As a substitute for the king, I will cut through a dike, here in Babylonia, in the middle of the night. No one will know about it.
The Patron God of Babylon was Marduk, and this god was recognized in Babylonian astrology as the planet Jupiter  Marduk was recognized as the most powerful god, but not the one and only god. The Babylonians were polytheistic, believing in many gods with different purposes, and they associated certain gods to certain planets. The Babylonians used horoscopic astrology.
They would forecast their future circumstances by observing space through time and relating ominous events, such as a lunar eclipses, to social, political, and environmental problems in aspects of their everyday lives, such as giving birth to deformed children. These celestial events were viewed by the Babylonians as divine intervention in their lives using the influence the sun, moon, and planets, and to communicate when bad or good events were going to occur. Horoscopic astrology is significant to Babylonian beliefs, because associating the sun, moon, and planets with their gods shaped the way the Babylonians lived their lives and viewed the world around them.
The parallels between horoscopes and nativity omens from a Seleucid Tablet shows the benefic and malefic natures of the planets in Babylonian astrology. The Babylonians divided the fixed stars into three groups: the stars of Anu, Enlil and Ea. The horizon was divided into the Paths of Anu, Enlil and Ea. Of the planets five were recognized—Jupiter, Venus, Saturn, Mercury and Mars—to name them in the order in which they appear in the older cuneiform literature; in later texts Mercury and Saturn change places. These five planets were identified with the gods of the Babylonian pantheon as follows:.
The movements of the Sun, Moon and five planets were regarded as representing the activity of the five gods in question, together with the moon-god Sin and the Sun-god Shamash , in preparing the occurrences on earth. If, therefore, one could correctly read and interpret the activity of these powers, one knew what the gods were aiming to bring about.
The Babylonian priests accordingly applied themselves to the task of perfecting a system of interpretation of the phenomena to be observed in the heavens , and it was natural that the system was extended from the moon , sun and five planets to the more prominent and recognizable fixed stars. The interpretations themselves were based as in the case of divination through the liver chiefly on two factors:. Thus, if on a certain occasion, the rise of the new moon in a cloudy sky was followed by victory over an enemy or by abundant rain, the sign in question was thus proved to be a favourable one and its recurrence would thenceforth be regarded as a good omen , though the prognostication would not necessarily be limited to the one or the other of those occurrences, but might be extended to apply to other circumstances.
On the other hand, the appearance of the new moon earlier than was expected was regarded as unfavourable — prognosticating in one case defeat, in another death among cattle, in a third bad crops — not necessarily because these events actually took place after such a phenomenon, but by an application of the general principle resting upon association of ideas whereby anything premature would suggest an unfavourable occurrence. In this way a mass of traditional interpretation of all kinds of observed phenomena was gathered, and once gathered became a guide to the priests for all times.
However, not all of these ideas are still used in astrology as it is usually practiced today. Astrology was also incredibly important in a practice known as astral medicine.checkout.midtrans.com/mujeres-solteras-manos-en-bimenes.php
Nature of Signs & Planets in Classical Astrology | The Classical Astrologer
Steele acknowledges that it is entirely possible that the practice of astral medicine is nothing more than a theoretical practice, devised by scholars of the time. Since several of the parts would have been expensive or otherwise impossible for the average Babylonian to obtain, this raises two possible situations. It is very possible that the whole concept of astral medicine in terms of the kalendartexte and other such sources were, as previously stated, simply theory and never intended for real use. However, Babylonian medicine contains a tradition known as Dreckapotheke , wherein the names of common ingredients are given names of often unpleasant sounding ones.
It is also within the realm of possibility that the ingredients listed in the kalendartexte are following this tradition. The calendar and astrology were very interconnected. When creating the calendar for the next month or year, it was important to keep in mind where important festivals and other religious activities would fall. The first, fifth, and ninth months belonged to Akkad, the second, sixth, and tenth belonged to Elam, the third, seventh, and eleventh belonged to Amurru, and the fourth, eighth, and twelfth belonged to Subartu.
