf_, and is called
_Zeeb_, which in Hebrew (זְאֵב) has the same meaning. Plutarch translates
it Προόπτης, _Leader_. In Arabic it means _coming quickly_.

[Illustration]

Plate 34: CANIS MAJOR (the Dog) and CANIS MINOR (the Second Dog)

Its ancient name and meaning must be obtained from the names of its stars
which have come down to us. There are 64 altogether. Two are of the 1st
magnitude, two of the 2nd, four of the 3rd, four of the 4th, etc. Of these
α (in the head) is the brightest in the whole heavens! It is called
_Sirius_, _the Prince_ (שַׂר, _Sar_), as in Isa. ix. 6.

_Sirius_(66) was, by the ancients, always associated with great heat. And
the hottest part of the year we still call “the dog days,” though, through
the variation as observed in different latitudes, and the precession of
the equinoxes, its rising has long ceased to have any relation to those
days. Virgil says that Sirius

“With pestilential heat infects the sky.”

Homer spoke of it as a star

“Whose burning breath
Taints the red air with fevers, plagues, and death.”

It is not, however, of its heat that its name speaks, but of the fact that
it is the brightest of all the stars, as He of whom it witnesses is the
“Prince of princes,” “the Prince of the Kings of the earth.”

Though this “Dog‐Star” came to have an ill‐omened association, it was not
so in more ancient times. In the ancient Akkadian it is called _Kaṡiṡta_,
which means _the Leader_ and Prince of the heavenly host. While (as Mr.
Robert Brown, Junr., points out) “the Sacred Books of Persia contain many
praises of the star _Tistrya_ or _Tistar_ (_Sirius_), ‘the chieftain of
the East.’ ”(67)

The next star, β (in the left fore foot), speaks the same truth. It is
named _Mirzam_, and means _the prince_ or _ruler_. The star δ (in the
body) is called _Wesen_, _the bright_, _the shining_. The star ε (in the
right hind leg) is called _Adhara_, _the glorious_.

Other stars, not identified, bear their witness to the same fact. Their
names are—_Aschere_ (Hebrew), _who shall come_; _Al Shira Al Jemeniya_
(Arabic), _the Prince or chief of the right hand_! _Seir_ (Egyptian), _the
Prince_; _Abur_ (Hebrew), _the mighty_; _Al Habor_ (Arabic), _the mighty_;
_Muliphen_ (Arabic), _the leader_, _the chief_.

Here there is no conflicting voice; no discord in the harmonious testimony
to Him whose name is called “Wonderful, Counsellor, the Mighty God ... the
Prince of Peace” (Isa. ix. 6).

The names of the stars have no meaning whatever as applied to an Egyptian
Hawk, or a Greek Dog. But they are full of significance when we apply them
to Him of whom Jehovah says:

“Behold, I have given Him for a witness to the people,
A LEADER and commander to the people.”

(Isa. lv. 4.)

This is “the Prince of princes” (Dan. viii. 23, 25) against whom, “when
transgressors are come to the full, a king of fierce countenance ... shall
stand up,” “but he shall be broken without hand,” for he shall be
destroyed “with the brightness of His coming” (2 Thess. ii. 8). This is He
who shall come forth “King of kings and Lord of Lords” (Rev. xix. 16).

But Sirius has a companion, and this brings us to—

3. CANIS MINOR (The Second Dog).

_The Exalted Redeemer (Procyon)._

The same facts are to be remembered concerning the Greek picture, and
Latin name of this constellation.

The Egyptian name in the Denderah Zodiac is _Sebak_, which means
_conquering_, _victorious_. It is represented as a human figure with a
hawk’s head and the appendage of a tail.

This small constellation has only 14 stars according to the Britannic
catalogue. One of the 1st magnitude, one of the 2nd, one of the 4th, etc.

The brightest star, α (in the body), is named _Procyon_, which means
REDEEMER, and it tells us that this glorious Prince is none other than the
one who was slain. Just as this chapter begins with _two_ persons in one
in the Sign (Gemini), one _victorious_, the other _wounded_; so it ends
with a representation of two princes, one of whom is seen triumphant and
the other as the Redeemer. This is confirmed by the next star, β (in the
neck), which is named _Al Gomeisa_ (Arabic), _the burthened_, _loaded_,
_bearing for others_. The names of the other stars, not identified, still
further confirm the great truth; _viz._, _Al Shira_, or _Al Shemeliya_
(Arabic), _the prince_ or _chief of the left hand_, answering to the star
in _Sirius_. One _right_, the other _left_, as the two united youths are
placed. _Al_ _Mirzam_, _the prince_ or _ruler_; and _Al Gomeyra_, _who
completes_ or _perfects_.

This does, indeed, complete and perfect the presentation of this chapter:
Messiah’s reign as Prince of Peace; the enemy trodden under foot by the
glorious “Prince of princes,” who is none other than the glorified
Redeemer.

This is also what is written in the Book:

“Shall the prey be taken from the mighty,
Or the lawful captives(68) be delivered?
But thus saith the LORD,
Even the captives of the mighty shall be taken away,
And the prey of the terrible shall be delivered:
For I will contend with him that contendeth with thee,
And I will save thy children.
And I will feed them that oppress thee with their own flesh;
And they shall be drunken with their own blood as with sweet wine;
And all flesh shall know that I the LORD am thy Saviour,
And thy REDEEMER—the Mighty One of Jacob.”

(Isa. xlix. 24‐26, R.V.)

“When the enemy shall come in like a flood,
The Spirit of the LORD shall lift up a standard against him,
And the REDEEMER shall come to Zion.”

(Isa. lix, 19, 20.)

“And He shall divide the spoil with the strong,
Because He hath poured out His soul unto death.”

(Isa. liii. 12.)

Chapter III. The Sign CANCER (The Crab).

_Messiah’s Redeemed Possessions held fast._

With regard to the sign of CANCER, one thing is certain, that we have not
got the original picture, or anything like it.

It does not agree with the names either of its three constellations which
have come down to us, or of its stars.

In the ancient Denderah Zodiac it is represented as a _Scarabæus_, or
sacred beetle.(69) In the Zodiac of Esneh and in a Hindu Zodiac (400 B.C.)
it is the same.

[Illustration]

Plate 35: CANCER (the Crab)

According to the Greeks, Jupiter placed this Crab amongst the signs of the
Zodiac.

In Sir William Jones’s Oriental Zodiac we meet with a crab, and an
Egyptian Zodiac found at Rome bears also the crab in this sign.

The more ancient Egyptians placed _Hermanubis_, or _Hermes_, with the head
of an ibis or hawk, as the symbol of the sign now allotted to Cancer.

The Denderah name is _Klaria_, or _the cattle‐folds_, and in this name we
have the key to the meaning of the sign, and to the subject of this
chapter.

The Arabic name is _Al Sartan_, which means _who holds_ or _binds_, and
may be from the Hebrew אָסַר, _to bind together_ (Gen. xlix. 11). There is
no ancient Hebrew word known for the crab. It was classed with many other
unclean creatures, and would be included in the general term “vermin.”

The Syriac, _Sartano_, means the same. The Greek name is _Karkinos_, which
means _holding_ or _encircling_, as does the Latin, _Cancer_, and hence is
applied to the crab. In the word _Khan_, we have the traveller’s rest or
_inn_; while _Ker_ or _Cer_ is the Arabic for _encircling_. The ancient
Akkadian name of the month is _Su‐kul‐na_, _the seizer_ or _possessor of
seed_.

The sign contains 83 stars, one of which is of the 3rd magnitude, and
seven are of the 4th magnitude, and the remainder of inferior magnitudes.

In the centre of the Sign there is a remarkably bright cluster of stars,
so bright that they can be sometimes seen with the naked eye. It looks
like a comet, and is made up of a great multitude of stars. Modern
astronomers have called it the _Beehive_. But its ancient name has come
down to us as Praesepe, which means _a multitude_, _offspring_.

The brightest star, ζ (in the head), is called _Tegmine_, _holding_. The
star α (or α1 and α2), in the lower large claw, is called _Acubene_,
which, in Hebrew and Arabic, means _the sheltering_ or _hiding‐place_.
Another is named _Ma’alaph_ (Arabic), _assembled thousands_; _Al Himarein_
(Arabic), _the kids_ or _lambs_.

North and south of the nebula _Praesepe_ are two stars, which Orientalists
speak of by a name evidently of some antiquity. _Asellus_ means an _Ass_,
and one was called _Asellus Boreas_, _the northern Ass_; while the other,
_Asellus Australis_, is _the southern Ass_.

The sign was afterwards known by the symbol ♋, which stands for these two
asses.(70)

This connects it with the Tribe of Issachar, who is said to have borne
upon the Tribal standard the sign of _two asses_.

This is doubtless the reference in Jacob’s blessing (Gen. xlix. 11,
R.V.):—

“Issachar is a strong ass,
Couching down between the sheepfolds;
And he saw a resting‐place that it was good;
And the land that it was pleasant;
And he bowed his shoulder to bear,
And became a servant under task work.”

Have we not here the gathering up of the teaching of this sign—

_Messiah’s redeemed possessions held fast._

Here we come to the completion of His work. In CANCER we see it with
reference to His _redeemed_, and in the next (the last) Sign, LEO, with
reference to His _enemies_.

The three constellations develope the truth. What is now called _Ursa
Minor_ is _the Lesser Flock_; _Ursa Major_ gives us _The Sheepfold and the
Sheep_; while _Argo_, _The Ship_, shows the travellers and the pilgrims
brought safely home—all conflict over.

To accomplish this, we see the true Issachar bowing his shoulder to bear.
He could say, “My soul is bowed down” (Ps. lvii. 6). HE became a servant,
and humbled Himself to death. HE undertook the mighty task of saving His
people from their sins. “Their Redeemer is strong” (Jer. l. 34); for help
was laid on “One that was mighty” (Ps. lxxxix. 19). And His redeemed shall
come to a resting‐place that is good, and to a land that is pleasant. No
earthly Khan on earth affords them a home. They look for a heavenly home,
and in the many mansions of the Father’s house they shall find eternal
rest.

Here we see that sheltering home to which the names of these stars point;
where the assembled thousands (_Ma’alaph_) shall be received into the true
_Klaria_, even the “everlasting habitations.”

These are now to be shown to us.

1. URSA MINOR (The Little Bear).

_The Lesser Sheepfold._

Here we come to another grievous mistake, or ignorant perversion of
primitive truth, as shown in the ancient names of these two
constellations.

It is sufficient to point to the fact that no Bear is found in any
Chaldean, Egyptian, Persian, or Indian Zodiacs, and that no bear was ever
seen with such a tail! No one who had ever seen a bear would have called
attention to a tail, such as no bear ever had, by placing in its very tip
the most important, wondrous, and mysterious Polar Star, the central star
of the heavens, round which all others revolve. The patriarchal
astronomers, we may be sure, committed no such folly as this.

The primitive truth that there were _two_, or a pair of constellations is
preserved; and that of these two, one is larger, and the other smaller.
But what were they? We have the clue to the answer in the name of the
brightest star of the larger constellation, which is called _Dubheh_. Now
_Dubheh_ means _a herd of animals_. In Arabic, _Dubah_ means _cattle_. In
Hebrew, דֹּבֶר, _Dōhver_, is _a fold_; and hence in Chaldee it meant
_wealth_. The Hebrew דֹּבֶא, _Dōhveh_, means _rest_ or _security_; and
certainly there is not much of either to be found or enjoyed with bears!
The word occurs in Deut. xxxiii. 25: “As thy days so shall thy strength
be.” The Revised Version gives in the margin, “So shall _thy rest_ or
_security_ be.” This accords with what we have already seen under
“CANCER”: “Couching down between the sheepfolds,(71) he saw a resting‐
place that it was good.”

Here are the two Sheepfolds, then; the Greater fold, and Lesser; and here
is the _rest_ and _security_ which the flocks will find therein.

But in Hebrew there is a word very similar in sound, though not in
spelling—דֹּב or דּוֹב, _dōhv_, which means _a bear_! So we find in Arabic
_dub_; Persian, _deeb_ and _dob_. We can see, therefore, how the Hebrew
_Dōhver_, _a fold_, and _Dōhv_, _a bear_, were confused; and how the
Arabic _Dubah_, _cattle_, might easily have been mistaken by the Greeks,
and understood as a bear.

