British Museum blog

Looking for a time machine: astrolabes in medieval Jewish society

Josefina Rodríguez Arribas, researcher

Astrolabes are the medieval equivalent of the kind of handheld technology we’re all very accustomed to in the twenty-first century. They were instruments you could use to find your way, tell the time, track the movements of the sun and stars, and were – still are – complex, and incredibly impressive.

As the researcher working on a project with the British Museum and the Warburg Institute to study these fascinating objects, my recent trip to Israel was not the first time I’ve been there in search of medieval astronomy and astrology. However it was the first time I have returned with a database of about 140 Hebrew manuscripts dealing with astrolabes: a treasure trove of texts describing and explaining how to build or use these instruments in their almost two thousand years of history. In other words, texts written mostly in Hebrew and a few in Judaeo-Arabic (Arabic with Hebrew script) between the twelfth and the eighteenth centuries by Jews from around the world (astrolabes remained in use until the nineteenth century in Islamic countries).

These manuscripts are not all physically in Israel – most of them are in libraries and private collections around the world, as are the few surviving Jewish instruments. However, the Jewish National Library in Jerusalem hosts the Institute of Microfilmed Hebrew Manuscripts, in which we can look for and read microfilms of practically all the Hebrew manuscripts in the public and private collections of the world.

Comparing manuscripts

Comparing manuscripts

An amazing resource, and very convenient. I can sit in the manuscripts reading room, in the basement of the National Library in Jerusalem, and let my eyes go from a Sephardic script of the thirteenth century to an Askenazi of the fifteenth or a Byzantine of the sixteenth century, all of them explaining how an astrolabe works.

These texts were written and copied by Jews spread over three continents, in countries and cities so close or so distant as Vienna, Istanbul, Egypt, Yemen, Lisbon, Baghdad, Mantua, Benevento, Syracuse, Senegal, and more. Most of them were also copied many times throughout the centuries, some in years as decisive for the history of the world or the history of the Jews as the year 1453 (the fall of Constantinople into Turkish hands) or the year 1492 (edict of expulsion of Jews from Spain), when many codices and manuscripts were destroyed or lost for many reasons.

These handwritten texts are like a time machine encapsulating in their parchment, paper, ink, writing, binding, and list of owners, information about the authors and the readers, the Jewish communities where they were produced and the patrons who paid for them. So the transcription, translation, and study of these texts is going to provide us with decisive information about the degree of scientific knowledge and familiarity with certain scientific instruments of many Jewish communities from the twelfth to the sixteenth centuries, and even later.

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These beautiful studies drawn from life are by artist Antoine Watteau, born #onthisday in 1684.
This is a rare type of drawing by Watteau, who used black chalk to strengthen the shadows and the darker lines of the stronger contours. The hands themselves are cast into relief by their shadows on the paper. The red chalks, of course, suggests the real flesh of the model in front of him, and was a favoured technique, in combination with black and white chalks, of French eighteenth-century artists. The drawing's expression lies in the position of the hand and not so much in its details. Although the hands are fully modelled there is still a stark, bare quality to them. They are economical, almost abstracted.
Antoine Watteau, Three studies of open hands. Drawing, France, about AD 1717-1718.
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