Heavenly-bodies Sentence Examples

Its transparency allows us to see even to the pole star, who is the central sun around whom all the heavenly bodies move.

He was the first to state clearly that the motions of the heavenly bodies must be regarded as a mechanical problem, and he approached in a remarkable manner the discovery of universal gravitation.

Rubidium, caesium, thallium, indium and gallium were first discovered by means of this instrument; the study of the rare earths is greatly facilitated, and the composition of the heavenly bodies alone determinable by it.

Nor ought we to find a discrepancy between the Babylonian and the Hebrew, accounts in the creation of the heavenly bodies after the plants, related in Gen.

In each culture province the Indians studied the heavenly bodies.

A special association is found, both in the Bible and elsewhere, between the angels and the heavenly bodies 18, and the elements or elemental forces, fire, water, &c 19.

For this purpose he repaired to the Rectory, Wanstead, then the residence of Mrs Pound, the widow of his uncle James Pound, with whom he had made many observations of the heavenly bodies.

The essential feature of this astral theology is the assumption of a close link between the movements going on in the heavens and occurrences on earth, which led to identifying the gods and goddesses with heavenly bodies - planets and stars, besides sun and moon - and to assigning the seats of all the deities in the heavens.

The popular factor is the belief in the influence exerted by the movements of the heavenly bodies on occurrences on earth - a belief naturally suggested by the dependence of life, vegetation and guidance upon the two great luminaries.

On the Copernican change the heavenly bodies were recognized as concrete and yet subject to calculable law.

The earth and the heavenly bodies are formed from mud, the product of fire and water, from which springs also man, at first in his lower forms. Man differs from animals by the possession of the moral and artistic faculty.

For some years after the publication of Hansen's tables of the moon in 1857 it was generally believed that the theory of that body was at last complete, and that its motion could be predicted as accurately as that of the other heavenly bodies.

The great elemental gods imposed their laws (dhaman, dharman, vrata) on the visible objects of nature, the flow of rivers, the march of the heavenly bodies across the sky.

With this Platonic philosopheme Xenocrates combines the current theology, identifying the universe and the heavenly bodies with the greater gods, and reserving a place between them and mortals for the lesser divinities.

His sole aim is to give the law of the heavenly bodies.

Idas and Lynceus were originally gods of light, probably the sun and moon, the herd of cattle (for the possession of which they strove with the Dioscuri) representing the heavenly bodies.

Theoretical Astronomy,which may be considered as an extension of geometrical astronomy and includes the determination of the positions and motions of the heavenly bodies by combining mathematical theory with observation.

Modern theoretical astronomy, taken in the most limited sense, is based upon Celestial Mechanics, the science by which, using purely deductive mechanical methods, the laws of motion of the heavenly bodies are derived by deductive methods from their mutual gravitation towards each other.

This point, though it can never be occupied by an observer, is used because the positions of the heavenly bodies in relation to it are more readily computed than they can be from a point on the earth's surface.

When at the pole his zenith coincides with the celestial pole, and as the earth revolves on its axis, the heavenly bodies perform their apparent diurnal revolutions in horizontal circles round the zenith.

The circles in which the heavenly bodies appear to revolve are then vertical.

Theoretical Astronomy is that branch of the science which, making use of the results of astronomical observations as they are supplied by the practical astronomer, investigates the motions of the heavenly bodies.

Celestial Mechanics is, strictly speaking, that branch of applied mathematics which, by deductive processes, derives the laws of motion of the heavenly bodies from their gravitation towards each other, or from the mutual action of the parts which form them.

The problem of determining the perturbations of the (2) Q heavenly bodies is perhaps the most complicated with which the mathematical astronomer has to grapple; and the forms under which it has to be studied are so numerous that they cannot be easily arranged under any one head.

Practical Astronomy, taken in its widest sense, treats of the instruments by which our knowledge of the heavenly bodies is acquired, the principles underlying their use, and the methods by which these principles are practically applied.

The fundamental problem of practical astronomy is that of determining by measurement the co-ordinates of the heavenly bodies as already defined.

Before the development of photography, there was no possible way of making observations upon the heavenly bodies except by the eye.

Since the middle of the 19th century the system of photographing the heavenly bodies has been introduced, step by step, so that it bids fair to supersede eye observations in many of the determinations of astronomy.

The science is concerned with the heavenly bodies.

