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.”

Plate 2: Coma (the Desired)

The ancient Zodiacs pictured this constellation as a woman with a child in her arms. Albumazar29 (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 [pg 035] 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. [pg 036] 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 Andronicus32 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, [pg 037] 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),

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 [pg 038] 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 [pg 039] 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 [pg 040] 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.”

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.

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:—

It it probable that his ancient name was Arcturus35 (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 [pg 044] 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.”

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.

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 [pg 049] 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 [pg 050] 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.

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 [pg 051] of this ancient constellation is that the animal has been slain, and is in the act of falling down dead.

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 [pg 052] Seed of the woman should come as a child, that He should suffer, and die upon the Cross, for

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 [pg 053] 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.”

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.

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.

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. [pg 057] 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.

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, [pg 058] 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 foot42 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, [pg 059] 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.

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:

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 [pg 061] 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 [pg 062] victorious club, subdue all His enemies, and plant His foot on the Dragon's head. For of Him it is written:—

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 [pg 066] 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.

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.”

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 [pg 067] 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 [pg 068] God; for TRUE AND RIGHTEOUS ARE HIS JUDGMENTS.... And again they said Alleluia” (Rev. xix. 1-3).

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.”

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:

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

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):—

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 [pg 071] 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:—

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

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.

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, [pg 073] 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.”

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:

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).

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 [pg 081] pierced, wounded, and dying Saviour whom it represents, after saying, in Ps. xxxviii. 2, “Thine arrows stick fast in Me,” added, in verse 10:

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; [pg 083] 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:—

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.

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.

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.

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.”

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:

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 [pg 101] 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.

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—

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

“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.

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):—

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

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.

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 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.

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:

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:

Then shall she sing her Magnificat:

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.

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 [pg 113] 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 [pg 114] 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:—

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,—

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—

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.

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 [pg 117] 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:—

1. ORION (The Coming Prince).

Light Breaking Forth in the Redeemer.

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:—

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 [pg 127] 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 [pg 128] 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—

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

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 [pg 129] 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.

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,—

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:

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

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

What is this but Orion and Eridanus!

Again, it is written in Isaiah xxx. 27-33 (r.v.):

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

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

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?”

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 [pg 134] little kids, apparently just born, and bleating, and trembling with fear.

Aratus says,—

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

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 Nath64 (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 [pg 136] 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.):

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.):

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).

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.

Plate 33: LEPUS (the Hare) or ENEMY

Aratus says,—

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 [pg 142] 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:

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.

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 [pg 143] 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.

Sirius66 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

Homer spoke of it as a star

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:

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 [pg 146] 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: