The Heavens
Views of the Universe
Petrus Apianus.
Astronomicum Caesareum.
(The Emperor's Astronomy).
Page 2
Ingolstadt, Germany: 1540.
Rosenwald Collection,
Rare Book and Special
Collections Division (76)
|
The Emperor's Astronomy
The "Emperor's Astronomy"(dedicated
to the Holy Roman Emperor Charles V) elegantly depicts the
cosmos and heavens according to the 1400-year-old Ptolemaic
system, which maintained that the sun revolved around the
earth. By means of hand-colored maps and moveable paper parts
(volvelles), Petrus Apianus (1495-1552) laid out the mechanics
of a universe that was earth- and human-centered. Within three
years of Apianus's book, this view was challenged by Copernicus's
assertion that the earth revolved around the sun, making this
elaborate publication outdated. |
Popular Sixteenth-Century
Scientific Work
Cosmographia (1524) by German mathematician
Petrus Apianus (1492-1552) provides a layman's introduction
to subjects such as astronomy, geography, cartography, surveying,
navigation, and mathematical instruments. In this popular
edition with changes by another noted mathematician, Gemma
Frisius (1508-1555), movable paper instruments (volvelles)
enabled readers to solve calendar problems and find the positions
of the sun, moon, and the planets. Apianus depicted the cosmos
according to the 1400-year-old Ptolemaic system, which maintained
that the sun revolved around the earth, a theory challenged
by Nicolas Copernicus (1473-1543) in Apianus's lifetime. |
Petrus Apianus and Gemma Frisius.
Cosmographia, Petri Apiani
. . . additis euisdem argumenti libellis ipsius Gemmaa Frisii.
. . .
(Cosmographia of Petrus Apianus, . . . carefully corrected
and with all errors set to right by Gemma Frisius. . . .).
Antwerp: Arnoldi Birckmanni, 1564.
Rare Book and Special
Collections Division (76.2)
|
Nicolaus Copernicus.
De Revolutionibus Orbium Coelestium,
Libri VI.
Page 2
Nuremberg: Ioh. Petreius, 1543.
Rare Book and Special
Collections Division (78)
|
A Heliocentric Cosmos
This volume is the first edition of
the work that set forth evidence that the earth and other
planets revolve around the sun. Written by Polish astronomer,
Nicolaus Copernicus (1473-1543), and published just before
his death, the work was met by tremendous opposition because
it contradicted religious beliefs of the time. The Copernican
views provided the basis for the later work of Johannes Kepler
(1571-1630), Galileo (1564-1642), and Isaac Newton (1642-1727). |
Chinese Armillary Sphere
This wood-block printed book from 1633,
an expansion of one printed in 1461, illustrates Chinese theories
of early astronomy in the Tang (618-907) and Song (960-1279)
dynasties, when there was great interest in celestial phenomena.
The armillary sphere shown indicates the motions of the sun
and moon, as well as the stars and constellations. Also, the
four seasons are arranged in order according to their progressions
and retrogradations. |
Yu Tu Bei Kao Quan Shu.
(Complete Illustrated Book of Celestial Phenomena).
Tianyuan Fawai. 1633.
Chinese Rare Book Collection,
Asian Division
(79)
|
The Astronomical Phenomena.
(Tien Yuan Fa Wei).
Compiled by Bao Yunlong in the 13th century.
Page 2
Ming Dynasty edition, 1457-1463.
Chinese Rare Book Collection,
Asian Division
(79.1)
|
Ancient Chinese Concept
of Change
The book is an explanation of the "Ba
Gua" used in the Yi-ching (I Ching or Classic of Changes,
also known as the Book of Divination). According to this Chinese
world view, the universe is run by a single principle, the
Tao, or Great Ultimate. This principle is divided into two
opposite principles--yin and yang. All phenomena can be understood
using yin-yang and five associated agents, which affect the
movements of the stars, the workings of the body, the nature
of foods, the qualities of music, the ethical qualities of
humans, the progress of time, the operations of government,
and even the nature of historical change. |
Astronomical Theories
Written in the fourteenth century, this
philosophical work incorporates in its fifth chapter the astronomical
theories of Levi ben Gershom (1288-1344), one of the greatest
medieval astronomers. Gershom's major contributions to astronomy
included the invention of the "Jacob's Staff," an instrument
that measured visual angles. On the basis of observations
made possible by the new invention, he was able to make essential
adjustments and corrections to the Ptolemaic system. |
Levi ben Gershom.
