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Bible Dictionaries
Conflagration
Watson's Biblical & Theological Dictionary
or a general burning of a city, or other considerable place. But the word is more ordinarily restrained to that grand period, or catastrophe of our world, wherein the face of nature is expected to be changed by a deluge of fire, as it was anciently by that of water. The ancient Chaldeans, Pythagoreans, Platonists, Epicureans, Stoics, Celts, and Etrurians, appear to have had a notion of the conflagration; though whence they should derive it, unless from the sacred books, it is difficult to conceive; except, perhaps, from the Phenicians, who themselves had it from the Jews. The Celts, whose opinions resembled those of the eastern nations, held, that after the burning of the world, a new period of existence would commence. The ancient Etrurians, or Tuscans, also concurred with other western and northern nations of Celtic origin, as well as with the Stoics, in asserting the entire renovation of nature after a long period, or great year, when a similar succession of events would again take place. The cosmogony of an ancient Etrurian, preserved by Suidas, limits the duration of the universe to a period of twelve thousand years; six thousand of which passed in the production of the visible world, before the formation of man. The Stoics also maintained that the world is liable to destruction from the prevalence of moisture or of drought; the former producing a universal inundation, and the latter, a universal conflagration. "These," they say, "succeed each other in nature, as regularly as winter and summer." The doctrine of conflagration is a natural consequence of the general system of Stoicism; for, since, according to this system, the whole process of nature is carried on in a necessary series of causes and effects, when that operative fire, which at first, bursting from chaos, gave form to all things, and which has since pervaded and animated all nature, shall have consumed its nutriment; that is, when the vapours, which are the food of the celestial fires, shall be exhausted, a deficiency of moisture must produce a universal conflagration. This grand revolution in nature is, after the doctrine of the Stoics, thus elegantly described by Ovid:—
"Esse quoque in fatis reminiscitur, affore tempus Quo mare, quo tellus, correptaque regia coeli Ardeat; et mundi moles operosa laboret." METAMOR. lib. v. 256.
or, as Dryden has translated the passage,—
"Rememb'ring in the fates a time when fire Should to the battlements of heaven aspire: When all his blazing worlds above should burn, And all the inferior globe to cinders turn."
Seneca, speaking of the same event, says expressly, "Tempus advenerit quo sidera sideribus incurrent, et omni flagrante materia uno igne, quicquid nunc ex deposito lucet, ardebit;" that is, "the time will come when the world will be consumed, that it may be again renewed; when the powers of nature will be turned against herself, when stars will rush upon stars, and the whole material world, which now appears resplendent with beauty and harmony, will be destroyed in one general conflagration." In this grand catastrophe of nature, all animated beings (excepting the Universal Intelligence,) men, heroes, demons, and gods, shall perish together. Seneca, the tragedian, who was of the same school with the philosopher, writes to the same purpose:—
"Coeli regia concidens Certos atque obilus trahet: Atque omnes pariter deos Perdet mors aliqua, et chaos."
"The mighty palace of the sky
In ruin fall'n is doomed to lie; And all the gods, its wreck beneath, Shall sink in chaos and in death."
The Pythagoreans also maintained the dogma of conflagration. To this purpose Hippasus, of Metapontum, taught that the universe is finite, is always changing, and undergoes a periodical conflagration. Philolaus, who flourished in the time of Plato, maintained that the world is liable to destruction both by fire and water. Mention of the conflagration is also several times made in the books of the Sibyls, Sophocles, Lucan, &c. Dr. Burnet, after F. Tachard and others, relates that the Siamese believe that the earth will at last be parched up with heat, the mountains melted down, and the earth's whole surface reduced to a level, and then consumed with fire. And the Bramins of Siam do not only hold that the world shall be destroyed by fire, but also that a new earth shall be made out of the cinders of the old. The sacred Scriptures announce this general destruction of the world by fire in a variety of passages.
2. Various are the sentiments of authors on the subject of the conflagration; the cause whence it is to arise, and the effects it is to produce. Divines ordinarily account for it metaphysically: and will have it take its rise from a miracle, as a fire from heaven. Philosophers contend for its being produced from natural causes; and will have it effected according to the laws of mechanics: some think an eruption of a central fire sufficient for the purpose; and add, that this may be occasioned several ways; namely, either by having its intensity increased, (which, again, may be effected either by being driven into less space by the encroachments of the superficial cold, or by an increase of the inflammability of the fuel whereon it is fed,) or by having the resistance of imprisoning earth weakened; which may happen either from the diminution of its matter, by the consumption of its central parts, or by weakening the cohesion of the constituent parts of the mass, by the excess or the defect of moisture. Others look for the cause of the conflagration in the atmosphere; and suppose that some of the meteors there engendered in unusual quantities, and exploded with unusual vehemence, from the concurrency of various circumstances, may be made to effect it, without seeking any farther. The astrologers account for it from a conjunction of all the planets in the sign Cancer; "as the deluge," say they, "was occasioned by their conjunction in Capricorn." This was an opinion adopted by the ancient Chaldeans. Lastly: others have recourse to a still more effectual and flaming machine; and conclude the world is to undergo its conflagration from the near approach of a comet, in its return from the sun. It is most natural to conclude, that, as the Scriptures represent the catastrophe as the work of a moment, no gradually operating natural cause will be employed to effect it, but that He who spake and the world was created, will again destroy it by the same word of his power; setting loose at once the all-devouring element of fire to absorb all others. Beyond this, all is conjecture.
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Watson, Richard. Entry for 'Conflagration'. Richard Watson's Biblical & Theological Dictionary. https://www.studylight.org/dictionaries/eng/wtd/c/conflagration.html. 1831-2.