[Illustration]

Plate 36: URSA MINOR

The constellation, which we must therefore call THE LESSER SHEEPFOLD,
contains 24 stars, _viz._, one of the 2nd magnitude, two of the 3rd, four
of the 4th, etc.

The brightest star, α (at the point of the tail), is the most important in
the whole heavens. It is named _Al Ruccaba_, which means _the turned_ or
_ridden on_, and is to‐day the Polar or central star, which does not
revolve in a circle as does every other star, but remains, apparently,
fixed in its position. But though the star does not revolve like the
others, the central point in the heavens is very slowly but steadily
moving. When these constellations were formed the Dragon possessed this
important point, and the star α, in _Draco_, marked this central point.
But, by its gradual recession, that point is sufficiently near this star
_Ruccaba_, in the _Lesser Sheepfold_, for it to be what is called “the
Polar Star.” But, how could this have been known five or six thousand
years ago? How could it have been known when it received its name, which
means _the turned_ or _ridden on_? That it was known is clear: so likewise
was it made known in the written Word that the original blessing included
not merely the multiplication of the seed of faithful Abraham, but it was
then added, “And thy seed shall possess the gate of his enemies” (Gen.
xxii. 17).

This star was called by the Greeks Κυνόσουρα, the “_Cynosure_.” ARATUS
seems to apply this term to the whole of the seven stars of the _Lesser
Bear_. Mr. Robert Brown, Junr., shows(72) that Κυνόσουρα, once supposed to
be Hellenic, is non‐Hellenic, and possibly Euphratean in origin, from a
word which he transliterates _An‐nas‐sur‐ra_, and renders it, “as it
literally means, _high in_ rising, _i.e._, in heavenly position.” Is not
this the primitive truth of the Revelation? Will not this Lesser Fold be
high, yea, the highest in heavenly position?

The Polar Star has been removed from the Dragon, and is now in _the Lesser
Fold_; and when the Dragon shall be cast down from the heavens, the
heavenly seed will be safely folded there. But this is _the Lesser
Sheepfold_. These are they who all through the ages have been “partakers
of the heavenly calling,” who desired a better country, that is, a
_heavenly_; wherefore God “hath prepared for them a city,” the city for
which Abraham himself “looked.” This was no earthly city, but a city
“whose builder and maker is God” (Heb. xi. 10‐16). These have always been
a smaller company, a “little flock,” but the kingdom shall be theirs, even
the kingdom of God, for which they now look and wait. They have not yet
“received the promises; but, having seen them afar off” by faith, they
“were persuaded of them, and embraced them, and confessed that they were
strangers and pilgrims on the earth” (Heb. xi. 13). Their Messiah has
accomplished “the redemption of the purchased possession,” and in due time
the redeemed will inherit it, “unto the praise of His glory” (Eph. i. 13).

The bright star β is named _Kochab_, which means _waiting Him who cometh_.
Other stars, not identified, are named _Al Pherkadain_ (Arabic), which
means _the calves_, or _the young_ (as in Deut. xxii. 6), _the redeemed
assembly_. Another, _Al Gedi_, means _the kid_. Another is _Al Kaid_, _the
assembled_; while _Arcas_, or _Arctos_ (from which we derive the term
_Arctic_ regions), means, according to one interpreter, _a travelling
company_; or, according to another, _the stronghold of the saved_.

But there is not only the heavenly seed, which is compared “to the stars
of heaven,” but there is the seed that is compared to “the sand of the
sea”—the larger flock or company, who will enjoy the earthly blessing.

This brings us to—

2. URSA MAJOR (The Great Bear).

_The Fold and the Flock._

Of these it is written:—

“But in Mount Zion there shall be those that escape,
And it shall be holy:
And the house of Jacob shall possess their possessions.”

(Obad. 17‐19, R.V.)

It is a large and important constellation, containing 87 stars, of which
one is of the 1st magnitude, four of the 2nd, three of the 3rd, ten of the
4th, etc. It always presents a splendid appearance, and is perhaps,
therefore, the best known of all the constellations.

In the Book of Job (ix. 9, and xxxviii. 31, 32) it is mentioned under the
name of _Ash_. “Canst thou guide _Ash_ and her offspring?” which is
rendered in the A.V., “Arcturus and his sons,” and in the R.V., “The Bear
with her train” (marg., “_sons_”). The Arabs still call it _Al Naish_, or
_Annaish_, _the assembled together_, as sheep in a fold. The ancient
Jewish commentators interpreted _Ash_ as the seven stars of this
constellation. They are called by others _Septentriones_, which thus
became the Latin word for _North_.

[Illustration]

Plate 37: URSA MAJOR

The brightest star, α (in the back), is named _Dubhe_, which, as we have
seen, means _a herd of animals_, or _a flock_, and gives its name to the
whole constellation.

The star β (below it) is named _Merach_ (Hebrew), _the flock_ (Arabic,
_purchased_).

The star γ (on the left of [Greek: beta]) is called _Phaeda_, or _Phacda_,
meaning _visited_, _guarded_, or _numbered_, as a flock; for His sheep,
like the stars, are both _numbered_ and _named_. (See Psalm cxlvii. 4.)

The star ε is called _Alioth_, a name we have had in _Auriga_, meaning _a
she goat_.

The star ζ (in the middle of the tail) is called _Mizar_, _separate_ or
_small_, and close to it _Al Cor_, _the Lamb_ (known as “g”).

The star η (at the end of the so‐called tail) is named _Benet Naish_
(Arabic), _the daughters of the assembly_. It is also called _Al Kaid_,
_the assembled_.

The star ι (in its right foot) is called _Talitha_.

The names of other stars, not identified, all give the same testimony: _El
Alcola_ (Arabic), _the sheep‐fold_ (as in Ps. xcv. 7; and c. 3); _Cab’d al
Asad_, _multitude_, _many assembled_; _Annaish_, _the assembled_;
_Megrez_, _separated_, as the flock in the fold; _El Kaphrah_,
_protected_, _covered_ (Heb. _redeemed_ and _ransomed_); _Dubheh Lachar_
(Arabic), _the latter herd_ or _flock_; _Helike_ (so called by HOMER in
the _Iliad_), _company of travellers_; _Amaza_ (Greek), _coming and
going_; _Calisto_, _the sheepfold set_ or _appointed_.

There is not one discordant voice in the rich abundance of this testimony.
We have nothing to do here with the Grecian myths about bears or wild
boars. We see only the innumerable seed _gathered_ by Him who _scattered_
(Jer. xxxi. 10).

Many are the Scriptures we might quote which speak of this gathering and
assembling of the long‐scattered flock. It is written as plainly in the
Book, as it is in the heavens. The prophecies of this gathering are as
conspicuous in the Word of God as the “_Seven Stars_” are in the sky. It
is difficult even to make a selection from the wealth of such promises;
but few are more beautiful than that in Ezek. xxxiv. 12‐16:

“As a shepherd seeketh out his flock
In the day that he is among his sheep that are scattered;
So will I seek out my sheep,
And will deliver them out of all places where they have been
scattered in the cloudy and dark day.
And I will bring them out from the people,
And gather them from the countries,
And will bring them to their own land,
And feed them upon the mountains of Israel by the rivers
And in all the inhabited places of the country.
I will feed them in a good pasture,
And upon the high mountains of Israel shall their fold be:
There shall they lie in a good fold,
And in a fat pasture shall they feed upon the mountains of Israel.
I will feed my flock,
And I will cause them to lie down, saith the Lord GOD. (Adonai
Jehovah).
I will seek that which was lost,
And bring again that which was driven away,
And will bind up that which was broken,
And will strengthen that which was sick:
But I will destroy the fat and the strong;
I will feed them with judgment.”

It is of this judgment with which this book, and indeed the whole
Revelation, ends, in the next and final chapter.

But before we come to that we have one more picture in the third
constellation of this Sign, which combines the first two in one.

3. ARGO (The Ship).

_The Pilgrims safe at Home._

This is the celebrated ship of the Argonauts, which HOMER sung nearly ten
centuries before Christ. Sir Isaac Newton puts the expedition of the
Argonauts shortly after the death of Solomon (about 975 B.C.). While Dr.
Blair’s chronology puts it 1236 B.C.

Whatever fables have gathered round the story there can be no doubt as to
its great antiquity. Some think that the story had its origin in name, as
well as in fact, from the _Ark_ of Noah and its mysterious journey. All
that is clear, when divested of mythic details, is that the sailors in
that ship, after all their dangers, and toils, and battles were over, came
back victorious to their own shores. The “golden fleece,” for which the
Argonauts went in search, tells of a treasure that had been _lost_.
“Jason,” the great captain, tells of Him who recovered it from the
_Serpent_, which guarded it with ever‐watchful eye, when none else was
able to approach it. And thus, through the fables and myths of the Greeks,
we can see the light primeval shine; and this light, once seen, lights up
this Sign and its constellations, so that their teaching cannot be
misunderstood.

ARATUS sings of _Argo_:—

“Stern‐foremost hauled; no mark of onward‐speeding ship.
Sternward she comes, as vessels do
When sailors turn the helm
On entering harbour: all the oars back‐water,
And gliding backward, to an anchor comes.”

It tells of that blessed home‐coming, when—

“The ransomed of the LORD shall return
And come to Zion with songs,
And everlasting joy upon their heads;
They shall obtain joy and gladness,
And sorrow and sighing shall flee away.”

(Isa. xxxv. 10.)

It tells of the glorious Jason,(73) of whom it is asked:

“Art thou not it which hath cut Rahab,
And wounded the dragon?
Art thou not it which hath dried the sea, the waters of the great
deep;
That hath made the depths of the sea a way for the ransomed to
pass over?
Therefore the redeemed of the LORD shall return,
And come with singing unto Zion,” etc.

(Isa. li. 9‐11.)

“For the LORD hath redeemed Jacob,
And ransomed him from the hand of him that was stronger than he.
Therefore they shall come and sing in the height of Zion
And shall flow together to the goodness of the LORD.”

(Jer. xxxi. 11, 12.)

This is the return of the great emigrant‐ship (_Argo_) and all its
_company of travellers_ (for this is the meaning of the word _Argo_).

[Illustration]

Plate 38: ARGO (the Ship)

In Kircher’s Egyptian Planisphere _Argo_ is represented by two galleys (as
we have two sheepfolds), whose prows are surmounted by rams’ heads; and
the stern of one of them ends in a fish’s tail. One of the two occupies
_four segments_ of the sphere (from Taurus to Virgo), while the other
occupies the four from Leo to Capricorn. _One half_ of the southern
meridians is occupied with these galleys and their construction and
decorations. Astronomers tell us that they carry us back, the one to the
period when the Bull opened the year (to which time VIRGIL refers); and
the other to the _same_ epoch, when the summer solstice was in Leo—“an era
greatly antecedent to the Argonautic expedition. How else, they ask, do we
account for the one ship having her prow in the first Decan of _Taurus_,
and her poop in the last Decan of _Leo_? or for one galley being freighted
with the installed _Bull_, and the other with the solstitial _Lion_?”(74)

These are the words of an astronomer who knows nothing whatever of our
interpretation of the heavens which is set forth in this work.

It will indeed be a large vessel, the true _Argo_, with its _company of
travellers_, “a great multitude which no man can number.” All this is
indicated by the immense size of the Constellation, as well as by the
large number of its stars. There are 64 stars in _Argo_ (reckoning by the
Britannic catalogue); one of the 1st magnitude, six of the 2nd, nine of
the 3rd, nine of the 4th, etc. Only a small part of the ship’s poop is
visible in Britain.

Its brightest star, α (near the keel), is called _Canopus_ or _Canobus_,
which means _the possession of Him who cometh_. Other star‐names, not
identified, are—_Sephina_, _the multitude_ or _abundance_; _Tureis_, _the
possession_; _Asmidiska_, _the released who travel_; _Soheil_ (Arabic),
_the desired_; and _Subilon_, _the Branch_.

Is not all this exactly in harmony with the rest of this sign? And is not
this what is written in the Book?

“Therefore, fear thou not, O My servant Jacob, saith the LORD;
Neither be dismayed, O Israel:
For, lo, I will save thee from afar,
And thy seed from the land of their captivity;
And Jacob shall return and be in rest,
And be quiet, and none shall make him afraid,
For I am with thee, saith the LORD, to save thee.”

(Jer. xxx. 10, 11.)

“Lift up thine eyes round about, and see;
All they gather themselves together, they come to thee;
Thy sons shall come from far,
And thy daughters shall be nursed at thy side,
Then thou shalt see, and flow together,
And thine heart shall fear and be enlarged;
Because the abundance of the sea shall be converted unto thee....
Who are these that fly as a cloud?
And as doves to their windows?
Surely the isles shall wait for me,
And the SHIPS of Tarshish first, to bring thy sons from far.”

(Isa. lx. 4, 5, 8, 9.)

The whole chapter (Isa. lx.) should be read if we wish to understand the
great teaching of this Sign, which tells of Messiah’s secured possessions,
the safe folding of His blood‐bought flock, the blessed return of His
pilgrims, and their abundant entrance into everlasting rest.

“There is a blessed home
Beyond this land of woe,
Where trials never come,
Nor tears of sorrow flow;
Where faith is lost in sight,
And patient love is crowned,
And everlasting light
Its glory throws around.

O joy, all joys beyond,
To see the Lamb who died,
And count each sacred wound
In hands, and feet, and side;
To give to Him the praise
Of every triumph won,
And sing through endless days
The great things He hath done.

Look up, ye saints of God,
Nor fear to tread below
The path your Saviour trod
Of daily toil and woe;
Wait but a little while
In uncomplaining love,
His own most gracious smile
Shall welcome you above.”

Chapter IV. The Sign LEO (The Lion).

_Messiah’s Consummated Triumph._

Here we come to the end of the circle. We began with Virgo, and we end
with Leo. No one who has followed our interpretation can doubt that we
have here the solving of the Riddle of the Sphinx. For its _Head_ is Virgo
and its _Tail_ is Leo!

In Leo we reach the end of the Revelation as inspired in the Word of God;
and it is the end as written in the heavens.

BAILLY (_Astronomy_) says, “the Zodiac must have been first divided when
the sun at the summer solstice was in 1° Virgo, where the woman’s head
joins the Lion’s tail.”

As to its antiquity there can be no doubt. JAMIESON says, “the Lion does
not seem to have been placed among the Zodiacal symbols, because Hercules
was fabled to have slain the Nemean Lion. It would seem, on the contrary,
that Hercules, who represented the Sun, was said to have slain the Nemean
Lion, because _Leo_ was already a Zodiacal sign. Hercules flourished 3,000
years ago, and consequently posterior to the period when the summer
solstice accorded with _Leo_.” (_Celestial Atlas_, p. 40).

There is no confusion about _this_ sign. In the ancient Zodiacs of Egypt
(Denderah, Esneh) and India we find the Lion. The same occurs on the
Mithraic monuments, where Leo is _passant_, as he is in Moor’s Hindu, and
Sir William Jones’s Oriental Zodiacs. In Kircher’s Zodiacs he is
_courrant_; in the Egyptian Zodiacs he is _couchant_.

In the Denderah Zodiac he is treading upon a serpent, as shown in Mr.
Edward Cooper’s _Egyptian Scenery_.

[Illustration]

Plate 39: LEO (the Lion)

Its Egyptian name is _Pi Mentekeon_, which means _the pouring out_. This
is no pouring out or inundation of the Nile, but it is the pouring out of
the cup of Divine wrath on that Old Serpent.

This is the one great truth of the closing chapter of this last Book. It
is

THE LION OF THE TRIBE OF JUDAH AROUSED FOR THE RENDING OF THE PREY.

His feet are over the head of _Hydra_, the great Serpent, and just about
to descend upon it and crush it.

The three constellations of the Sign complete this final picture:

1. _Hydra_, the old Serpent destroyed.

2. _Crater_, _the Cup_ of Divine wrath poured out upon him.

3. _Corvus_, the Bird of prey devouring him.

The Denderah picture exhibits all four in one. The Lion is presented
treading down the Serpent. The Bird of prey is also perched upon it, while
below is a plumed female figure holding out _two cups_, answering to
_Crater_, the cup of wrath.

The hieroglyphics read _Knem_, and are placed underneath. _Knem_ means
_who conquers_, or _is conquered_, referring to the victory over the
serpent. The woman’s name is _Her‐ua_, _great enemy_, referring to the
great enemy for which her two cups are prepared and intended.

The Hebrew name of the sign is _Arieh_, which means _the Lion_. There are
six Hebrew words for Lion,(75) and this one is used of the Lion _hunting
down his prey_.

The Syriac name is _Aryo_, _the rending Lion_, and the Arabic is _Al
Asad_; both mean _a lion coming vehemently_, _leaping forth as a flame_!

It is a beautiful constellation of 95 stars, two of which are of the 1st
magnitude, two of the 2nd, six of the 3rd, thirteen of the 4th.

The brightest star, α (on the Ecliptic), marks the heart of the Lion
(hence sometimes called by the moderns, _Cor Leonis_, _the heart of the
Lion_). Its ancient name is _Regulus_, which means _treading under foot_.
The next star, β, also of the 1st magnitude (in the tip of the tail), is
named _Denebola_, _the Judge_ or _Lord who cometh_. The star γ (in the
mane) is called _Al Giebha_ (Arabic), _the exaltation_. The star δ (on the
hinder part of the back) is called _Zosma_, _shining forth_.

Other stars, not identified, are named _Sarcam_ (Hebrew), _the joining_;
intimating that here is the point where the two ends of the Zodiacal
circle have their _joining_. Another star has the name of _Minchir al
Asad_ (Arabic), _the punishing_ or _tearing of the Lion_. Another is
_Deneb Aleced_, _the judge cometh who seizes_. And another is _Al Dafera_
(Arabic), _the enemy put down_.

What can be more expressive? What can be more eloquent? All is harmony,
and all the names unite in pointing us to what is written of “the Lion of
the Tribe of Judah.”

And why is Messiah thus called? Because it is applied to Him in Rev. v. 5
in connection with His rising up for judgment: and because the Lion is
known to have been always borne upon the standard of Judah, whether in the
wilderness (Num. ii.) or in aftertimes.

In Israel’s dying blessing the prophetic words foretold of Judah:

“Thy hand shall be on the neck of thine enemies; ...
Judah is a lion’s whelp;
From the prey, my son, thou art gone up.
He stooped down, he couched as a lion,
And as an old lion; who shall rouse him up?”

(Gen. xlix. 8, 9.)

In the prophecy of Balaam (Num. xxiv. 8, 9), we read:

“He shall eat up the nations his enemies,
And shall break their bones,
And pierce them through with his arrows,
He couched, he lay down as a lion,
And as a great lion; who shall stir him up?”

The same testimony is borne by the Prophet Amos:

“Will a lion roar in the forest when he hath no prey?
Will a young lion cry out of his den, if he hath taken nothing?...
The lion hath roared, who will not fear?”

(Amos iii. 4, 8.)

When “the Lion of the tribe of Judah” is roused up for the rending, the
Spirit describes the scene in Isa. xlii. 13:

“The LORD shall go forth as a mighty man,
He shall stir up jealousy like a man of war;
He shall cry, yea, roar;
He shall prevail against His enemies.”

And this is what is meant and included when the Elder says for John’s
comfort, “the Lion of the Tribe of Judah _hath prevailed_,” and hence, is
“worthy ... to receive power, and riches, and wisdom, and strength, and
honour, and glory, and blessing” (Rev. v.).

Whether we look, therefore, at the primeval Revelation in the heavens, or
at the later Revelation in the Word, the story is one and the same.

And what we see of Leo and his work in both, we find developed and
described in the three constellations of the Sign.

1. HYDRA (The Serpent).

_The Old Serpent Destroyed._

The time has at length come for the fulfilment of the many prophecies
pictured in the heavens: and in its three final constellations we see the
consummation of them all in the complete destruction of the Old Serpent,
and all his seed, and all his works.

[Illustration]

Plate 40: HYDRA (the Serpent), CRATER (the Cup), CORVUS (the Raven)

It is the special work of the Messiah, as “the Lion of the tribe of
Judah,” to trample it under foot.

It is pictured as _the female serpent (Hydra)_, the mother and author of
all evil. _Hydra_ has the significant meaning, _he is abhorred_!

It is an immense constellation extending for above 100 degrees from east
to west, beneath the Virgin, the Lion, and the Crab. It is composed of 60
stars; one of the 2nd magnitude, three of the 3rd, twelve of the 4th, etc.

The brightest star, α (in the heart of the Serpent), is sometimes called
by the moderns _Cor Hydræ_ on that account. Its ancient name is _Al Phard_
(Arabic), which means _the separated_, _put away_. Another is called _Al
Drian_, _the abhorred_. Another star is named _Minchar al Sugia_, _the
piercing of the deceiver_.

There can be no doubt as to what is taught by the constellation of Hydra,
nor is it necessary to quote the Scriptures concerning the destruction of
the Serpent. We pass on to consider the second.

2. CRATER (The Cup).

_The Cup of Divine wrath Poured out upon Him._

“God is the Judge.
He putteth down one, and setteth up another,
FOR IN THE HAND OF THE LORD THERE IS A CUP,
And the wine is red; it is full of mixture,
And He poureth out of the same:
But the dregs thereof, all the wicked of the earth shall wring
them out and drink them.”

(Ps. lxxv. 8.)

“Upon the wicked he shall rain snares,
Fire and brimstone, and a horrible tempest:
THIS SHALL BE THE PORTION OF THEIR CUP.”

(Ps. xi. 6.)

This is no fabled wine‐cup of Bacchus; but it is “The cup of His
indignation” (Rev. xiv. 10); “The cup of the wine of the fierceness of his
wrath” (Rev. xvi. 19). This is what we see set forth in this
constellation. The Cup is wide and deep, and fastened on by the stars to
the very body of the writhing serpent. The same stars which are in the
foot of the Cup form part of the body of Hydra, and are reckoned as
belonging to both constellations.

This Cup has the significant number of _thirteen_ stars (the number of
Apostacy). The two—_Al Ches_ (α), which means _the Cup_, and (β)—determine
the bottom of the Cup.

3. CORVUS (The Raven).

_The Birds of Prey devouring the Serpent._

Here is the final scene of judgment. We have had _Zeeb_; _the Wolf_; now
we have _Oreb_, _the Raven_. _Her‐na_ is its name in the Denderah Zodiac.
_Her_, means _the enemy_; and _Na_, means _breaking up_ or _failing_. That
is to say, this scene represents _the breaking up_ of the enemy.

There are nine stars (the number of _judgment_) in this constellation. The
bright star α (in the eye) is called _Al Chibar_ (Arabic), _joining
together_, from the Hebrew _Chiba_ (Num. xxiii. 8), which means
_accursed_. This star, then, tells of _the curse inflicted_. The star β
(in the right wing) is called _Al Goreb_ (Arabic), from Hebrew _Oreb_,
_the Raven_. A third star is named _Minchar al Gorab_ (Arabic), and means
_the Raven tearing to pieces_.

This brings us to the end. There is nothing beyond this. Nothing remains
to be told. We know from the Word of God that—

“The eye that mocketh at his father,
And despiseth to obey his mother,
The ravens of the valley shall pick it out.”

(Prov. xxx. 17.)

We remember how David said to the Giant Goliah—a type of this enemy of
God’s people—“I will smite thee, and take thy head from thee; and I will
give the carcases of the host of the Philistines this day unto the fowls
of the air, and to the wild beasts of the earth” (1 Sam. xvii. 46).

When the great day of this judgment comes, an angel standing in the sun
will cry “to all the fowls that fly in the midst of heaven, Come, and
gather yourselves together unto the supper of the great God; that ye may
eat the flesh of kings, and the flesh of captains, and the flesh of mighty
men, and the flesh of horses, and of them that sit on them, and the flesh
of all men, both free and bond, both small and great” (Rev. xix. 17, 18).

And after these awful words shall be fulfilled, in the closing words of
the prophecy of Isaiah, Jehovah foretells us how—

“They shall go forth, and look upon the carcases of the men that
have transgressed against Me;
For their worm shall not die,
Neither shall their fire be quenched;
And they shall be an abhorring unto all flesh.”

This is the teaching of the whole Sign of LEO! It is all summed up in Jer.
xxv. 30‐33:—

“Therefore prophesy against them all these words, and say unto
them,
The LORD shall roar from on high,
And utter His voice from His holy habitation;
He shall mightily roar upon His habitation;
He shall give a shout, as they that tread the grapes,
Against all the inhabitants of the earth.
A noise shall come even to the ends of the earth;
For the LORD hath a controversy with the nations,
He will plead with all flesh;
He will give them that are wicked to the sword, saith the LORD.
Thus saith the LORD of hosts,
Behold, evil shall go forth from nation to nation,
And a great whirlwind shall be raised up from the coasts of the
earth.
And the slain of the LORD shall be at that day from one end of the
earth
Even to the other end of the earth;
They shall not be lamented, neither gathered, nor buried;
They shall be dung upon the ground.”