Milhamot Ha-Shem
(The Wars of the Lord).
Riva di Trento: Ya'akov Markri'ah, 1560.
Hebraic Section,
African and Middle Eastern
Division (71)
|
William Cuningham.
"Coelifer Atlas" from
The Cosmographical Glasse. . . .
London: John Day, 1559.
Rare Book and Special
Collections Division (71.1)
|
Earth-Centered Universe
View
This illustration from William Cuningham's
The Cosmographical Glasse (1559) represents Ptolemy's
conception of the universe. Atlas, dressed like an ancient
king, bears on his shoulders an armillary sphere representing
the universe. In the center of the sphere is earth, made up
of the elements of earth and water. Surrounding the earth
are two more elemental spheres, for air and for fire. Other
bands represent the spheres of the planets, the firmament
of fixed stars, the crystalline sphere, the primum mobile,
and the signs of the zodiac. Below Atlas are lines on cosmological
themes from Virgil's Aeneid. |
Earth, Air, Fire, and Water
The thirteenth-century De proprietatibus
rerum (The Properties of Things) preserved and distilled
much learning from antiquity as well as the Middle Ages. For
more than two centuries Europeans pondered the material world
through this encyclopedic text, circulated in both Latin and
vernacular manuscripts like this French one. In it are Ptolemy's
scheme of the planets and Aristotle's theories of the structure
of matter (shown) in the illustration. For Aristotle, the
elements of earth, air, fire, and water were different aspects
of a single substance called "primary matter." |
Bartholomaeus Anglicus.
Le Proprietaire des Choses
(The Properties of Things).
Lyons: Johannes Siber, 1486.
Rosenwald Collection,
Rare Book and Special
Collections Division (72)
|
René Descartes.
Principia philosophiae.
Amsterdam: Apud L. Elzevirium, 1644.
Rare Book and Special
Collections Division (73)
|
Descartes's Mechanical
Philosophy
According to French philosopher René
Descartes (1596-1650), the universe operated as a continuously
running machine which God had set in motion. Since he rejected
Newton's theory of gravity and idea of a vacuum in space,
Descartes argued that instead the universe was composed of
a "subtle matter" he named "plenum," which swirled in vortices
like whirlpools and actually moved the planets by contact.
Here, these vortices carry the planets around the Sun. |
Galileo's Views of the
Moon
The first telescopic drawings of the
Moon were made and published by Italian astronomer and physicist
Galileo Galilei (1564-1642) in 1610. Because he showed the
Moon to be a solid body with irregular surface features, he
would later argue that the Earth was not unique. Using simple
geometry, he used the shadows cast by the lunar mountains
to calculate correctly their height. This led to his disagreement
with Aristotle's theory of an immutable universe and to his
controversial defense of the Copernican system in 1632. |
Galileo Galilei.
Syderevs nuncius.
In Opere di Galileo Galilei. . .
Page 2
(Works of Galileo Galilei), Vol. 2.
Bologna: 1655.
Rare Book and Special
Collections Division (75)
|
Johannes Hevelius.
Selenographia sive lunae descriptio,
atque accurata tum macularum eius, quam motuum diversorum.
. . .
Danzig: Hunefeldianis, 1647.