Days of each month follows the same pattern, beginning with one for Akkad, two for Elam, three for Amurru, four for Subartu, five for Akkad, and so on. Lunar omens were among the most commonplace and, most often, they were based on eclipses rather than simple visibility. In more mythological belief, at the end of each day, the sun god, Shamash, retired to "the lap of heaven" to rest. The first limitation was that the movements and position of the heavenly bodies point to such occurrences as are of public import and affect the general welfare.
The individual's interests are not in any way involved, and we must descend many centuries and pass beyond the confines of Babylonia and Assyria before we reach that phase which in medieval and modern astrology is almost exclusively dwelt upon—the individual horoscope. In Babylonia and Assyria the cult centred largely and indeed almost exclusively in the public welfare and the person of the king, because upon his well-being and favour with the gods the fortunes of the country were dependent, in accordance with the ancient conception of kingship.
The second limitation was that the astronomical knowledge presupposed and accompanying early Babylonian astrology was, though essentially of an empirical character, limited and flawed. Similarly, the other accomplishments of Babylonian astronomers, such as their system or rather systems of moon calculations and the drawing up of planetary tablets, belong to this late period, so that the golden age of Babylonian astronomy belongs not to the remote past, as was until recently supposed, but to the Seleucid period; i.
From certain expressions used in astrological texts that are earlier than the 7th century BC it would appear, indeed, that the beginnings at least of the calculation of sun and moon eclipses belong to the earlier period, but here, too, the chief work accomplished was after BC, and the defectiveness of early Babylonian astronomy may be gathered from the fact that as late as the 6th century BC an error of almost an entire month was made by the Babylonian astronomers in the attempt to determine through calculation the beginning of a certain year. 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.
However, 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 third limitation was that there is little evidence that the signs of the zodiac that we now recognise, were used in Babylonian astronomy prior to BC. However, probably from as early as the days of Hammurabi c. Some of Assurbanipal's astrologers, such as Rammanu-sumausar and Nabu-musisi, became so adept at deducing omens from daily movements of the planets that a system of making periodical reports to the king came into being.
The parallels between the Watchers and the Chaldeans become greater still when viewed in the light of a tradition cited by Eusebius , which said:. These dwelt in the land of Babylonia. Because of their impiety, they were destroyed by the gods. So there you have it. These two traditions of the Watchers and of the Chaldeans sound so identical because they are identical - one and the same.
Egyptian-Chaldean Astrology – Zodiac Sign Meanings
Were the Chaldeans the descendants of the Watchers, and executors of their tradition? Could it be that Ur was the primordial city-state of the Watchers? Very possibly. Ur is considered so ancient that to the modern mind it has become synonymous with antiquity itself.
And as we will ultimately reveal, the figure known as Abraham was of very noble birth indeed. For the time being however, we will continue our study of the Chaldean saga by looking into the story of King Gudea.
Gudea was like many of the Old Testament prophets, in that he was prone to dreams and vision. In one such dream, Nimrod himself appeared to the king, revealing to him the blueprints of a temple he wished to be erected in his honor. In a well-known statue of Gudea , the base is emblazoned with the floor plan of this temple. Other statues frequently depict him with Masonic architectural tools , such as squares, rulers, and so forth.
As mentioned in previous articles, the first priests were also the first architects. Their secret gnosis encompassed not only the sacred, but the functional as well.
And they encoded their sacerdotal wisdom sacred geometry, astronomy, etc. This is a pivotal concept, and constitutes a tradition central to our own ongoing investigation. Though commentators have speculated that this may be an agricultural tool as Marduk was thought to have taught man the science of agriculture , it is far more likely to be an architectural tool. And indeed it looks identical to the trowel which appears in so much Freemasonic ritual and symbolism. From all appearances, this would seem to constitute the tradition from which the Knights Templar and the Freemasons derived their creeds.
At any rate, the reign of Gudea witnessed a flourishing of culture and civilization in his region. He wandered the full length and breadth of Mesopotamia and often beyond to amass lumber, blocks, and precious metals for his many projects. He not only built new cities and temple, but rebuilt old ones. Ruling from his capitols of Lagash and Ur , he preferred not to be seen as a king, but rather as a priest and prophet.