EVANESCENT STARS. 333 have been interpreted by the Chaldæan observers as indicating the approach of some memorable event; and since it occurred in the constellation Pisces, which was supposed by astrologers to be immediately connected with the fortunes of Judæa,1 it would naturally turn their thoughts in that direction. The form of their interpretation would be moulded, both by the astrological opinions of the Jews-which distinctly point to this very conjunction as an indication of the Messiah-and by the expectation of a Deliverer which was so widely spread at the period in which they lived. 2 The appearance and disappearance of new stars is a phenomenon by no means so rare as to admit of any possible doubt. The fact that St. Matthew speaks of such a star within two or three years, at the utmost, of a time when we know that there was this remarkable planetary conjunction, and the fact that there was such a star nearly 1,600 years afterwards, at the time of a similar conjunction, can only be regarded as a curious coincidence. We should, indeed, have a strong and strange confirmation of one main fact in St. Matthew's narrative, if any reliance 1 Kepler's first tract on this subject was De nova Stella in pede Serpentarii, Prague, 1606. He was followed by Ideler, Handbuch der Chronologie, ii. 406; Pfaff, Das Licht und die Weltgegenden, Bamb. 1821; Münter, Stern d. Weisen, Copenhag., 1827; Schumacher, Schubert, Encke, Goldschmidt, &c. Professor Pritchard carefully went through Kepler's calculations, and confirms the fact of the conjunction, though he slightly modifies the dates, and, like most recent inquirers, denies that the phenomenon has any bearing on the Gospel narrative. That such astronomical facts are insufficient to explain the language of St. Matthew, if taken with minute and literal accuracy, is obvious; but that they have no bearing on the circumstances as they were reported to the Evangelist, perhaps half a century later, is more than can be safely affirmed. 2 Sepp, who always delights in the most fanciful and unfounded combinations, connects this fact with the Fish (ΙΧΘΥΣ = Ἰησοῦς Χριστὸς Oeoû Tids Zwrǹp) as the well-known symbol of the Church and of Christians. (Leben Jesu, p. 7.) could be placed on the assertion that, in the astronomical tables of the Chinese, a record has been preserved that a new star did appear in the heavens at this very epoch.1 But it would be obviously idle to build on a datum which is so incapable of verification and so enveloped with uncertainty. We are, in fact, driven to the conclusion that the astronomical researches which have proved the reality of this remarkable planetary conjunction are only valuable as showing the possibility that it may have prepared the Magi for the early occurrence of some great event. And this confident expectation may have led to their journey to Palestine, on the subsequent appearance of an evanescent star, an appearance by no means unparalleled in the records of astronomy, but which in this instance seems to rest on the authority of the Evangelist alone. No one, at any rate, need stumble over the supposition that an apparent sanction is thus extended to 1 This is mentioned by Wieseler, p. 61. We cannot, however, press the Evangelist's use of arrhp, "a star," rather than &σrpov, “a constellation;" the two words are loosely used, and often almost indiscriminately interchanged. Further than this it must be steadily borne in mind (v. supra, note 1, page 33), that the curious fact of the planetary conjunction, even if it were accompanied by an evanescent star, would not exactly coincide with, though it might to some extent account for, the language used by St. Matthew. 2 It is remarkable that the celebrated Abarbanel (d. 1608), in his ", or "wells of salvation "—a commentary on Daniel-distinctly says that the conjunction of Jupiter and Saturn always indicates great events. He then gives five mystic reasons why Pisces should be the constellation of the Israelites, and says that there had been a conjunction of Jupiter and Saturn in Pisces three years before the birth of Moses. From a similar conjunction in his own days (1643), he expected the speedy birth of the Messiah. What makes this statement (which is quoted by Münter, Stern d. Weisen, § 55; and Ideler, Handb. d. Chronol., ii. 405) more remarkable is, that Abarbanel must have been wholly ignorant of the conjunction in A.U.C. 747. (See Ebrard, Gosp. Hist., E. Tr., p. 178.) the combinations of astrology. Apart from astrology altogether, it is conceded by many wise and candid observers, even by the great Niebuhr, the last man in the world to be carried away by credulity or superstition, that great catastrophes and unusual phenomena in nature have, as a matter of fact-however we may choose to interpret such a fact-synchronised in a remarkable manner with great events in human history.1 It would not, therefore, imply any prodigious folly on the part of the Magi to regard the planetary conjunction as something providentially significant. And if astrology be ever so absurd, yet there is nothing absurd in the supposition that the Magi should be led to truth, even through the gateways of delusion, if the spirit of sincerity and truth was in them. The history of science will furnish repeated instances, not only of the enormous discoveries accorded to apparent accident, but even of the immense results achieved in the investigation of innocent and honest error. Saul who, in seeking asses, found a kingdom, is but a type of many another seeker in many another age.2 3 The Magi came to Bethlehem, and offered to the young child in his rude and humble resting-place a reverence which we do not hear that they had paid to 2 44 66 1 See Niebuhr's Lect. on Hist. of Rome, ii. 103, ed. Schmitz. Superstition," says Neander, often paves the way for faith." "How often," says Hamann, "has God condescended not merely to the feelings and thoughts of men, but even to their failings and their prejudices." 3 Matt. ii. 11 (eis Thy oixíav) seems to show, what would of course be probable, that the stall or manger formed but a brief resting-place. It is needless to call attention to the obvious fact that St. Matthew does not mention the birth in the inn, or the previous journey from Nazareth. It is not necessary to assume that he was wholly unaware of these circumstances, though I see no difficulty in the admission that such may have been the case. the usurping Edomite in his glittering palace. "And when they had opened their treasures they presented unto him gifts, gold, and frankincense, and myrrh." The imagination of early Christians has seen in each gift a special significance: myrrh for the human nature, gold to the king, frankincense to the divinity; or, the gold for the race of Shem, the myrrh for the race of Ham, the incense for the race of Japhet,-innocent fancies, only worthy of mention because of their historic interest, and their bearing on the conceptions of Christian poetry and Christian art.1 1 "Dant tibi Chaldaei praenuntia munera reges, Myrrham homo, rex aurum, suscipe thura Deus." (Ps. Claudian.) "Thus, aurum, myrrham, regique, hominique, Deoque, Dona ferunt." (Juvenc. Hist. Ev., 249.) "Aurea nascenti fuderunt munera regi, Thura dedere Deo, myrrham tribuere sepulcro." (Sedulius, ii. 95.) See, too, Orig. c. Cels., p. 47, Iren. iii. 10, and many other ancient fancies in Hofmann, Das Leben Jesu nach d. Apokr., p. 128; and others may be found in the Latin Hymns of Mauburn, &c. CHAPTER IV. THE FLIGHT INTO EGYPT, AND THE MASSACRE OF THE INNOCENTS. "Salvete flores martyrum PRUDENT., De SS. Innocentt. WHEN they had offered their gifts, the Wise Men would naturally have returned to Herod, but being warned of God in a dream, they returned to their own land another way. Neither in Scripture, nor in authentic history, nor even in early apocryphal tradition, do we find any further traces of their existence; but their visit led to very memorable events. The dream which warned them of danger may very probably have fallen in with their own doubts about the cruel and crafty tyrant who had expressed a hypocritical desire to pay his homage to the Infant King; and if, as we may suppose, they imparted to Joseph any hint as to their misgivings, he too would be prepared for the warning dream which bade him fly to Egypt to save the young child from Herod's jealousy. Egypt has, in all ages, been the natural place of refuge for all who were driven from Palestine by distress, persecution, or discontent. Rhinokolura, the river of |