Rosenwald Collection,
Rare Book and Special
Collections Division (75.1)
|
First Atlas of the Moon
Thirty-seven years after Galileo (1564-1642)
made the first drawings of the moon as it looked through his
telescope, the famous Polish astronomer Johannes Hevelius
(1611-1687) published Selenographia, the first lunar
atlas. The book also deals with the construction of telescopes
and with the observation of celestial bodies in general. The
author himself engraved the 110 illustrations, including the
large double-paged maps of the moon, one of which is shown.
The level of detail reveals the rapid advances in telescope
optics that had taken place since Galileo's 1610 moon drawings. |
Picturing the Universe
Before the revolutionary, sun-centered
ideas of Copernicus, the traditional geocentric or earth-centered
universe was usually depicted by concentric circles. In this
popular German work on natural history, medicine, and science,
Konrad von Megenberg (1309-1374) depicted the universe in
a most unusual but effective manner. The seven known planets
are contained within straight horizontal bands which separate
the Earth below from Heaven, populated by the saints, above. |
Konrad von Megenberg,
Buch der Natur (Book
of Nature).
Augsberg: Johannes Bämler, 1481.
Rosenwald Collection,
Rare Book and Special Collections Division (74)
|
Bartholomaeus Anglicus.
Le proprietaire en francoys.
(The Properties in French).
Lyon: Mathieu Husz, l491.
Rare Book and Special
Collections Division (74.1)
|
The Four Elements
The illustration from this French edition
of the thirteenth-century encyclopedic work De proprietatibus
rerum (The Properties of Things) shows Christ as creator
standing on an orb of the world to proclaim his earthly supremacy.
With his right hand, He manipulates fire while His left hand
gestures toward the earth. By tradition, these two elements
were the starting materials for creation. Air in the upper
right circle and water in the lower left one stand ready for
use between the two extremes of fire and earth. Medieval European
scholars learned the theory of the elements from the works
of Aristotle (384-322 B.C.), who for nearly two thousand years
was considered the supreme authority on all physical matters. |
Buddhist
Cosmological Map |
|
|
Zonto (d.
1842).
Sekai dais no zu
(Buddhist Cosmological Map).
Map 1 - Map
2
Japan: 1830.
Geography and Map
Division (77) |
The
Buddhist (monk) Zonto created a trilogy of scroll maps--one
of the Buddhist mythological world and the real world, one
of India with old Buddhist names and descriptions, and this
one representing the Buddhist philosophical world. This stepped
diagram has the relatively small actual world (the small green
and orange area) sandwiched between seven levels of hell and
seven levels of heaven. The actual world map, which has India
at the center with China and Japan large and Europe small,
shows Western influences and includes America.
The second map represents the Buddhist
mythological and real worlds. The upper half of the map depicts
the seven great forests interwoven with seven rivers, the
Sun God Palace, and the "Great Jambu Tree." The tree is described
as 10,000 miles high and bearing the most delicious fruits.
Only those who cultivated the divine power can visit the tree.
The central section is the Sun God Palace in heaven. |
Persian manuscript celestial
globe,
ca. 1650.
Painted wood.
Geography and Map
Division (85)
|
Persian Celestial Globe
While most globes constructed prior
to 1900 are hollow and made of plaster, this globe is a solid
wooden sphere on which the celestial information is delicately
painted. The constellations are configured according to Arabic
tradition. Of the seventy pre-1900 globes in the Library's
collection, this is the only one representing traditional
Islamic astronomy, and, of the Islamic globes currently held
in the United States, this is the only wooden one. |
Earliest Globe in the Library's
Collections
This finely crafted terrestrial globe
within an armillary sphere is the work of Caspar Vopel (1511-1561),
a German mathematics teacher and scholar. Vogel depicts North
American and Asia as one land mass, a common misconception
of the time. The armillary sphere, with its interlocking rings
that illustrate the circles of the sun, moon, known planets,
and important stars as well as the signs of the zodiac, is
a model of the Ptolemaic or earth-centered cosmic system.
Ironically, the globe was constructed in the same year that
Nicholas Copernicus (1473-1543) published his revolutionary
theory that the sun is the center of the solar system. |
Caspar Vogel.