Here is the conclusion of the whole matter! Here is the final triumph of
the Son of Man in the consummated victory of the Seed of the woman:
“Worthy is the Lamb that was slain to receive power, and riches, and
wisdom, and strength, and honour, and glory, and blessing” (Rev. v. 12).

“O what a bright and blessed world
This groaning earth of ours will be,
When from its throne the tempter hurled,
Shall leave it all, O Lord, to Thee!

But brighter far that world above,
Where we, as we are known, shall know;
And, in the sweet embrace of love,
Reign o’er this ransomed earth below.

O blessed Lord! with longing eyes
That blissful hour we wait to see;
While every worm or leaf that dies
Tells of the curse, and calls for Thee.

Come, Saviour! Then o’er all below
Shine brightly from Thy throne above,
Bid heaven and earth Thy glory know,
And all creation feel Thy love.”

SUMMARY.

Man has ever sought to rob Christ of His glory. He has long since done his
best to obliterate His name and His work from the Revelation which had
been written in the stars of light. When He humbled Himself, and came as
the promised Seed of the woman, men “saw no beauty in Him that they should
desire Him.” And these were _religious_ men. It was religious men, not the
common rabble, whom the Old Serpent made use of to wound Him in the heel.
The Devil could not touch Him himself; he must use them as his
instruments; and it was only _religious_ men that could be so used.

It was the “chief priests and scribes,” men learned in the Scriptures,
whose very knowledge of the Word was used to compass His death amongst the
babes at Bethlehem (Matt. ii. 4‐6).

It was the same priests and scribes who were used to put Him to death, and
give the long‐prophesied wound in the heel.

Religion without Christ is enmity against God! Knowledge of the Scriptures
where the heart is not subject to Christ, and where Christ is not seen in
them, is powerless and lifeless. It is true of the Scriptures, as it will
be of the heavenly Jerusalem—“THE LAMB IS THE LIGHT THEREOF” (Rev. xxi.
23).

The Church of Rome has been used of the great enemy to rob the Lamb of God
of His promised glory. JEROME, in his Latin translation of the Bible (405
A.D.), wrote “_ipse_,” HE, in Gen. iii. 15, as the “bruiser of the
serpent’s head.” And, in spite of the fact that JEROME himself so quotes
it in his commentary, and that it is _masculine_ in all the other ancient
translations of the Bible, Rome has first corrupted JEROME’S Vulgate by
changing the “e” into “a,” and putting “_ipsa_” (she) instead of “_ipse_”
(He); then she has so translated this corruption and perpetuated this
perversion in various languages! So that in all her versions, in her
pictures and statues, in the decree of Pope Pius IX., which promulgated
the dogma of the “_immaculate conception of the Virgin Mary_,” this lie of
the Old Serpent has been foisted on unnumbered thousands of deluded souls,
who have thereby been deceived into putting Mary in the place of Jesus;
the “co‐Redemptress” in the place of the Redeemer; the creature in the
place of the Creator; the woman in the place of the woman’s Seed;—until
the outcome is reached by emblazoning, in huge gilt letters, on the
outside of a large church in Rathmines, Dublin, “MARIÆ PECCATORUM
REFUGIUM,” to Mary the Refuge of Sinners!

So complete has been the success of the subtlety of the Serpent, that he
has beguiled thousands of Protestants to unite in circulating these
_corrupted versions as the Word of God_, thus giving currency to the
Devil’s lie. This is done on the plea of expediency, in order that these
versions might come to many as Protestant truth instead of Popish error;
but thus misleading those who were seeking for light, while confirming
Papists in their darkness.

But through all the “wisdom of the Serpent” we can detect his lie. It is
very thinly veiled, and the Old Serpent has not succeeded in blinding the
eyes which the Spirit of God has opened. True, we see in all Rome’s
pictures and statues the foot of Mary, on the Serpent’s head, but the foot
is not _coming down_, nor is the head _crushed_! Rather is the woman’s
foot resting on its head; and the woman herself supported by the Serpent.

The whole system of Mary‐anity is thus seen to be the outcome of the
Serpent’s wisdom in opposition to the true Christ‐ianity.

How different are the primeval star‐pictures of the heavens. There, the
club is lifted up, the foot is coming down, yea, the foot is actually
planted upon the enemy, treading the Scorpion under foot.

Rome may corrupt the words of the Book, but she cannot touch the stars of
heaven! The Devil himself cannot move them from their places. He may
choose and use his servants and agents for corrupting the Scriptures
written in the Book, but he cannot change the Revelation of the stars.

There,—no woman’s foot is seen upon the Serpent’s head! There,—no woman
usurps the place of the all‐glorious Redeemer!

In _Ophiuchus_ we see HIM in dread conflict with the Serpent, and we see
HIS foot upon the Scorpion’s heart (SCORPIO). We see HIM, the Risen Lamb
(ARIES), binding _Cetus_, the great Monster of the Deep; we see HIM in the
glorious _Orion_, whose foot is coming down on the enemy’s head (_Lepus_);
we see HIM in the Lion of the Tribe of Judah (LEO), about to tread down
that Old Serpent (_Hydra_) the Devil; we see HIM in the mighty _Hercules_,
who has his foot on the head of the _Dragon_ (_Draco_), and his up‐lifted
club about to inflict the long‐threatened blow; we see HIM crowned in
_Cepheus_, with all His enemies subdued, and His right foot planted upon
the Polar Star!

True, we do see a WOMAN in this heavenly and Divine revelation; for there
are four women. Two are connected with the REDEEMER, and two with the
REDEEMED. The Redeemer is seen in the one (VIRGO) as the “promised Seed”;
in the other (_Coma_), He is seen as the child born, the Son given. The
Redeemed are represented in one as a captive _chained_ (_Andromeda_), with
no power to wage conflict with an enemy, but a prey to every foe; in the
other (_Cassiopeia_), she is _enthroned_, with no necessity for conflict.
For with one hand she waves the palm of a victory which another
(_Perseus_) has wrought on her behalf, while with her right hand she is
preparing and making herself ready for “the marriage of the Lamb.”

Thus pure and undefiled is this primeval fountain of Divine truth. Thus
harmonious is it with the written Word of God. And He who gave them both
to enlighten a dark world which lieth in the power of this wicked one, has
filled both with one subject—“The sufferings of Christ and the glory that
should follow.”

These are set forth by the Holy Spirit in a double sevenfold expansion of
the prophetic promise of Gen. iii. 15, giving seven steps in His
humiliation and seven in His glorification (Phil. ii. 5‐11(76)).

CHRIST JESUS,

1. Who, being in the form of God, thought it not robbery (a thing
to be grasped at and held) to be equal with God;

2. But made Himself of no reputation (Gr. _emptied Himself_),

3. And took upon Him the form of a servant,

4. And was made in the likeness of men:

5. And being found in fashion as a man. He humbled Himself.

6. And became obedient unto death,

7. Even the death of the cross.

WHEREFORE

1. God also hath highly exalted Him,

2. And given Him a name which is above every name:

3. That at the name of Jesus every knee should bow,

4. Of things in heaven,

5. And things on earth,

6. And things under the earth;

7. And that every tongue shall confess that Jesus Christ is Lord,
to the glory of God the Father.

Amen.

“Come, then, and, added to Thy many crowns,
Receive yet one, the crown of all the earth,
Thou who alone art worthy! It was thine
By ancient covenant, ere Nature’s birth;
And Thou hast made it Thine by purchase since,
And overpaid its value with Thy blood.
Thy saints proclaim Thee king; and in their hearts
Thy title is engraven with a pen
Dipp’d in the fountain of eternal love.
Thy saints proclaim Thee king; and Thy delay
Gives courage to their foes, who, could they see
The dawn of Thy last advent, long desired,
Would creep into the bowels of the hills,
And flee for safety to the falling rocks.”

“Come, then, and, added to Thy many crowns,
Receive yet one, as radiant as the rest,
Due to Thy last and most effectual work,
Thy Word fulfilled, the conquest of a world.”

(_Cowper._)

“FOR SIGNS AND FOR SEASONS.”

We have seen the great truths which are taught from the position, and
forms, and names of the heavenly bodies. There are also truths to be
learnt from their _motions_.

When God created them and set them in the firmament of heaven, He said, in
Gen. i. 14—

“Let them be for signs and for seasons.”

Here the word “signs” is _othoth_ (אֹתֹת, plural of אוֹת, _oth_, from the
root אֳתֳת, _to come_). Hence, _a sign of something_ or _some One to
come_. In Jer. x. 2 Jehovah says, “And be not dismayed _at the signs_
(וּמֵאתוֹת) of the heavens, for the heathen are dismayed at them.” The
word “seasons” does not denote merely what we call the four seasons of the
year, but _cycles_ of time. It is מוֹעֵד, _appointed time_ (from the verb
יָעַד, _to point out_, _appoint_). It occurs three more times in Genesis,
each time in connection with the promised Seed—

Gen. xvii. 21, “_At_ this _set time_ in the next year”;

Gen. xviii. 14, “_At the time appointed_ I will return”; and

Gen. xxi. 2, “_At the set time_ of which God had spoken.”

Gen. i. 14 is therefore, “They (the sun, moon, and stars) shall be for
signs (things to come) and for cycles (appointed times).”

Here, then, we have a distinct declaration from God, that the heavens
contain not only a Revelation concerning _things to come_ in the “Signs,”
but also concerning _appointed times_ in the wondrous movements of the
sun, and moon, and stars.

The motions of the sun and moon are so arranged that at the end of a given
interval of time they return into almost precisely the same position, with
regard to each other and to the earth, as they held at the beginning of
that interval. “Almost precisely,” but not quite precisely. There will be
a slight outstanding difference, which will gradually increase in
successive intervals, and finally destroy the possibility of the
combination recurring, or else lead to combinations of a different
character.

Thus the daily difference between the movement of the sun and of the stars
leads the sun back very nearly to conjunction with the same star as it was
twelve months earlier, and gives us the cycle of the year. The slight
difference in the sun’s position relative to the stars at the end of the
year, finally leads the sun back to the same star at the same time of the
year, _viz._, at the spring equinox, and gives us the great precessional
cycle of 25,800 years.

So, too, with eclipses. Since the circumstances of any given eclipse are
reproduced almost exactly 18 years and 11 days later, this period is
called an _Eclipse Cycle_, to which the ancient astronomers gave the name
of _Saros_;(77) and eclipses separated from each other by an exact cycle,
and, therefore, corresponding closely in their conditions, are spoken of
as being one and the same eclipse. Each _Saros_ contains, on the average,
about 70 ± eclipses. Of these, on the average, 42 ± are solar and 28 ± are
lunar. Since the _Saros_ is 11 days (or, more correctly, 10.96 days)
longer than 18 years, the successive recurrences of each eclipse fall 11
days later in the year each time, and in 33 _Sari_ will have travelled on
through the year and come round very nearly to the original date.

But as the _Saros_ does not reproduce the conditions of an eclipse with
absolute exactness, and as the difference increases with every successive
return, a time comes when the return of the _Saros_ fails to bring about
an eclipse at all. If the eclipse be a solar one before this takes place,
a new eclipse begins to form a month later in the year than the old one,
and becomes the first eclipse of a new series.

This is the history of one such eclipse: On May 15 (Julian), 850 A.D.,
there was a (new) eclipse of the sun, and it occurred as a _partial_
eclipse. On August 20 (Julian), 1012 A.D., this new eclipse became
_total_. From that time it has been an _annular_ eclipse, the latitude of
the central shadow gradually shifting southward from the north, until on
December 17 (Julian), 1210, it had reached N. Lat. 24°. It turned
northward again after 1210, until March 14 (Julian), 1355, when it fell in
N. Lat. 43°. Then it turned south, and has moved steadily in that
direction, until on March 18 (Greg.), 1950, its last appearance as an
annular eclipse will take place. On May 22 (Greg.), 2058, it will fall so
far from the node that a new eclipse will follow it on June 21. It will
make three more appearances as an ever‐diminishing partial eclipse, and be
last seen on June 24 (Greg.), 2112. Its total life‐history, therefore,
will have been 1,262 years and 36 days, and will have occupied 70 _Sari_.

In the above life‐history of an eclipse(78) there is not the slightest
difficulty as to its identification. The _Saros_ shows no break, and no
interruption; nor does the character of the eclipse suffer any abrupt
change. The district over which it is visible moves in a slow and orderly
fashion from occurrence to occurrence over the earth’s surface.

Now the important point is this, that if we take the prophetic reckoning
of 360 days to the year, we have the following significant Biblical
numbers:—

In the first place, we already have the 70 ± _Sari_ divided into two
portions of 33 + 37.

A perfect cycle is accomplished in 33 _Sari_, or 595 years, when the
eclipse, by a series of unbroken _Sari_, has accomplished a passage
through the year of 360 days; or, if we reckon only the whole numbers,
_i.e._, the 18 completed years, we have for the 33 _Sari_ the period of
594 years, while the remaining portion of 37 _Sari_ makes 666 years (37 x
18) ; and the whole 70 ± _Sari_ makes 1,260 years (594 + 666).(79)

We have then the following figures:—

18 x 33 = 594 years.
18 x 37 = 666 years.
18 x 70 = 1260 years.

Independently of this, we also know that 1,260 years is a soli‐lunar
cycle, so exact that its epact, or difference, is only 6 hours!

There must, therefore, be something significant in these numbers, _e.g._,
70; in the number 1,260, with its divisions, not into two equal parts, but
into 594 and 666; as also in its double, 2,520.

There must be something to be learned in the occurrence and repetition of
these heavenly cycles, which for nearly 6,000 years have been constantly
repeated in the heavens, especially when we find these same numbers very
prominently presented in the Word of God in connection with the fulfilment
of prophecy.

We have the great “seven times” (2,520) connected with the duration of
Israel’s punishment, and of the Gentiles’ power. We have in Daniel and the
Apocalypse the half of this great period presented as “days” (1,260), as
“months” (42), and as “times,” or years (3‐½).

Futurists believe that these “days” and “months,” etc., _interpret for us_
the purposes and counsels of God as connected with “the time of the end,”
and as meaning literal “days” and “months,” etc.

Historicists take these terms and themselves _interpret the numbers_, in
the sense of a “day” being put for a _year_, and they believe that these
“1,260 days” will be fulfilled as 1,260 _years_.

One party boldly and ungraciously charges the other with teaching “_The
Fallacies of Futurism_”; while the other might well retort with a
reference to the _Heresies of Historicism_.

But is there any necessity for the existence of two hostile camps? Is it
not possible that there may be what we may call a _long_ fulfilment in
years? And is it not more than probable that in the time of the end, the
crisis, there will also be a _short_ and literal fulfilment in days?

We firmly believe that there will be this literal and _short_ fulfilment.
We believe that when God says “days,” He means _days_; and that when He
says “42 months,” He means _months_, and not 1,260 years. In all of the
passages referred to by historicists in support of what is called “the
year‐day theory,” the Holy Spirit uses these words “days” and “years” in
the sense of days and years. In the two particular instances of Israel’s
wanderings (Num. xiv. 34), and Ezekiel’s prophesying (Ezek. iv. 6), He
chooses to take the _number_ of days as denoting the _same number_ of
years; but He does not tell us that we are to do the same in other cases!
He only asserts His sovereignty by thus acting, while we only show our
presumption in taking His sovereign act as a general principle.

But while fully believing in the _short_ fulfilment, we are quite prepared
to admit that there may be a _long_ fulfilment _as well_; and that, owing
to the wondrous harmony, and marvellous correspondence, and infinite
wisdom of all the works and ways of God, there may be a fulfilment, or
rather a “filment,” if we may coin the word, in years, which will be only
a foreshadowing of the literal _ful_‐filment afterwards to take place in
_days_.

If historicists will allow us this liberty as to _interpretation_, and
permit us to believe that God means what He says, we will give them some
remarkable evidence in support of their views, by way of _application_. In
other words, if they will allow us to _interpret_ “days” as meaning days,
we will gladly allow them, and be at one with them, in _applying_ them to
years. So that while we believe the _interpretation_ to mean “days,” and
to teach a _short_ fulfilment at the time of the end, we will thankfully
admit an _application_ which shall take these days as foreshowing a _long_
fulfilment in years.

In _applying_, then, these significant numbers (42, 70, 594, 666, 1,260,
and 2,520) to years, from what point or date shall we begin to reckon the
“_times of the Gentiles_” (Luke xxi. 24)? That there are such definite
“times” the words of the Lord Jesus show, when He says, “Jerusalem shall
be trodden down of the Gentiles, until the times of the Gentiles be
fulfilled.” (Luke xxi. 24). That there are “seven times” of Gentile
dominion is more than intimated by the symbolic episode in the life of
Nebuchadnezzar as recorded in Dan. iv.; and that there are “seven times”
of Israel’s punishment is clearly stated in Lev. xxvi. 18. “Seven times,”
according to the Historicist school of interpreters, are equal to 2,520
years.

Instead of asking where they begin, let us first note the fact that it is
_duration_ which is emphasised in the Scriptures rather than _chronology_;
and look at the duration of these years independently of, and before we
attempt to fix, their beginning and ending.

In Daniel ii. and vii. it is shown first to Nebuchadnezzar in a “dream,”
and afterwards to God’s servant the prophet in a “vision,” that Israel was
to be put on one side and become “Lo‐Ammi” (_not My people_), while
government was to be put into the hands of the Gentiles. Jerusalem was the
central point of both these great and solemn facts. That is to say, during
2,520 years, while Jerusalem should remain in the power of the Gentiles,
Israel could be “no more a nation” in possession of their land and city.

We know, as a matter of fact, that to‐day Jerusalem is in the hands of the
Turks, and that it is still “trodden down of the Gentiles.”

If we ask how long it shall continue to be “trodden down”? how long it
will be before Israel shall again possess their city and their land?—the
answer brings us at once to the heart of our subject.

In seeking to determine both duration and chronology, it is necessary to
plant our feet on sure ground. To do this, let us take a point on which
all are agreed.

There is _one_ date which is universally accepted; and concerning which
the evidence is unquestioned.

ABU OBEIDA, the Mahommedan General, laid siege to Jerusalem towards the
close of 636 A.D. The city was then occupied by the Romans, who held out
for four months. When they capitulated, the Patriarch SOPHRONIUS obtained
a clause in the treaty giving security to the inhabitants, and requiring
the ratification of OMAR himself. OMAR, who had therefore to be sent for,
arrived some six months afterwards, and the delay caused the actual
delivering up of the city to take place early in the autumn of A.D.
637.(80)

The year A.D. 636‐7 is therefore the accepted date of the passing over of
Jerusalem from the Romans to the Turks.

OMAR seems to have stayed in the city only about ten days, during which he
must have given his instructions for the erection of the Mosque on the
site of the Temple. This Mosque, therefore, stands as the sign and the
symbol of the treading down of Jerusalem, and while it remains, those
times of treading down cannot be considered as fulfilled.

How steady was Israel’s decadence from Nebuchadnezzar to OMAR! Nothing
would exceed that darkest moment in Israel’s history, when Israel was well
nigh obliterated in the mighty struggles of her enemies who fought over
her inheritance. Thus OMAR becomes the great central point of the 2,520
years, whether reckoned as _Lunar_, _Zodiacal_, or _Solar_, dividing them
equally into two portions of 1,260 years.(81)

Having thus fixed the central date, which already points forward to the
end, let us go back and find the starting point, that we may the better
understand the end.

When Daniel was explaining to Nebuchadnezzar his mysterious dream, he
said, “Thou art this head of gold”! (Dan. ii. 38). This moment is
popularly, but erroneously, supposed to mark the commencement of the
Babylonian kingdom—the first of these four great Gentile powers.

But Daniel spoke of what ALREADY existed, and was _explaining the then_
condition of things. He said, “God _hath_ given thee a kingdom, power, and
strength, and glory” (Dan. ii. 37). The kingdom of Babylon had already
been in existence for more than thirty years, for its king had destroyed
Jerusalem and burnt the Temple with fire, and brought away many captives,
amongst whom was Daniel and his companions. The opening words of the book
make this very clear.

The monumental history of Babylon, as now dug up, shows that before this
it had been sometimes tributary to, and sometimes almost independent of,
Assyria. In A.M. 3352, after a severe struggle with Assurbanipal, the
Assyrian king, Babylon was once more subdued, and its king setting fire to
his palace perished in the flames. After that there was peace for twenty‐
two years, during which time Kandalanu governed Babylon in succession to
Sumas‐sum‐ukin, a son of Assurbanipal.

In A.M. 3375 (_i.e._ B.C. 627),(82) another revolt broke out, and the
Assyrian king sent a general of great ability to quell it. His name was
Nabu‐pal‐user (which means _Nebo protects his son_). He put down the
rebellion with so much skill that Assurbanipal made him governor of
Babylon. He shortly afterwards, in A.M. 3376, himself rebelled, and made
himself King of Babylon. Associating with him his son Nebuchadnezzar, they
commenced a campaign against Assurbanipal, which ended in the fall of
Nineveh and the complete subjugation of Assyria. The kingdom of Babylon,
thus commencing in B.C. 625,(83) became the first great Gentile kingdom as
foretold in Daniel.

There is practically no question, now, as to this date.

The actual _duration_ of the three kingdoms that followed—Babylon, Medo‐
Persia, and Greece, may not perhaps be so accurately determined. Their
total duration is known, because it is fixed by a known date at the other
end, but it might introduce controversial matter if we attempted to assign
to them their exact relative duration. Probably they were,
roughly:—Babylon about 90 years; Medo‐Persia about 200 years; Greece about
304 years.

We believe these to be fairly proportionate,(84) but whether they are or
not, their total amount must have been 594 years, because the undisputed
date of the battle of ACTIUM by which Augustus became the head of the
Roman Empire, was September B.C. 31. From this date Jerusalem passed
permanently under the power of Rome until the Mahommedan conquest in A.D.
636‐7.

We have, therefore, _three fixed dates_, and these decide for us the
_duration_ of the intervening periods; dividing them into the two great
Eclipse Cycles of 594 years and 666 years!

_Jerusalem under the Gentiles._

Babylon (the 1st Kingdom) commenced B.C. 625.

Battle of Actium, ending the possession of the 3rd Kingdom, B.C.
31.

_Duration_ of the three Kingdoms, Babylon, Medo‐Persia, and
Greece, together (1st Eclipse Cycle), 594 years.

Rome (the 4th Kingdom) became the possessor of Jerusalem, B.C. 31.

Mahommedan conquest of Jerusalem, ending the possession of Rome,
A.D. 636.

_Duration_ of Rome’s possession of Jerusalem (2nd Eclipse Cycle),
666(85) years.

FIRST HALF OF “THE TIMES OF THE GENTILES”, 1260 years.

Date of Mahommedan conquest of Jerusalem, A.D. 636‐7.

SECOND HALF OF “THE TIMES OF THE GENTILES” and _Duration_ of
Mahommedan possession of Jerusalem, A.D. 1260, and 1260 years.

End and “fulness” of “the times of the Gentiles”, A.D. 1896‐7, and
2520 years.

From this it appears that 1896‐7 A.D. would mark the fulfilment, and
complete the duration, of “times of the Gentiles.”

The above reckoning has the following advantages over all previous
historicist interpretations:—

1. _Controverted_ dates are excluded.

2. The _whole_ period of 2520 years is dealt with, instead of only the
latter half (1260), as is usually the case.

3. It confines these “times” to the one place where the Lord Himself put
them, _viz._, “JERUSALEM.” He said, “Jerusalem shall be trodden down of
the Gentiles, till the times of the Gentiles be fulfilled.”

These “times,” therefore, are confined to Jerusalem. This “treading down”
is confined to Jerusalem. It is not the city of Rome that is to be trodden
down for 1260 years. Why, then, should these “times” be separated from
what is characteristic of their _duration_, and applied to Rome, papal or
imperial? Why should historicists search for some act of emperors or popes
in the early part of the seventh century in order to add it to 1260, so as
to find some terminal date in or near our own times!(86)

We claim that the Lord Himself has joined these “times of the Gentiles”
with the city of “Jerusalem,” and we say, “What, therefore, God hath
joined together, let not man put asunder” (Matt. xix. 6).

