The Religion of Babylonia and Assyria Part 33

On the twelfth day the moon is seen together with the sun.[567]

Contrary to the calculated time, The moon and sun appear together, A strong enemy will devastate the land.

The king of Babylonia will be forced to submit to his enemy.

On the twelfth day, the moon with the sun is seen, On the twelfth day is seen.

Evil is in store for Babylonia.

It is a favorable sign for Elam and the west land, But surely unfavorable for Babylonia.

The reports were not always concerned with political affairs. Frequently there is a reference to lions and hyenas that might be expected to make their appearance because of certain natural phenomena. Often crops are referred to, and according as the conditions are favorable or not, fertility or famine is predicted in the official reports. On other occasions the astrologers venture the very safe prognostication that male children will be born or that there will be miscarriages, though it seems likely that in such cases the forecast is intended for the affairs of the palace alone.

We have seen[568] what great importance was attached by the Babylonians to eclipses. It will be appropriate, therefore, to give a specimen of an astrologer's report in reference to such a phenomenon:[569]

The moon disappeared,[570] evil will settle in the land.

The moon, contrary to calculation, disappeared.

An eclipse has taken place.

On the twenty-ninth day the moon disappeared And the sun on the day of the eclipse entered the circle.[571]

It is an eclipse of Elam.[572]

If in the month of Kislev,[573] an eclipse is observed That encircles (?) the sun and the moon disappears, Upon the observation of the eclipse, Then may the king be exalted.

May the heart of the king, my lord, rejoice.

From Khushi-ilu, the servant of the king, the eponym.

Another report reads:[574]

To the king, my lord, Thy servant Ishtar-iddinabal, The chief of the astronomers of Arbela.

May Nabu, Marduk, Ishtar of Arbela Be gracious to the king, my lord, On the twenty-ninth day a watch we kept.

At the observatory clouds, The moon we did not see.

This report was sent on the second day of the month of Shebat.[575] From these specimens and others, it is evident that reports regarding the appearance or non-appearance of the new moon were regularly sent. But in addition to this, the kings sent to the observatory on numerous other occasions for information with reference to the significance of certain phenomena.

As in the case of the moon, so also for the sun and the stars, reports were transmitted that served as guides in directing the kings in their affairs. So on one occasion Nabu-mushesi forecasts that[576]

If the 'great lion' star is dark, It is favorable for the country.

If the 'king' star is dark, The chamberlain[577] (?) of the palace dies.

The official character of these reports is one of their significant features. Their great variety is an indication of the frequent occasions on which the kings consulted the astrologers. No important enterprise was undertaken without first ascertaining what phenomena might be looked for on the day fixed for any action, and what these phenomena portended.

In the case of the a.s.syrian reports, it is natural to find many allusions to foreign nations, since war occupied so much of the time and energies of the a.s.syrian rulers. But we have seen that for private affairs the astrologers were also consulted, as well as for the internal affairs of the country. The reports ill.u.s.trate the practical application of what became known in the ancient world as "Chaldaean wisdom." If, however, we would know the source whence the astrologers derived the knowledge which they furnished in their reports, we must turn to the long lists prepared by the priests, in which all possible phenomena connected with the planets and stars were noted and their meaning indicated. These compilations const.i.tute the 'Priestly Codes' of the Babylonians, and, as already intimated, they were combined just as the incantations and prayers, into series. Many such series must have existed at one time in Babylonia. A great temple was incomplete without its observatory, and we are warranted in concluding that every great religious center of the Euphrates Valley had its collection of omen tablets. The natural ambition of the priests was to make such a series as complete as possible. The larger the number of observations it contained, the greater the possibility of finding an answer to the question put to them. To these lists additions would constantly be made, and, if we may judge from the manner of literary composition that prevailed among the ancient Hebrews and later among the Arabs, the work of the compilers of omen series consisted essentially in combining whatever material they could obtain, and adding such observations as they themselves had made. While, therefore, the omen code of one place might differ in details from that of another, not only would the underlying principles be the same in all, but each series would represent an aggregation of experiences and observations drawn from various quarters.

A large omen series of which as yet only fragments have been published[578] bears the t.i.tle 'Illumination of Bel.' It is estimated that this astrological code embraced more than one hundred tablets. From the fragments published, the general method employed in the preparation of the series can be gathered. To the moon and to the sun, to each of the planets, and to the important stars a separate section was a.s.signed.

In this section the peculiarities, regular and irregular, connected with each of the bodies were noted, their appearance and disappearance, the conditions prevailing at rising and at setting, the relationship of the moon to the sun or to a star, of the stars to one another and to the ecliptic, were set forth. Since, however, the time when a phenomenon connected with a planet or star was as important as the phenomenon itself, observations were entered for the various months of the year and for various days in each month. The days were not arbitrarily chosen, but, as there is every reason to believe, selected on the basis of past experience. Similarly the interpretations of the phenomena were founded on the actual occurrence of certain events at certain times when the conditions indicated actually existed. A single occurrence might suffice for predicating a connection between the event and the phenomenon. The coincidence would const.i.tute an observation, but the omen would naturally gain additional force if it was based on a repeated observation of the same phenomenon on the same day of the same month.

But such a case would be rare, and the effort of the astrologers would be directed simply towards gathering as many observations of phenomena as possible. They would rest content when they had found a single connection between the phenomenon and the event. Their success in giving an answer to a question put to them as to what might happen on a certain day, fixed for battle or for laying the foundations of an edifice, or for dedicating a temple, for setting out on an expedition, or for any undertaking whatsoever, would depend on the completeness of their lists, and correspondingly the interpretation of a phenomenon occurring on any day would entail no difficulties if in their consultation lists the phenomenon would be recorded.

The 22d tablet of the series 'Illumination of Bel' deals with the important subject of eclipses. It contains 88 lines, and furnishes us with a good specimen of the cla.s.s of omens under consideration. It begins[579] with eclipses that may take place during the first month, and runs along through the twelve months of the year. The 14th, 15th, 16th, 20th, and 21st days of the month are those set down when eclipses have been observed. The official character of the omens is indicated by their repeated references to the nations with which Babylonia--and later a.s.syria--came into contact, and to the fate in store for the rulers of the country. For the third month, the tablet notes:

In the month of Sivan, an eclipse happening on the 14th day, proceeding from east to west, beginning with the middle watch,[580] and ending with the morning watch, the shadow being seen in the east--the side of obscuration--furnishes an omen[581] for the king of Dilmun.[582] The king of Dilmun is slain.

An eclipse happening on the 15th day, the king of Dilmun is slain, and some one seizes the throne.

An eclipse happening on the 16th day, the king is deposed and slain, and a worthless person seizes the throne.

An eclipse happening on the 20th day, rains descend from heaven, and the ca.n.a.ls are flooded.

An eclipse happening on the 21st day, sorrow and despair in the land. The land is full of corpses.

The eclipses for the fourth month furnish omens for the king of Guti--another district with which Babylonia and a.s.syria had frequent dealings.

An eclipse happening in the month of Tammuz on the 14th day, proceeding from the west to the south, beginning with the first watch and ending with the middle watch, the shadow being seen in the west--the side of obscuration--furnishes an omen for the king of Guti. Overthrow of Guti by force, followed by complete submission.

An eclipse happening on the 15th day[583], rains descend from heaven, floods come upon the land, famine in the land.

An eclipse happening on the 16th day, women have miscarriages.

An eclipse happening on the 20th day, storms set in and famine; afterwards for a year storms destroy property[584].

An eclipse happening on the 21st day, the armies of the king revolt and deliver him into the hands of enemies.

The eclipses of the following month deal with several countries.

An eclipse in the month of Ab[585] on the 14th day, proceeding from the south to the east, beginning with the first watch, or with the morning watch, and ending at sunrise, the shadow being seen in the south--the side of obscuration--furnishes an omen for the king of Umliash. The soldiery are engaged in severe conflicts for a year, and are slain by force of arms.

An eclipse happening on the 15th day[586], the king dies, and rains descend from heaven, and floods fill the ca.n.a.ls.

An eclipse happening on the 16th day, the king of Babylonia dies. Pestilence[587] feeds upon the country.

An eclipse happening on the 20th day, the king of the Hitt.i.tes[588] in person (?) seizes the throne.

An eclipse happening on the 21st day, a deity strikes (?) the king, and fire consumes king and land.

From these specimens, the general principle of the section is apparent.

Since eclipses portend public and political disasters of some kind, the compiler has carefully gathered oracles given on previous occasions to some ruler, or observations of the events that occurred at the time of the recorded eclipses. The apparently restricted application of the omens was no hindrance to their practical use. In the event of an astrologer being consulted with regard to the significance of an eclipse on a certain day, his list would furnish a safe basis for further prognostications, suitable to the political conditions that prevailed.

But in order to meet all contingencies, other lists furnishing further omens for eclipses were added. The 22d tablet of the 'Illumination of Bel' series is followed by one[589] which, while dealing with the same subject, approaches it somewhat differently, and is based on a different principle. It begins again with the first month, and in twelve paragraphs takes up in succession the months of the year. Choosing for comparison the same three months, the third, fourth, and fifth, which we selected in the case of the 22d tablet, it will be seen that, while the references are again to public affairs, the prognostications are of a more general character and of wider applicability.