Terrestial globe with armillary
sphere.
Cologne, 1543.
Wood and metal.
Geography and Map
Division (85.1)
|
Explaining the Heavens
Tibetan Astrological
Thangka |
Srid pa ho (Divination Chart).
Tibet, late twentieth century.
Page 1 - Page
2
Paint on cloth.
Tibetan Collection,
Asian Division
(82, 82.1) |
Tibetan astrology
depicts the signs and symbols of the universe in this traditional
format, possibly introduced from China as early as the seventh
century and popular in Tibet since the seventeenth century.
The central figure is a large golden tortoise, representing
the Bodhisattva of Knowledge, upon whom are drawn various
geomantic diagrams, such as the nine magic squares and symbols
of the eight planets. This type of Thangka is often hung in
homes for protection and displayed for special occasions. |
Astronomy and Astrology
Initially Muslim astronomers believed
that the earth rested motionless at the center of a series
of eight spheres, the last of which was studded with fixed
stars revolving daily from east to west, and at times from
west to east. Muslim astronomers were influenced by Sanskrit,
Sasanian, Syraic, and Greek texts on astronomy, which they
amended. Rami, the Sagitarius in this illustration
from an eighteenth-century copy of a book by 'Abd al Rahman
ibn 'Umar al-Sufi (d. 986), has a set of twenty-nine gold
spots that represents a stellar constellation. |
'Abd al-Rahman ibn 'Umar al-Sufi (d. 986).
Suwar al-Kawakib
(The Depiction of Celestial Constellations).
Copied from the original, 1730.
Near Eastern Section,
African and Middle Eastern
Division (84)
|
M. Koisumi.
Genshi jujirekky zukai
(Illustrated Calendrical Observations). 1697.
Japanese Section,
Asian Division
(86)
|
Illustrated Calendrical
Observations
This book is one in a three-volume set
whose illustrations include the author's seasonal observations
of lunar eclipses. The set is one over four hundred traditional
Japanese mathematics volumes, called wasan, found
in the Library's collection. With its complex algebraic formulae
and the study of geometric figures, wasan was
used by members of the samurai and later of the merchant class.
In 1872, the Meiji government discouraged the teaching of
wasan in Japanese schools and promoted the teaching
of Western mathematics. |
Constellations from Classical
Antiquity
The star charts of Reiner Ottens (1698-1750)
were intended first and foremost as a feast for the eye and
had no pretensions to scientific precision or the presentation
of the most recent cartographic information. The constellations
on this chart are elaborately represented by figures from
classical antiquity. In the corners of the chart are illustrations
of four European observatories, including that of the noted
sixteenth-century astronomer Tycho Brahe (1546-1601). This
atlas is a seven-volume compendium of assembled-to-order star
charts and geographical maps. |
Reiner Ottens.
Atlas maior cvm generales omnivm
totius orbis regnorvm
. . .
Amsterdam: 1729.
Page 2 - Page
3
Hand-colored engraving.
Geography and Map
Division (89)
|
Jehoshaphat Aspin.
A Familiar Treatise on Astronomy
. . . .
London, 1825.
Card 2 - Card
3 - Card 4
Card 5 - Card
6 - Card 7 - Card
8
Color plates.
Prints and Photographs
Division (90 a-h)
|
Astronomy Cards
An unidentified lady, referred to by
her nom-de-plume, Jehoshaphat Aspin, designed
these whimsical astronomy cards. Most of the names of the
zodiacal constellations date from the early Babylonian period,
possibly from the Sumerians. The zodiac itself is a mathematical
concept, which does not appear to be in use prior to 400 B.C.