When Jesus spoke of this _treading down_, it looks as though it were then
still future; for He said, “Jerusalem _shall be_ trodden down,” etc., The
occupation of Jerusalem by Babylon, Medo‐Persia, Greece, and Rome, was for
purposes of _government_ rather than for a wanton treading down.
Government on the earth was committed unto them. But when Jerusalem passed
from the government of the Roman Empire into the hands of the Turks, it
could then be said, in a very special sense, to be “trodden down.” For of
any government worthy of the name there has been none; and of desolation
and desecration the city has been full. Under the feeble rule of the
Turks, all the Gentiles seem to have combined in laying waste the holy
city.

Though Jews are returning thither in ever‐increasing numbers, they are
only strangers there. They have as yet no independent position, nor can
they make any treaties. But when these “times” shall end, it means that
they will have a position of sufficient independence to be able to make a
treaty or league with the coming Prince (Dan. ix. 27); and then the course
of events will bring on another treading down of 1260 literal “days” which
will thus have had a fore‐shadowing fulfilment in years! This is written
in Rev. xi. 2. And to save us from any misunderstanding, the time is
given, not in days, but in “_months_.”

The angel, after directing John to measure the Temple of God and the
altar, adds, “but the court which is without the Temple leave out, and
measure it not; for it is given unto the Gentiles; and the holy city shall
they tread under foot forty and two months.”

This refers to a future treading down, which will be limited to the brief
period of “forty two” literal “months,” during the time of the coming
Prince; and “in the midst” of the last week, when he shall break His
covenant with the Jews,(87) set up the “abomination of desolation” (Dan
ix. 27; which is still future in Matt. xxiv. 15), and “tread down the holy
city.”

We now desire to specially emphasize the fact that all these dates, and
their termination in a rapidly approaching fulfilment, refer ONLY TO
JERUSALEM, AND THE GENTILES, AND THE JEWS! They refer only to the end of
the Gentile possession of Jerusalem, and to the settlement of the Jews in
their own city and land.

These “times and seasons” have nothing whatever to do with “the Church of
God” (1 Thess. v. 1). The mystical Body of Christ, whenever its members
are complete, “will be taken up to meet the Lord—the Head of the Body—in
the air, so to be ever with the Lord” (1 Thess. iv. 15‐17). This glorious
event has nothing to do with any earthly sign or circumstance, so far as
the members of this mystical Body are concerned.

Therefore we are not dealing here with the coming of the Lord; either for
His saints, or with them. We are not referring to what is commonly and
erroneously called “the end of the world.” We are merely pointing out that
the end of Gentile dominion _over Jerusalem_ is drawing near! And we
cannot close our eyes to the marvellous manner in which the veil is being
removed from Jewish hearts: to the change which has come over the Jewish
nation in its attitude towards Christ and Christianity, chiefly, under
God, through the unparalleled circulation of more than a quarter of a
million copies of a new translation of the New Testament into Hebrew, by
the late Isaac Salkinson, published by the Trinitarian Bible Society, and
freely distributed by the Mildmay Mission to the Jews: to the Palestine
literature which has sprung up amongst the Jews in recent years: to the
persecutions in various countries which are stirring their nest, and
setting the nation in motion: to the organized emigration to Argentina,
which its promoters avowedly speak of as “a nursery ground for Palestine”
(_Daily Graphic_, March 10th, 1892): to the railways completed and in
course of construction in the Holy Land: to the numerous Societies and
their branches which have permeated the whole nation, which, while having
various names, have only one object—“the colonisation of Palestine.”

When we put these events side by side with the teaching of the heavens as
to the “cycles” or appointed times, we are merely showing how wonderfully
they agree with what is written in the Book, and witnessed to by great and
uncontested historic dates.

Nor are we absolutely naming a definite year or day even for these
Palestine events. After all, they can be only approximate, for man has so
misused every gift that God has ever given him, that even with such
wondrous heavenly time‐keepers he cannot really tell you what year it is!
And, besides this loss of reckoning, there is confusion as to the
commencement of the A.D. era, which makes absolute accuracy between the
A.M., B.C., and A.D. dates impossible.

Added to this, there is another point to be borne in mind, _viz._, that
when the “times of the Gentiles” shall end, Jewish independence need _not
be either immediate or complete_!

For when Nebuchadnezzar began his kingdom of Babylon in A.M. 3376 (B.C.
625), the Jews, though in their land and city, were not independent.
Nebuchadnezzar went to and fro to Jerusalem, and put down and set up whom
he would; and it was not till some thirty years afterwards that he
destroyed the City and Temple and made the people captives.

So, likewise, in the time of the end, there may be an _epanodos_. There
may be a similar period of possession without independence, a quasi‐
independence guaranteed by the Great Powers; and, for ought we know, it
may be that, in order to gain _complete_ independence, they may ultimately
make that fatal league with the coming Prince.

So that while we name the dates 1896‐7 as being significant, we are not
“fixing dates” in the ordinary sense of the term, but merely pointing out
some of “the signs of the times,” concerning which we ought not to be
ignorant.

The _true interpretation_ will in any case still remain, and will surely
be literally fulfilled in its own time. The Word of God will be
vindicated; its prophetic truth will be verified; God Himself will be
glorified; and His people saved with an everlasting salvation.

Meanwhile the members of His Body will “wait for His Son from heaven, whom
He raised from the dead, even Jesus, which delivered us from the wrath to
come” (1 Thess. i. 10). They will live “looking for that blessed hope, and
the glorious appearing of the great God and our Saviour Jesus Christ, who
gave Himself for us, that He might redeem us from all iniquity, and purify
unto Himself a peculiar people (R.V., a people for His own possession)
zealous of good works” (Titus ii. 13, 14). They will “look for the
Saviour, the Lord Jesus Christ,” from heaven, believing that there is no
hope either for “the Jew, the Gentile, or the Church of God,” or for a
groaning creation, until “the times of refreshing shall come from the
presence of the Lord; and He shall send Jesus Christ, whom the heaven must
receive until the times of restitution of all things, which God hath
spoken by the mouth of ALL HIS HOLY PROPHETS SINCE THE WORLD BEGAN” (Acts
iii. 19‐21).

“The world is sick, and yet not unto death;
There is for it a day of health in store;
From lips of love there comes the healing breath,—
The breath of Him who all its sickness bore,
And bids it rise to strength and beauty evermore.

Evil still reigns; and deep within we feel
The fever, and the palsy, and the pain
Of life’s perpetual heartaches, that reveal
The rooted poison, which, from heart and brain,
We labour to extract, but labour all in vain.

Our skill avails not; ages come and go,
Yet bring with them no respite and no cure;
The hidden wound, the sigh of pent‐up woe,
The sting we smother, but must still endure,
The worthless remedies which no relief procure,—

All these cry out for something more divine,
Which the worst woes of earth may not withstand;
Medicine that cannot fail—the oil and wine,
The balm and myrrh, growth of no earthly land,
And the all‐skilful touch of the great Healer’s hand.

Man needs a prophet: Heavenly Prophet, speak,
And teach him what he is too proud to hear.
Man needs a priest: True Priest, Thy silence break,
And speak the words of pardon in his ear.
Man needs a king: O King, at length in peace appear.”

APPENDIX. NOTE ON THE SIGN LIBRA.

On page 47 we called attention to the point that in all probability the
Sign LIBRA was a very ancient corruption.

The ancient Akkadian name for the _seventh_ month, which was the month
when the sun was in the Sign now called LIBRA, was _Tul‐ku_, which means
_the sacred mound_, or _altar_. The Akkadian name for this Sign was _Bir_,
which means _the Light_, hence, the Lamp with its light, or the Altar with
its fire.

[Illustration]

Fig. 1—The Circular Altar, in the Sign now called Libra.

Its most ancient form was a circular altar.(88) In Figure 1 we have
reproduced this,(89) and it will be at once seen that we have the original
of the disc now preserved in the _two circular scales_ which form the Sign
of LIBRA.

The next stage of the corruption is shown in the Akkadian name of
_Scorpio_ (the Scorpion)—the Sign immediately to the left of the Altar. It
was called _Gir‐tab_, which means _the Seizer and Stinger_, and the next
Figure (2), taken from an Euphratean boundary stone,(90) shows the two
Signs combined, for the Scorpion is stretching out its claws in order to
_seize_ the _Lamp_ or _Altar_.

[Illustration]

Fig. 2—The Scorpion and the Lamp. (From a Euphratean Boundary Stone.)

Thus the meaning of its name is exemplified. It is called the _Seizer and
Stinger_. And just as in the constellation above it, the Serpent is
struggling with the man, while at the same time it is stretching out its
neck to seize the crown,(91) so here the Scorpion, while trying to _sting_
the same man in the heel, is stretching out its claws to _seize_ the
altar.

A seal on a contract, nearly 700 B.C., shows this Circular Altar actually
in the grasp of the Scorpion.

[Illustration]

Fig. 3—Scorpion and Lamp. (From an Euphratean Seal.)

Figure 3 is a picture of this Euphratean Seal, preserved on a contract
made on the 8th day of the month _Tisri_, _i.e._, this same _seventh_
month!(92)

This then is the next stage. But Mr. Robert Brown, junr., observes, “The
_Circle_ or other representation of an _Altar_ not unnaturally disappeared
as the use of the Sign advanced westward; whether by sea, or across Asia
Minor, or both, and the _Chelai_ alone remained when the shores of the
Ægean were reached.”(93)

This is quite true, for the Greek name for the Sign was _Chelai_, which
means simply _the Claws_. And thus the Scorpion monopolised two Signs; its
body one, and its claws the other. This led to the mistake of SERVIUS, the
intelligent commentator on VIRGIL,(94) that “the Chaldean Zodiac consisted
of but eleven constellations.” We now know that there were twelve Signs,
and the mistake is thus explained.

[Illustration]

Fig. 4—The Constellation of "the Claws." Formerly the Circular Altar, now
Libra.

Mr. Brown quotes ACHILLES TATIUS, about 475 A.D., in a Fragment on the
_Phainomena_, who says, τὰς χηλὰς τὰς καλόυμένας ὑπ Ἀιγυπτίων Ζυγὸν.(95)

ARATUS says that “some few stars of the _Claws_ are in the (Celestial)
Equator.” And PTOLEMY describes the stars, now reckoned in LIBRA, as being
in what he calls “The Constellation of the Claws.” We have reproduced them
so that his description of them may be readily traced. He speaks of—

“The bright one of those at the end of the southern _Claw_.” (It
is named _Zuben el Genubi_ and now marked α).

“The one more northerly than it, and dimmer” (now marked μ).

“The bright one of those at the end of the northern _Claw_” (named
_Zuben el Chemali_, and now marked β).

“The one in front of it and dim” (δ).

“The one in the middle of the southern _Claw_” (1 i).

“The one in the middle of the northern _Claw_” (now marked γ).

“The one behind it in the same _Claw_” (η).

“The foremost of the three more northerly than the northern
_Claws_” (1 f).

“The southern one of the two hindmost” (ε).

“The hindmost of the three between the _Claws_” (one of the stars
now marked κ or λ).

“The northern of the two remaining and preceding ones” (ζ).

“The southern one of them” (n).

This is how the stars formerly in the Sign of the (Circular) ALTAR, came
to be reckoned in _the Claws_ of the Scorpion; and this is how the
circular scales of LIBRA came to be substituted for the ancient _Circular_
ALTAR.

This corruption of the primitive teaching of the ALTAR, shows how the
enemy attempted to _seize_ on the Atonement, bring in “the way of Cain,”
and substitute _human merit_ for the atoning sacrifice of Christ; thus
perverting the truth at its fountain head. Just as in Gen. iii. we have
the woman’s promised Seed in conflict with the Enemy, so in Gen. iv. we
see the Scorpion’s claws—“the way of Cain” in conflict with “the way of
God.”

There can be but little doubt, therefore, that the first Sign of the
Zodiac was VIRGO, the second was the ALTAR, and the third was the
SCORPION. The lesson which they teach is clear: The Seed of the woman
(VIRGO), who was to come as a child, should be a sacrifice (the ALTAR) for
the sins of His people; endure a great conflict with the enemy (SCORPIO),
in which He should be wounded in the heel; but should in the end crush and
tread the enemy under foot.

FOOTNOTES

1 For what is meant by “Structure,” see _A Key to the Psalms_, by the
late Rev. Thos. Boys, edited by the present author, 7, St. Paul’s
Churchyard. Price Five shillings.