Y positions of the heavenly bodies in space, and the changes of those positions with time, constitute the primary subject of investigation by the elder school; while the new astronomy concerns itself chiefly with the individual peculiarities of suns and planets, with their chemistry, physical habitudes and modes of luminosity.

By comparison with their analogues in the laboratory it can be determined whether, in which direction, and how much, lines of recognized origin are displaced in the spectra of the heavenly bodies.

It would be going too far in the other direction to claim that all the elements which compose the heavenly bodies are found on the earth.

The second conclusion is that, as a general rule, the incandescent heavenly bodies are not masses of solid or liquid matter as formerly assumed, but mainly masses either of gas, or of substances gaseous in their nature, so compressed by the gravitation of their superincumbent parts toward a common centre that their properties combine those of the three forms of matter known to us.

A modification in this proposition which may hereafter be accepted involves an extension of our ideas of temperature, and leads us to regard the interior heat of the heavenly bodies as due to a form of molecular activity similar to that of which radium affords so remarkable an instance.

This modification certainly avoids many difficulties connected with the question of the interior heat of the earth, sun, Jupiter and probably all the larger heavenly bodies.

Their catechumens put them off with the answer that the drawn bows of the heavenly bodies gave them their round appearance.

The heavenly bodies are gods among the Bushmen, but their nature and adventures must be discussed among other myths of sun, moon and stars.

He attempted, not without success, to give a scientific account of eclipses, meteors, rainbows and the sun, which he described as a mass of blazing metal, larger than the Peloponnesus; the heavenly bodies were masses of stone torn from the earth and ignited by rapid rotation.

The belief in a connexion between the heavenly bodies and the life of man has played an important part in human history.

In the first place, the movements and position of the heavenly bodies point to such occurrences as are of public import and affect the general welfare.

While in a general way the reign of law and order in the movements of the heavenly bodies was recognized, and indeed must have exercised an influence at an early period in leading to the rise of a methodical divination that was certainly of a much higher order than the examination of an animal's liver, yet the importance that was laid upon the endless variations in the form of the phenomena and the equally numerous apparent deviations from what were regarded as normal conditions, prevented for a long time the rise of any serious study of astronomy beyond what was needed for the purely practical purposes that the priests as "inspectors" of the heavens (as they were also the "inspectors" of the sacrificial livers) had in mind.

The system was taken up almost bodily by the Arab astronomers, it was embodied in the Kabbalistic lore of Jews and Christians, and through these and other channels came to be the substance of the astrology of the middle ages, forming, as already pointed out, under the designation of "judicial astrology," a pseudo-science which was placed on a perfect footing of equality with "natural astrology" or the more genuine science of the study of the motions and phenomena of the heavenly bodies.

In the same way stones were connected with both the planets and the months; plants, by diverse association of ideas, were connected with the planets, and animals likewise were placed under the guidance and protection of one or other of the heavenly bodies.

The appearance, in September 1604, of a new star in the constellation Serpentarius afforded him indeed an opportunity, of which he eagerly availed himself, for making an onslaught upon the Aristotelian axiom of the incorruptibility of the heavens; but he continued to conform his public teachings in the main to Ptolemaic principles, until the discovery of a novel and potent implement of research in the shape of the telescope placed at his command startling and hitherto unsuspected evidence as to the constitution and mutual relations of the heavenly bodies.

The recognition of man's free will as something capable of influencing historical events, that is, as not subject to laws, is the same for history as the recognition of a free force moving the heavenly bodies would be for astronomy.

If there is even a single body moving freely, then the laws of Kepler and Newton are negatived and no conception of the movement of the heavenly bodies any longer exists.

In conclusion, it is noteworthy that though resorting to utterly fanciful hypotheses respecting the order of the development of the world, Anaximander agrees with modern evolutionists in conceiving the heavenly bodies as arising out of an aggregation of diffused matter, and in assigning to organic life an origin in the inorganic materials of the primitive earth (pristine mud).

The motions of the earth as a planet must be taken into account, as they render possible the determination of position and direction by observations of the heavenly bodies.

As for science, astronomy was cultivated by the Babylonians at an early period, and it is probably from them that a knowledge of the heavenly bodies and their movements spread over Asia.

We might conceive the rapid motions of the heavenly bodies to result in some change either in the direction or amount of their gravitation towards each other at each moment; but such is not the case, even in the most rapidly moving bodies of the solar system.