It provides a frame of reference in which the positions of
the sun, moon, and planets could be expressed by their angular
distance from the beginning of the sign in which they were
located. |
Constellations as Christian
Saints
Some of the most splendid star charts
of all time appeared in the only Dutch celestial atlas, Harmonia
macrocosmica . . . , by Andreas Cellarius. The true
purpose of this great atlas was scientific and Cellarius's
charts reflect the highest levels of seventeenth century astronomical
theory and observation. This chart from the second edition
of the atlas (1708) shows the constellations in the form of
Christian saints, in contrast to the better known patterns
of classical antiquity which were based on the writings of
second century geographer Claudius Ptolemy. |
Andreas Cellarius.
Harmonia macrocosmica sev
atlas universalis et novus
. . . (Celestial Atlas).
Amsterdam: 1708.
Hand-colored engraving.
Geography and Map Division (88)
|
Untitled manuscript.
Nepal: ca. 1900-1925.
Accordion style paper manuscript.
Southern Asian Section,
Asian Division (87)
|
The Nine Hindu Planets
In Hindu astrology human destinies and
earthly events are ruled by nine planets, namely the Sun,
Moon, Mercury, Venus, Mars, Saturn, Jupiter, and the ascending
and descending nodes of the moon (the points where eclipses
take place). The word for "planet" is graha, "grabber,"
and is also applied to supernatural beings that possess people
or cause illness. The deities of these nine planets are portrayed
in a folding book (thyasapu) from Nepal, written
in the Newari and Sanskrit languages. The spells or prayers
(mantras) for dealing with the deities' adverse effects
are also given. |
The Moon and Sun in Their
Chariots
In Hindu astrology human destinies and
earthly events are ruled by nine planets, namely the Sun,
Moon, Mercury, Venus, Mars, Saturn, Jupiter, and the ascending
and descending nodes of the moon (the points where eclipses
take place). In this nineteenth-century book in Hindi and
Sanskrit, the gods Chandra (the Moon) and Surya (the Sun)
are shown. In India the moon disk is thought to show either
a deer or a hare. Consequently the moon's chariot is shown
drawn by deer or, as in this image, by gazelles. Because the
sun is associated with horses, they pull his chariot. The
book gives instructions on talismans and rituals to protect
against the adverse influences of planetary deities. |
Pandita Vamadhara
Indrajalakala
(The Art of Magic).
Meerut, India: Jwala Prakash Press, 1884.
Southern Asian Section,
Asian Division
(87.1)
|
Tavatimsa.
Burma: ca. eighteenth century.
Accordion-style paper manuscript.
Southern Asian Section,
Asian Division (91)
|
The Heavens
In the doctrine of Theravada Buddhism,
as in other religions of Indian origin, a sentient being may
transmigrate through an endless series of lives as a human
being, an animal, a denizen of the hells, a god, or other
supernatural being. The many heavens for various sorts of
gods are temporary abodes only, and the ultimate goal is not
to stay in them forever but to escape from the whole cycle
to Nirvana. This Burmese folding manuscript, probably from
the eighteenth century, shows a number of these heavens as
floating palaces and describes their different names and properties. |
Transmission of Classical
Astronomy to West
The frontispiece of this copy of his
most famous work shows the Islamic astrologer, Jafar Ibn Muhammad
Abu Mashar al-Balkhi (805(?)-886), known as Abu Mashar holding
an armillary sphere. Despite his emphasis on astrology, Abu
Mashar was a key link in the transmission of Hellenistic astronomy
to the West. For instance, Abu Mashar consulted Greek texts
when he wrote. His work was translated from Arabic into Latin
in the twelfth century and was held in great esteem by Medival
and Renaissance intellectuals.
|
Abu Masher.
De magnis conjunctionibus
(On great conjunctions).
Venice: J. Pentium de Luecho, 1515.
Rare Book and Special
Collections Division (131.1a)
|
There by to see the minutes how they run;
How many make the hour full complete,
How many hours bring about the day,
How many days will finish up the year,
How many years a mortal man may live.