If in the 3d month an eclipse takes place on the 14th day, rains will descend and flood the ca.n.a.ls. Storms will cause inundations. The soldiery of Babylonia will destroy the country.

An eclipse on the 15th day indicates that king against king will send troops[590]. The king of legions dies. An eclipse on the 16th day signifies that the king will be slain, and that some one will seize the throne.[591] An eclipse on the 20th day means that the king will hand his throne to his son. An eclipse happening on the 21st day portends rain,[592] and an invasion of the enemy's land.

For the 4th month an eclipse on the 14th day portends that rains will descend and the ca.n.a.ls will be flooded. Rains will cause inundations. There will be famine. A large country will be reduced to a small one. An eclipse on the 15th day portends that rains will descend, ca.n.a.ls will be flooded, and there will be famine in the land. An eclipse on the 16th day portends famine for a year. An eclipse on the 20th day portends destruction of the king and his army. An eclipse happening on the 21st day indicates that there will be a strong wind that will destroy the riches of the sea.[593]

For the 5th month an eclipse on the 14th day portends rains and flooding of ca.n.a.ls. The crops will be good and king will send peace to king.[594] An eclipse on the 15th day portends destructive war. The land will be filled with corpses. An eclipse on the 16th day indicates that pregnant women will be happily delivered of their offspring. An eclipse on the 20th day portends that lions will cause terror and that reptiles will appear; an eclipse on the 21st day that destruction (?) will overtake the riches of the sea.[593]

The vagueness of many of the prognostications is in all probabilities intentional, just as we found to be the case in most of the oracles announced to the kings. To predict rains during the rainy months was comparatively safe. The storms which visited Babylonia annually brought with them destruction of cattle. They conditioned the fertility of the country, but pestilence was often caused by the evaporation of the waters. Again, military expeditions were usually undertaken in the spring of the year before the great heat set in, and in a country like a.s.syria, it was safe to hazard a vague prediction that hostilities would ensue, and that some district would be diminished.

What may be called the 'eclectic' character of the omen series under consideration thus becomes apparent. The lists consisted, on the one hand, of omens obtained on certain occasions and with reference to some specific circ.u.mstance, such as a campaign against some country, and, on the other hand, of prognostications of a more general character, based on the general climatic conditions of the country, and referring to events of frequent occurrence. All that the scribes in preparing the series were concerned with, was to collect as many omens as they could, and to arrange them in some convenient order. Just as they prepared lists referring to military events, so they put together others in which some other theme was treated. The reports and omen tablets thus complement one another. The latter are based on the former, and the former were obtained by the interpretation of phenomena, furnished by the tablets and applied to the particular case submitted to the priests.

We need not, of course, suppose that _all_ prognostications found in the series, especially in those parts of it which are of a more general character, were based upon reports actually made, any more than that the official reports to the kings even in later days were always based upon a consultation of some series of tablets. Individual judgment, both in compiling a series and in interpreting phenomena, must at all times have played some part. The reports and the series also embody to some extent the results of experience not previously put to writing; but these considerations do not alter the general proposition set forth in this chapter as to the practical purpose served by the omen series as well as by the reports, and the pragmatic origin of both.

The importance of eclipses gave to omens connected with such events a special significance. Eclipses, however, were after all rare events, and while because of their rarity they always portended something of great moment, still the ordinary phenomena were the ones that had to be studied by the astrologers with great care in order to obtain a rational view of the relationship between the phenomena of nature and the fate of the individual or of the state. Again, eclipses, as a general thing, pointed to a public disaster of some kind, and this recognized belief lightened the task of the priest considerably in this instance. In the case of ordinary phenomena it was much more difficult to find the connection between cause and effect; and in the vast majority of instances when kings and individuals sought the temples for omens, the heavens must have presented a normal and not an abnormal appearance.

What answers were the priests to give to the questions put to them? Was it a favorable period for undertaking a military campaign? On what day should the king set out? Was the day fixed on by the council of war favorable for a battle? On what day should the foundation for the temple or palace be laid? Will the sick person recover? Should one set out on a proposed journey? Is the day fixed for a marriage auspicious?

Recognizing by experience that the same thing undertaken at different times turned out differently, in the one case being brought to a successful issue, in the other followed by misfortune, the conclusion was forced upon the popular mind (as already set forth above) that the day on which something was done or was to be done was of great moment.

But how did one day differ from the other? That was the question for the priests to determine. During the hours that the sun was in control, the clouds produced constant changes in the appearance of the heavens, but because of their irregular character, these changes impressed the Babylonians less forcibly than the striking changes that the nights showed. The planets and stars never appeared alike on two successive nights. There was always some change in the position of some of the heavenly bodies. To these changes, then, the priests directed their attention. In the variations presented by the heavens at night they saw a potent reason for the varying results produced by the same act undertaken at different times.