Babylonian Horoscopes

Emerging for the first time in the 5th cent. B.C., horoscopes reflect the application of the idea and practice of celestial divination to the life of the individual. Whereas an omen focuses on a single astronomical phenomenon, the horoscope takes into account the positions of the moon, sun, and five planets at the moment of a birth. As such, Babylonian horoscopes presuppose the concept of the ecliptic and a methodology for obtaining the positions of heavenly bodies when they are not observable. This is the first complete edition of the extant cuneiform horoscopes -- with transcription and philological and astronomical commentary. This study offers a systematic description of the documents as a definable class of Babylonian astronomical/astrological texts.

This book is intended to serve as a general introduction to Mesopotamian astrology, both its outward phenomena and its inner structure.

The story of astrology through the ages.

In the Path of the Moon offers a collection of essays concerning Babylonian celestial divination. It investigates various aspects of cuneiform celestial omens, horoscopes, and astronomy and their wide-ranging influences on later Hellenistic science and philosophy.

In antiquity, the expertise of the Babylonians in matters of the heavens was legendary and the roots of both western astronomy and astrology are traceable in cuneiform tablets going back to the second and first millennia BC. The Heavenly Writing, first publsiehd in 2004, discusses the place of Babylonian celestial divination, horoscopy, and astronomy in Mesopotamian intellectual culture. Focusing chiefly on celestial divination and horoscopes, it traces the emergence of personal astrology from the tradition of celestial divination and the use of astronomical methods in horoscopes. It further takes up the historiographical and philosophical issue of the nature of these Mesopotamian 'celestial sciences' by examining elements traditionally of concern to the philosophy of science, without sacrificing the ancient methods, goals, and interests to a modern image of science. This book will be of particular interest to those concerned with the early history of science.

This monograph begins with a puzzle: a Babylonian text from late 5th century BCE Uruk associating various diseases with bodily organs, which has evaded interpretation. The correct answer may reside in Babylonian astrology, since the development of the zodiac in the late 5th century BCE offered innovative approaches to the healing arts. The zodiac—a means of predicting the movements of heavenly bodies—transformed older divination (such as hemerologies listing lucky and unlucky days) and introduced more favorable magical techniques and medical prescriptions, which are comparable to those found in Ptolemy's Tetrabiblos and non-Hippocratic Greek medicine. Babylonian melothesia (i.e., the science of charting how zodiacal signs affect the human body) offers the most likely solution explaining the Uruk tablet.

A detailed study of the earliest forms of astrology in Mesopotamia and their far-reaching hermetic influences from the Renaissance to the present day • Reveals the roots of modern astrology in the Babylonian science of omens, which was concerned not with individuals but with the state and king • Explores Mesopotamian mythology as it relates to the planets and to astrology • Traces the hermetic transmission of this knowledge over the centuries from Mesopotamia to Egypt to Renaissance Italy Among the many significant discoveries excavated from Assyrian king Ashurbanipal’s royal library in Nineveh were tablets documenting the development of Mesopotamian astrology, now recognized as the earliest astrological science. Drawing upon translations of the Nineveh library tablets as well as many other ancient sources, Michael Baigent reveals the roots of modern astrology in the Babylonian science of omens. He explains how astrology in the Babylonian and Assyrian empires was concerned not with individuals but with the king and the state. He shows that by the first dynasty of Babylon, around 1900 to 1600 BC, astrology had become a systematic discipline, the preserve of highly trained specialists intent upon interpreting omens from the movements of planets and stars. He explores Mesopotamian mythology as it relates to the planets and to astrology as well as to Mesopotamian religion, magic, and politics--for the mythology of Babylon and Assyria served the state and thus changed as the state changed. He shows how this ancient form of astrology uniquely represents both Sun and Moon as masculine entities and Saturn (Ninurta) as the principle of order imposed on chaos. He examines the connections between ancient astrology and the symbolism of Western religions, such as how the “Greek” or “Templar” cross may symbolize the Babylonian god Nabu, now known as Mercury. Tracing the hermetic transmission of this knowledge over the centuries from Mesopotamia to Egypt to Florence, Baigent reveals how the religious and magical aspects of early Babylonian cosmological speculation played a significant role in the Renaissance, influencing prominent figures such as Cosimo de Medici, Marsilio Ficino, and Botticelli.

This volume presents recent work on Babylonian celestialdivination and on the Greek inheritors of the Babyloniantradition.In the ancient world, the collection and study of celestial phenomena and the intepretation of their prophetic significance, especially as applied to kings and nations, were closely related sciences carried out by the same scholars. Both ancient sources and modern research agree that astronomy and celestial divination arose in Babylon. Only in the late nineteenth century, however, did scholars begin to identify and decipher the original Babylonian sources, and the process of understanding those sources has been long and difficult. This volume presents recent work on Babylonian celestial divination and on the Greek inheritors of the Babylonian tradition. Both philological and mathematical work are included. The essays shed new light on all of the known textual sources, including the omen series Enuma Anu Enlil, which contains omens from as far back as the early second or even third millennium, and the earliest personal horoscopes, from about 400 B.C., as well as the Astronomical Diaries, ephemerides, and other observational and mathematical texts. One essay concerns astronomical papyri that confirm the extensive transmission of Babylonian methods into Greek; a study of Ptolemy's lunar theory suggests that Ptolemy relied more on his own observations than previously thought; and an analysis of Theon's commentary on Ptolemy's Handy Tables shows that Theon explicated their meaning both conscientiously and competently.ContributorsAsger Aaboe, Alan C. Bowen, Lis Brack-Bernsen, John P. Britton, Bernard R. Goldstein, Gerd Graßhoff, Hermann Hunger, Alexander Jones, Erica Reiner, F. Rochberg, N. M. Swerdlow, Anne Tihon, C. B. F. Walker