William Shakespeare, Henry
VI Part 3
Ordering Time
Indian Almanac
Almanacs (pancangas) are used
by many Hindus to regulate most activities in accordance with
the good and bad positions of the heavenly bodies and lucky
and unlucky days and to determine the dates of various religious
festivals. Very few illustrated manuscript almanacs survive
because most were used and discarded or cut up and sold by
antique dealers. This one shows a couple on horseback, the
elephant-headed god Ganesha, who is invoked as patron of auspicious
beginnings, and figures representing deities, the planets,
the zodiac, and other astrological phenomena. |
Almanac for Hindu year 1871-1872.
Rajastan, India: 1871.
Fabric.
Southern Asian Section,
Asian Division (92)
|
Xiyang Xinfa Lishu.
(Book of the Western Calendar).
Beijing: 1644-1661.
Chinese Rare Book Collection.
Asian Division
(92.1)
|
Chinese Farmer's Almanac
Like people engaged in agriculture in
other cultures, Chinese farmers observed the changing cycle
of the moon and other celestial phenomena to determine when
to perform their farming activities. The earliest Chinese
farmer's calendar, on which this seventeenth-century example
is based, can be traced back to 5141-5042 B.C. |
Aztec Calendar Wheel
The Aztec calendar represents 260 days
of thirteen months (each containing twenty days) which determined
the life of each Mexica (Aztec). In Aztec society, priests
would consult the calendar to determine auspicious days for
weddings and other important events. The portion displayed
here contains the symbols for each day and the sun, moon,
and stars. Fernández Echeverría y Veytia (1718-1780
) drew these pictures of the calendar wheel in the early nineteenth
century from documents written prior to the Spanish conquest
in 1521. |
Mariano Fernández Echeverría y Veytia.
Calendar Wheel, no. 7
from Historia del origen de las gentes
que poblaron la América septentrional
(History of the Beginnings of the People
Who Settled North America).
Early nineteenth-century facsimile manuscript.
Peter Force Collection,
Manuscript Division
(93)
|
Calendar
Reform |
Johannes Mueller, called "Regiomontanus."
Calendarium (Calendar).
Nuremberg: 1474.
Rosenwald Collection,
Rare Book and Special Collections Division (94)
|
Johannes Mueller, called "Regiomontanus." Calendarium
(Calendar).
Illustrated by Bernhard Maler.
Venice: Erhard Ratdolt and Peter Løslein,1476. Rosenwald
Collection,
Rare Book and Special
Collections Division (94.2)
|
This
book by the mathematician and astronomer called "Regiomontanus"
(1436-1476) began the transition to the new, reformed Gregorian
calendar. Because the Christian Easter was based on the flawed
Julian calendar introduced by Julius Caesar (100-44 B.C.),
that holy day had gradually drifted from its spring observance
tied to the Jewish Passover. Regiomontanus died soon after
being summoned to Rome by Pope Sixtus IV (reigned 1471 to
1484) to begin reform. Calendar change was not achieved until
1582 under Pope Gregory XIII (reigned 1572 to 1585). |
Omens in the Sun
This manuscript of the mid-nineteenth
century, possibly of Sgau Karen origin (the Karen are a minority
people in the mountainous parts of Burma), shows various appearances
in the sun, the moon, clouds, etc., and indicates the primarily
bad omens these appearances foretell. Explanations in English
were added to this manuscript by a nineteenth-century American
missionary. |
Burmese astronomical-astrological
manuscript,
mid-nineteenth century.
Accordion-style paper manuscript.
Southern Asian Section,
Asian Division
(96)
|
Aztec Calendar
Stone |
Antonio de León y Gama.
Descripción histórica
y cronológica
de las dos piedras . . . .
Mexico City: F. Zuniga y Ontiveros, 1792.
Rare Books and Special
Collections Division (95)
|
Eduardo Matos Moctezuma.
La Piedra del Sol. Calendario
Azteca
(Sunstone. The Aztec Calendar).