2 _Viz._, in _A_ (verses 7, 8),—

“Converting,” from שׁוּב, _to return_, as the sun in the heavens.

“Testimony,” from עוּד, _to repeat_, hence, _a witness_, spoken of
the sun in Ps. lxxxix. 37.

“Sure,” אָמַן, _faithful_, as the sun. (Ps. lxxxix. 37.)

“Enlightening,” from אוֹר, _to give light_, as the sun. (Gen. i. 15,
17, 18; Isa. lx. 19; Ezek. xxxii. 7.)

In _B_ (verses 11, 12, 13),—

“Warned,” from זָהַר, _to make light_, hence, _to teach_,
_admonish_.

“Keeping,” from שָׁמַר, _to keep_, _observe_, as the heavens. (Ps.
cxxx. 6; Isa. xxi. 11.) Or as the heavenly bodies _observe_ God’s
ordinances.

“Errors,” from שָׁנַה, _to wander_, as the planets.

“Keep back,” חָשַׂךְ, _to hold back_, _restrain_.

“Have dominion over,” from מָשַׁל, _to rule_. Spoken of the sun and
moon in Gen. i. 18. “The sun to rule the day,” &c. (Ps. cxxxvi. 8,
9.)

3 The other half of the Psalm is just as perfectly arranged. For
example, there are six words used (verses 7‐9) to describe the
fulness of the Word of God, and they are thus placed, alternately:—

F | _Two_ feminine singulars. (Law and Testimony.)
G | _One_ masculine plural. (Statutes.)
_F_ | _Two_ feminine singulars. (Commandment and Fear.)
_G_ | _One_ masculine plural. (Judgments.)

4 From סָפֹר, _to cut into_, or _grave_, hence, _to write_. It has the
two senses of our English verb _tell_, which means _to count_, and
also _to narrate_. The first occurrence is Gen. xv. 5, “_Tell_
(סְפֹר) the stars, if thou be able to _number_ (לסֵפֹּר) them.” Gen.
xxiv. 66, “The servant _told_ Isaac all things that he had done.”
Ps. lxxi. 15, “My mouth shall _show forth_ (יְסַפֵּר, _tell of_,
R.V.) thy righteousness and thy salvation all the day; for I know
not the _numbers_ (סְפֹרוֹת, _i.e._, _the accounts_) of them,”
_i.e._, all the particulars.

5 From כָּבַד, _to be heavy, weight_, the context determining whether
the weight spoken of is advantageous or not. The first occurrence is
Gen. xii. 10, “The famine was _grievous_ (כָּבֵד) in the land.” The
next, xiii. 2, “Abram was very _rich_ (כָּבֵד).” It is often applied
to persons who are _of weight_ and _importance_, hence, glorious and
honourable. It is used of the _glory_ of the Lord, and of God
Himself, as we use Majesty of a person. See Isa. iii. 8; iv. 2; xi.
10; xliii. 20; Hag. ii. 8; Ex. xvi. 7; xxiv. 17; 1 Sam. iv. 21; Pss.
xxvi. 8 (_honour_); lxiii. 3.

6 From נָגַד, _to set before_, _to set forth_, _to shew_. First
occurrence, Gen. iii. 11, “Who _told_ thee that thou wast naked.”
Ps. xcvii. 6, “The heavens _declare_ His righteousness”; cxi. 6,
“_He hath shewed_ his people the power of his works.”

7 This is the English idiom for the Hebrew “Day to day.” The ל is used
in its sense of _adding_ or superadding to, as in Isa. xxviii. 10,
צַו לָצָו, “precept to precept;” _i.e._, precept after precept, line
after line. Gen. xlvi. 26, “All the souls that came with Jacob”
(לְיַעֲקֹב, to Jacob; _i.e._, in addition to Jacob. So here, “Day to
day;” _i.e._, Day in addition to day, or, as we say, Day after day).

8 From נָבַע, _to tell forth_, akin to נָבַא, _to prophesy_, from root
_to pour forth_. Lit., here, poureth forth discourse. Ps. cxlv. 9,
“abundantly utter.”

9 Their line, קָו, _i.e._, their measuring line. By the figure of
metonymy the _line_ which measures is put for the portion or
heritage which is measured, as in many other places. See Ps. xvi. 6,
“The lines are fallen unto me in pleasant places; yea, I have a
goodly heritage.” (See also Ps. lxxviii. 55, &c.) Here, it means
that “Their measuring line has gone forth unto all the earth
(אֶרֶץ)”; _i.e._, All the earth inherits this their testimony
(_i.e._, has this testimony for its heritage), and to the ends of
the world (תֵבֵל, _the inhabited world_) their instruction has gone
forth. With this agrees, in sense, the LXX. here, and Rom. x. 16,
which each has φθόγγος, _a sound_, or _voice_; _i.e._, a sound in
relation to the hearer, rather than to that which causes it. The
meaning of the passage is, “All the earth has their _sound_ or
testimony as its heritage, and the ends of the world hear their
words.” Symmachus has ἦχος, _a sound_, or _report_.

10 חֵמָה means _that which is hot_, and is a poetical name of the sun
itself.

11 Job is thought by some to be the Jobab mentioned in Gen. x. 29, the
third in descent from Eber.

12 Note the structure of this verse:—

A | The seven stars,
B | Orion,
_A_ | The twelve signs,
_B_ | Arcturus.

13 General Chesney allowed the late Dean Goode to copy the passage,
among other matters, from his private MS. The Dean quotes it in his
_Warburtonian Lectures_ (2nd Ed., Note I. to Sermon IV., p. 170‐1.)

14 Fragments of these coloured glazed bricks are to be seen in the
British Museum.

15 _Babylonian Life and History_, p. 36.

16 τοῦ γαρ καὶ γένος ἐσμεν.

17 τοῦ γαρ καὶ γένος ἐσμεν.

18 Besides this _monthly_ difference, there is an _annual_ difference;
for at the end of twelve months the sun does not come back to
exactly the same point in the sign which commenced the year, but is
a little behind it. But this difference, though it occurs every
year, is so small that it will take 25,579 years for the sun to
complete this vast cycle, which is called _The precession of the
Equinoxes_; _i.e._, about one degree in every 71 years. If the sun
came back to the precise point at which it began the year, each
_sign_ would correspond, always and regularly, exactly with a
particular _month_; but, owing to this constant regression, the sun
(while it goes through the whole twelve signs every year) commences
the year in one sign for only about 2,131 years. In point of fact,
since the Creation the commencement of the year has changed to the
extent of nearly three of the signs. When Virgil sings—

“_The White Bull with golden horns opens the year_,”

he does not record what took place in his own day. This is another
proof of the antiquity of these signs.

The _Ecliptic_, or path of the sun, if it could be viewed from
immediately beneath the Polar Star, would form a complete and
perfect circle, would be concentric with the _Equator_, and all the
stars and the sun would appear to move in this circle, never rising
or setting. To a person north or south of the Equator the stars
therefore rise and set obliquely; while to a person on the Equator
they rise and set perpendicularly, each star being twelve hours
above and twelve below the horizon.

The points where the two circles (the _Ecliptic_ and the _Equator_)
intersect each other are called the _Equinoctial points_. It is the
movement of these points (which are now moving from Aries to Pisces)
which gives rise to the term, “_the precession of the Equinoxes_.”

19 It is exactly the same with the books of the Bible. Their order and
their names, _as we have them_ in the English Bible, are those which
_man_ has given them, copied from the Septuagint and Vulgate, and in
many cases are not the Divine names according to the Hebrew Canon.

20 Here, the fact of His humiliation, together with this long period of
His rejection, is leaped over, and the prophecy passes on at
once—over at least a period of 1893 years—to this “glory which
should follow.”

21 ε, _Al Mureddin_.

22 β, _Zavijavah_.

23 The star now marked δ.

24 The star ζ.

25 The star α, _Al Zimach_.

26 The stars are known by Greek letters and sometimes by numbers, &c.
Alpha (α) denotes a star of the _first_ magnitude; Beta (β), the
second, and so on. This plan was originated by Bayer in his
_Uranometria_, 1603. The star _Alpha_, as seen in the New Great
Equatorial Telescope recently set up at Greenwich, is now discovered
to be really a _double_ star, though it had hitherto always appeared
to be _one_.

27 Jer. xxxiii. 15 being only a repetition of Jer. xxiii. 5.

28 From כָּמַה which occurs only in Ps. lxiii. 1, “my flesh _longeth_
for thee.” It is akin to חָמַד, _to desire_. Ps. xix. 10; Is. liii.
2; Hag. ii. 7; etc.

29 A Latin translation of his work is in the British Museum Library. He
says the Persians understood these signs, but that the Indians
perverted them with inventions.

30 The constellations are called _Decans_. The word means _a part_, and
is used of the three parts into which each sign is divided, each of
which is occupied by a constellation.

31 It appears that MM. Saulnier, fils, and Lelorrain arrived while
Signor Bossi was engaged in copying it, but concealed their design
to remove it. The King of France paid £6,250 sterling for it. It has
since been copied, and lithographs have been published.

32 Act IV., Scene 3.

33 _I.e._, _come forth_ (as in the R.V.). _At_, as the preposition מ is
rendered in Gen. iii. 24. “There shall come forth a star at or over
the inheritance or possessions of Jacob,” thus indicating the
locality which would be on the _meridian_ of this star.

34 It ought also to be noted that in the preceding year there were
three conjunctions of the planets Jupiter and Saturn, at the end of
May and October, and at the beginning of December. Kepler
(1571‐1631) was the first to point this out, and his calculations
have been confirmed by the highest authorities. These conjunctions
occurred in the sign of PISCES: and this sign, according to all the
ancient Jewish authorities (Josephus, Abarbanel, Eliezer, and
others), has special reference to _Israel_. The conjunction of
Jupiter and Saturn, they hold, always marked the occurrence of some
event _favourable to Israel_; while Kepler, calculating backwards,
found that this astronomical phenomenon always coincided with some
great historical crisis, _viz._: the Revelation to Adam, the birth
of Enoch, the Revelation to Noah, the birth of Moses, the birth of
Cyrus, the birth of Christ, the birth of Charlemagne, and the birth
of Luther.

35 The ancient name could not have been _Boötes_! though it is derived
from, and may be a reminiscence of the Hebrew.

36 ARATUS calls him _Arctophylax_, _i.e._, the guardian of Arctos, the
flock of the greater fold, called to‐day the Great Bear:—

“Behind, and seeming to urge on the Bear,
Arctophylax, on earth Boötes named,
Sheds o’er the Arctic car his silver light.”

By some moderns he is mistakenly called _The Waggoner_. Hence the
allusion of Thompson:—

“Wide o’er the spacious regions of the North,
Boötes urges on his tardy wain.”

This perversion scarcely does justice even to human common sense, as
waggoners do not use a sickle for a whip!

37 The constellation is a very brilliant one, having 54 stars, _viz._,
one of the 1st magnitude, six of the 3rd, eleven of the 4th, etc.

The constellation of the _Canes Venatici_ (_the Greyhounds_),
_i.e._, the two dogs (Asterion and Chara), which Boötes holds by a
leash, is quite a modern invention, being added by Hevelius
(1611‐1687). The bright star of the 3rd magnitude in the neck of
Chara, was named “_Cor Caroli_” (_the heart of Charles_) by Sir
Charles Scarborough, physician to Charles II., in honour of Charles
I., in 1649. This is a good example of the almost infinite distance
between the ancient and modern names. The former are full of
mysterious significance and grandeur, while the latter are puerile
in the extreme, almost approaching to the comic! _e.g._, the Air
Pump, the Painter’s Easel, the Telescope, the Triangle, the Fly, the
Microscope, the Indian, the Fox and Goose, the Balloon, the Toucan
(or American Goose), the Compasses, Charles’s Oak, the Cat, the
Clock, the Unicorn, &c. The vast difference can be at once seen
between those designed by the ancients and those added by
astronomers in more recent times.

These new constellations were added, 22 by Hevelius (1611‐1687); and
15 by Halley (1656‐1742). They were formed for the purpose of
embracing those stars which were not included in the ancient
constellations. This shows that the old constellations were not
designed, like the modern ones, merely for the sake of enabling
astronomers to identify the positions of particular stars. In this
case _all_ the stars would have been included. _The object was
exactly the opposite_! Instead of the pictures being designed to
serve to identify the stars, only certain stars were used for the
purpose of helping _to identify the pictures_!

This is another important proof of the truth of our whole argument.

38 See quotation from Dr. Budge, on page 12.

39 And certainly the symbol by which it is still known ♎ is more like
the top of an altar (See _Ara_, Plate XIV.) than a pair of balances,
to which we can trace no resemblance whatever. See Note in the
Appendix.

40 _Antares_ seems also to have been known as _Lesath_.

41 Luke xxii. 53: comp. Col. i. 13 and Eph. vi. 12.

42 In 1604 a new star appeared in the eastern foot of Ophiuchus, but
disappeared again in 1605.

43 There is an ancient Greek fable which calls Ophiuchus Æsculapius,
the son of Apollo. Having restored Hippolytus to life, he was
everywhere worshipped as the god of health, and hence the serpent
entwined around him is, to this day, the symbol of the medical art!
This, however, is, doubtless, another perversion of the primitive
truth that the Coming One in overcoming the serpent, should become
the great healer of all the sorrows of the world, and cause all its
groanings to cease.

44 _Cerberus_, or the serpent with three heads, was placed by Hevelius
(1611‐1687) by the side of Hercules. Bayer had previously placed the
apple branch in his hand. This was symbolical of the golden apples
of _Hesperides_, which he obtained by killing the three‐headed
_hydra_, by whom they were guarded. In our picture these are
combined, and a bow and quiver added from other ancient authorities.

45 In our picture we have combined the two great thoughts, taking the
_harp_ from a picture dug up at Herculaneum, and adding an eagle
soaring up with it.

46 This is the first time that the word “Alleluia” occurs in the New
Testament, and it is praise for judgment executed.

Where is its first occurrence in the Old Testament? In Ps. civ. 35,
where we have the very same solemn and significant connection:—

“Let the sinners be consumed out of the earth,
And let the wicked be no more.
Bless thou the LORD, O my soul,
HALLELUJAH (Praise ye the LORD).”

47 There is a fish tail here. The third Decan of CAPRICORNUS is a fish
(_Delphinus_). There is again a fish (_Piscis Australis_) in the
next sign (AQUARIUS), and then the following sign is PISCES, or the
Fishes. So that the Redeemed Multitudes are presented throughout
this Second Book.

48 When we come to the last chapter of this book we shall see that the
Sun was in the sign of the other sacrificial animal, ARIES, at the
very hour of the Crucifixion. And ARIES sets before us the victory
of “the Lamb that was slain.”

49 The eleventh, because everyone begins to reckon from ARIES, and not
as we have done from VIRGO, as shown by the riddle of the Sphinx.
See page 20.

50 And in great contrast with several modern ones near it, _e.g._, the
Balloon, the Sculptor’s Apparatus, the Microscope, Euclid’s Square,
the Telescope, etc., etc.

51 How inconsistent when there were three such conjunctions in one
year, all in the same sign of PISCES, immediately preceding the
birth of the woman’s Seed; and in addition to this the new star
which had been foretold. See under _Coma_, Pages 36, 37, 38.

52 The figure of _Tapeinosis_, which calls our attention to that fact
that He was delighted thus to be called.

53 There are 113 stars in this sign, none of any great importance; only
one of the 3rd magnitude, five of the 4th, etc.

54 “El Nath” is used by Chaucer as the name of a spring star.

55 TAURUS then marked the Spring Equinox.

56 “Thy beauty; for it was perfect through My comeliness, which I put
upon thee (Jerusalem), saith the LORD” (Ezek. xvi. 14).

57 Those who interpret the Queen here of the Church as the Bride,
interpret the “Virgins” in Matt. xxv. of the Bride also. But how
inconsistent! If the “Virgins” be the Church in Matt. xxv., then
where is the Bride? If the Queen is the Bride (the Church) in Ps.
xlv., then who are the “virgins her companions”? Both cannot be the
correct interpretation. In fact, both are wrong, and hence the
_confusion_. The Bride must be interpreted by the Old Testament
scriptures, and the Prophecies which belong to Israel must not be
robbed and given to the Church. They cannot be thus diverted without
bringing confusion into the Scripture, and causing loss to our
souls.

58 See Job xxxix. 14, 15, where it is said, the ostrich “leaveth her
eggs in the dust, forgetting that the foot may crush them, or that
the wild beast may break them.”

59 The others have names, but they were given by the Greeks from the
names of the seven daughters of _Atlas_ and _Pleione_. The Hyades
were their sisters. Together they tell us that the saints will be
secure with this mighty Lord when he comes to rule.

60 The Pleiades and Hyades are sometimes spoken of as constellations,
but this is a mistake; they are integral parts of Taurus.

61 See Jer. xxx. 21; and Matt. xxi. 10.

62 The star ζ (in the belt) is called _Mintaka_, _dividing_, as a
sacrifice. (Lev. viii. 2.)

63 Note, that—

In a and _a_, we have the rising of Israel;
In b and _b_, the light that is come upon her;
In c and _c_, the glory of the LORD; and
In d and _d_, the darkness of the world.

64 It is also reckoned in the horn of Taurus.

65 The same as in 2 Sam. iv. 1.

66 Our English “Sir” is derived from this word.

67 _Euphratean Stellar Researches_.

68 Marg., “_the captives of the just_,” or, as read by _the Vulg._ and
_Syr._, “_the captives of the terrible_.”

69 The Scarabæus, passing its early existence as a worm of the earth,
and thence issuing as a winged denizen of heaven, was held sacred by
the Egyptians as an emblem of the resurrection of the body.

70 The _Ass_ was the emblem of _Typhon_, the king _who smites_ or _is
smitten_.

71 The word is so rendered in Judges v. 16, in A.V.

72 _Euphratean Stellar Researches_, pp. 8, 9.

73 The Græco‐Judean equivalent of Joshua or Jesus.

74 Jamieson’s _Scientific Display_, &c., p. 58.

75 (1) _Gor_, a lion’s whelp. (2) _Ciphir_, a young lion when first
hunting for himself. (3) _Sachal_, a mature lion in full strength.
(4) _Laish_, a fierce lion. (5) _Labia_, a lioness; and (6) _Arieh_,
an adult lion, having paired, in search of his prey (Nah. ii. 12; 2
Sam. xvii. 10; Num. xxiii. 24).

76 The passage consists really of two members, each of which is
arranged as an introversion, where the subject of 1 corresponds to
7; 2 corresponds to 6; etc.

77 General Vallancey spells _Saros_ שׂערוֹץ, which amounts to 666 by
Gematria! _Viz._, ש = 300 + ע = 70 + ר = 200 + ו = 6 + ץ = 90 = 666.

78 These facts are kindly supplied by Mr. E. W. Maunder, of the Royal
Observatory, Greenwich, who gives another example, as follows:—

In A.D. 586 there were two solar eclipses: on June 22 (Julian) the
old and dying eclipse, and on July 22 (Julian) another (the new
one). A _Saros_ (_viz._, 18 years and 11 days) earlier _there was
only one_, _viz._ on June 11 (Julian), A.D. 568, there being no
eclipse on July 11 of that year.

The last appearance of this new eclipse, which first appeared on
July 22, 586, was on August 28 (Greg.), 1848, so that it had a life
history of 70 _Sari_, amounting to 1,262 years 36 days (after the
Julian dates have been corrected to correspond to the Gregorian).
Thus the eclipse that died, so to speak, on August 28 (Greg.), 1848,
first appeared on July 22 (Julian) in A.D. 586. See an important
article on Eclipses by Mr. E. W. Maunder in _Knowledge_, for October
1893, where other _life‐histories_ of eclipses are given, and the
whole subject of eclipses clearly explained.

79 The relations between 595 years and 1,262 years 36 days, are the
same as the relations between 594 years and 1,260 years. The
difference of the 2 years 36 days is due to the excess of 10.96 days
over the 18 completed years in each _Saros._

80 This is the date which concerns only the _City of Jerusalem_. The
Romans were not completely driven out from _the land_ until Cæsarea
had fallen in 638, when the conquest was finally completed. See
Gibbon’s _Decline and Fall_.

81 This date 636‐7 is a great and important central date, whether we
reckon backwards or forwards; whether we reckon them as _Lunar_,
_Zodiacal_ (360 days), or _Solar_ (365 days) years.

(1.) If we take _Lunar years_ (= 1222‐1/2 Solar)—

(a.) reckoning _backward_, we get to 587 B.C., the very date of the
destruction of the Temple by Nebuchadnezzar.

(b.) reckoning _forward_, we get to 1860 A.D., the very date of the
European intervention in the Lebanon, which has brought the Eastern
Question into its present prominent position.

(2.) If we take _Zodiacal years_ (= 1242 Solar)—

(a.) reckoning _backward_ we get to 608 B.C., the date of the battle
of Carchemish (2 Chron. xxxv. 20), when Babylon completed the
conquest of Assyria, and became supreme; utterly shattering all the
hope which Israel had in Egypt.

(b.) reckoning _forward_ brings us to 1879 A.D., when, by the Treaty
of Berlin, Ottoman power received a blow from which it has never
recovered, and which has prepared the way for its extinction.

(3.) If we take _Solar years_, then—

(a.) reckoning _backward_, we get to B.C. 624 (A.M. 3376), the
beginning of the Babylonian kingdom, the “head of gold.”

(b.) reckoning _forward_ we get to 1896‐7 A.D., which is yet future.

These reckonings in their _beginnings_ and _endings_ form an
_introversion_, or _Epanodos_, thus:—

587 B.C. ... 606 B.C. ... 624 B.C. ... dates increasing.

1860 A.D. ... 1879 A.D. ... 1896‐7 A.D. ... dates increasing.

The _Solar_ reckonings are the more important dates; the _Lunar_ are
next in significance; while _Zodiacal_ reckonings furnish us with
dates which, to say the least, fit neatly into their places.

82 These dates are those furnished by the Monuments, as given by Dr.
Budge, of the British Museum, in his _Babylonian Life and History_,
R.T.S., 1885. They also agree with the dates dug up by Sir Henry
Rawlinson in 1862, consisting of fragments of seven copies of the
famous “Eponym Canon of Assyria,” by which the Assyrian chronology
has been definitely settled. Before this, historians had to be
content with inferences and conjectures.

83 In adjusting the A.M. and B.C. dates, the latter are always
apparently one year in advance of the former, because B.C. 4000 was
A.M. 1, and B.C. 3999 was A.M. 2. Hence A.M. 3376 is not B.C. 624,
but it is B.C. 625.

84 Cyrus took Babylon, according to the Monuments, in the 17th year of
Nabonidus, B.C. 539. 1 Maccabees i. begins the first of Alexander
from the death of Darius Codomannus in A.M. 3672. This would
slightly vary the above distribution of the years of separate
duration.

85 In passing from B.C. dates to A.D. dates, _one year must always be
deducted_, _e.g._, from B.C. 2 to A.D. 2 is only _three_ years, not
four! Thus—

From Jan. 1 B.C. 2 to Jan. 1 B.C. 1 is one year.

From Jan. 1 B.C. 1 to Jan. 1 A.D. 1 is one year.

From Jan. 1 A.D. 1 to Jan. 1 A.D. 2 is one year.

These make only _three_ years.

Hence, B.C. 31 to A.D. 636 is 666 years, not 667.

86 While the _premisses_ of the Historicist school are thus
strengthened, their _conclusions_ are shown to be erroneous.

87 And cause sacrifice and oblation to cease (Dan. ix. 27). We know
that is referred, by historicists, to the Messiah. But they are not
entitled to so interpret this passage unless they take with it viii.
11, xi. 31, and xii. 11, where the same event is distinctly referred
to, and is spoken, not of Christ, but of Antichrist.

88 See ARATOS, line 440.

89 As proved by Mr. Robt. Brown, junr., in his _Remarks on the
Euphratean Astronomical Names of the Signs of the Zodiac_ (p. 16).

90 By the kind permission of Mr. Robt. Brown, junr., _The Celestial
Equator of Aratos_, p. 466.

91 See this shown on the cover of this book.

92 Menant, _Empreintes de Cachets Assyro‐Chaldéens_, 9. “Sur un contrat
daté du 8 Tisri, de l’année de Bin‐takkil‐ani, 690 ou 645 avant
J.C.”

93 _Researches on the Euphratean Astronomical Names of the Signs of the
Zodiac_, p. 17.

94 In _Georgica_, i. 33.

95 AP PETAVIUS, _Uranologion_, 168, “_The claws, called by the
Egyptians Zugon_,” _i.e._, _the yoke_ that joins any two things
together.

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