México: 1992
General Collections (95.1)
|
In
1790 workers repaving near the Cathedral in Mexico City discovered
a stone eleven and one-half feet in diameter inscribed with
the Aztec calendar. When in use, the stone would have had
bright polychrome colors and would have held sacrificed human
hearts that the Aztecs believed were needed to feed the sun
and keep civilization alive. This first study (pictured to
the left) of the stone explained its 260-day divinatory cycle.
The stone's colossal size, elaborate patterning, and symbolic
imagery have made it an unofficial emblem of Mexico.
This book (on the right), by Eduardo
Matos Moctezuma, director of the excavations of the central
Aztec temple (Templo Mayor), uses color overlays to show how
the stone, known as the "Piedra del sol" (sunstone), would
have looked on the Aztec great temple. The volume also includes
a facsimile of the first study of the stone published in 1792
by Antonio de León y Gama. Its colossal size, elaborate
patterning, and symbolic imagery have made the sunstone an
unofficial emblem of Mexico. |
Bahera Haszab,
(Comptus).
1902.
African and Middle Eastern
Division (99.1)
|
Ethiopian Calendar
This Ethiopian manuscript, in the languages
of Amharic and Geez, is open to a page explaining the mathematical
system for fixing the movable feasts and fasts of the Ethiopian
Orthodox Church. The Ethiopian year consists of 365 days,
divided into twelve months of thirty days each plus one additional
month of five days (six in leap years). Ethiopian New Year's
Day falls on September 11 and ends the following September
10, according to the Gregorian (Western) calendar. |
Sutra of the 1,000 Buddhas
In the Tibetan Buddhist world view,
time is measured in kalpas, vast time spans of
millions of years, during which things progress and decline,
only to begin again. This Mahayana Buddhist sutra describes
the Bhadrakalpa, our present aeon, wherein 1,000 Buddhas will
appear. This seventeenth-century Tibetan manuscript in two
large volumes is written in gold ink on paper. It is illlustrated
with over 600 roundels depicting the future Buddhas on loose
pages like the one shown. |
Phags pa bskal pa bzang po zhes
bya ba theg pa chen po'i mdo
(Sutra of the 1,000 Buddhas of
the Auspicious Aeon).
Seventeenth century.
Tibetan Collection,
Asian Division
(100)
|
Gen'y Yoshida.
Hkan hikets shusei.
Tokyo: Sshid, 1882.
Japanese Section,
Asian Division
(97)
|
Japanese Calendar,
1882
Believing that the movements of the
heavens and earth controlled human affairs, ancient scholars
in East Asia studied astrology and geomancy (divination by
line or geographical features) to develop calendars that determined
the seasons and human activities. The displayed volume contains
calendars followed by the Japanese in their daily life. |
Chinese Divination Studies,
1580 |
Xiang Yi Fu.
(The Study of Celestial Phenomena).
Beijing: ca. 1580.
Manuscript.
Chinese Rare Book Collection,
Asian Division
(97.1)
|
Scholars in ancient
China studied the natural phenomena of the sky to determine
their effects on human destiny. The illustration on the right
depicts an eclipse, indicating bloodshed and fighting in the
country and the future overthrow of the top official (emperor).
In contrast, the illustration on the left, showing a rabbit
in the moon (rather than a man, as in European folklore),
is a good omen. A bright moon indicates that prosperity is
at hand. |
The Jewish Lunisolar Calendar
Because the Jewish calendar is lunisolar--the
months being reckoned by the moon and the year by the sun--astronomical
expertise is needed to harmonize the two so that religious
obligations can be discharged on the correct days and at their
appointed times. This edition (the fifth) of Eliezer ben Jacob
Belin's Sefer Ebronot, published in Offenbach,
Germany, in 1722, is noted for its astronomical-mathematical
charts and illustrations. Notable among these are the circular
chart and the multilayered paper volvelles. |
Eliezer ben Jacob Belin,
Sefer Ebronot
(The Book of Intercalations).
Page 2
Offenbach: Bi-defus Bonaventura
de la Noi, 1722.
Hebraic Section,
African and Middle
Eastern Division (99)
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