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The Abstract, Table of Contents, List of Illustrations,
Introduction, and Bibliography from
ASTROLOGY AND JUDAISM IN LATE ANTIQUITY
A DISSERTATION
Submitted to the
Faculty of Miami University
in partial fulfillment of
the requirements for the degree of
Doctor of Philosophy
Department of History
by
Lester J. Ness
Miami University
Oxford, Ohio
1990
(C)
Lester J. Ness
1990
ABSTRACT
ASTROLOGY AND JUDAISM IN LATE ANTIQUITY
by Lester J. Ness
The goal of this book will be to explain how the Jews of the
Hellenized world used astrology. It will focus on the zodiac mosaics
found in the synagogues of Byzantine period Israel. The first
chapter will discuss the zodiac mosaics themselves, both as
archaeological finds and as works of art.
Second is a chapter on the origins of astrology in Mesopotamia.
There we will see how astrology grew from the beliefs that the
planets manifested the gods, and that one could predict the gods'
wills by predicting, mathematically, the planets' motions. The
result was the first horoscopes.
The third chapter will tell how the Hellenistic world adopted the
Mesopotamian practice and blended it with Greek science to produce
the mathematical "scientific" astrology familiar to most twentieth
century readers. The following fourth chapter will show how
astrology's religious side fared in the Hellenized Near East. The
planets were important gods, astrological art was used to praise the
gods, and to portray their power and ability to care for the world
and their worshippers. Horoscopes and astrological magic allowed one
to communicate with the gods and persuade them to help one through
life.
Chapter five will deal with Jewish astrology, both "scientific" and
"religious." We will examine a variety of Jewish writings from the
Hellenized Near East to demonstrate that Jews did indeed practice
astrology. Finally, we will discuss the various theories which try
to explain what they meant. We will conclude that Jews adapted the
polytheistic assumptions of astrology to their own monotheistic
world-view by interpreting the planet gods as planet angels, beings
superior to humans, but subordinate to the one genuine God, YHWH.
Since the planets are the subordinates of YHWH, running the world
according to His instructions, the zodiac mosaics are best explained
as indirect portrayals of God. The sun and the zodiac signs were His
creatures. They carried out His commands as the satraps of His
cosmos. Thus, they were appropriate visual substitutes for the God
whom even Moses might not see.
ACKNOWLEDGEMENTS
I owe debts of gratitude to many people throughout my life, and
especially during the last few years, in which I learned to be a
scholar. My late mother, Margaret, taught me the alphabet. My
father, Harold, and grandfather, Adolph, raised me to respect
learning and the study of history. My brothers and sisters provided
irreplaceable support, both financial and emotional, as did my
friends, especially Louis Nanassy, Joan Moynagh and Bob Howard.
My advisor and mentor, Dr. Edwin M. Yamauchi encouraged me by
allowing me to study a not quite respectable topic, by giving many
bibliographical hints, and with a great deal of patience. My other
committee members also performed above and beyond the call of duty.
But I owe much to informal advice, too. Jerry Colthorp and Dr.
Timothy Rogers taught me word processing. Dr. Scott Carroll brought
the Letter of Rehoboam to my attention, urged me to study
Syriac, and took part in many stimulating conversations.
I want, also, to thank the staff of Miami University's Interlibrary
Loan Department, especially Sarah Barr and Scott Van Dam, who
brought to me many of the sources used in this book.
To all of you, named and unnamed, who helped me thorough these
years, many thanks!
TABLE OF CONTENTS
ACKNOWLEDGEMENTS
LIST OF ILLUSTRATIONS
LIST OF MAPS
INTRODUCTION
1. ASTRAL ART IN THE SYNAGOGUE
2. ASTROLOGY IN MESOPOTAMIA
3. HELLENISTIC SCIENTIFIC ASTROLOGY
4. ASTRAL RELIGION
5. JEWISH ASTROLOGY
BIBLIOGRAPHY
LIST OF ILLUSTRATIONS
Figures
1. Diameter Aspect. Bouch<'e>-Leclercq, p. 166, figure 18.
2. Trine Aspect. Bouch<'e>-Leclercq, p. 169, figure 19.
3. Quartile Aspect. Bouch<'e>-Leclercq, p. 171, figure 20.
4. Sextile Aspect. Bouch<'e>-Leclercq, p. 172, figure 21.
5. Zodiac Ring. van der Waerden, Dawn, Plate 26.
6. Signs of the Zodiac, Academic American Encyclopedia,
s.v., "Astrology."
7. Ptolemy's Planetary Domiciles. Bouch<'e>-Leclercq, p. 188,
figure 24.
8. Exaltations and Depressions. Bouch<'e>-Leclercq, p. 195.
9. Zodiacal Dodecatemoria. Goold, lii, figure 10.
10. Planetary Dodecatemoria. Goold, liv, figure 11.
11. Decans. Goold, lxxxvi, figure 23.
12. Planetary Decans. Bouch<'e>-Leclercq, p. 288, figure 28.
13. Mundane Houses. Bouch<'e>-Leclercq, p. 280, figure 31.
14. Lot of Fortune, after Manilius and Ptolemy. Bouch<'e>-
Leclercq, p. 290, figure 35.
15. Lot of Daimon, after Paul of Alexandria. Bouch<'e>-Leclercq,
p. 295, figure 37.
16. The Circle of the Athla. Goold, p. lxiii, figure 14.
17. Zodiacal Melothesia. H. G. Gundel, frontispiece.
18. Nut with Constellations Above, Decans Below. Decans on Boats.
van der Waerden, Dawn, p. 30, figure 3.
19. Horoscope of Antiochus I of Commagene. van der Waerden,
Dawn, p. 149, Plate 18.
20. Chart of Papyrus Horoscope. Neugebauer and Van Hoesen, Plate
1, no. -1.
21. Plan of the Bel sanctuary. Colledge, Palmyra, p. 27,
figure 6.
22. Bel temple "Battle" relief. Colledge, Palmyra, p. 37,
figure 15.
23. Bel temple north thalamos relief. Colledge, Palmyra, p.
39, figure 18.
24. Bel temple north thalamos ceiling. Colledge, Palmyra,
Plate 21.
25. Soffit relief of the Bel temple north thalamos lintel.
Colledge, Palmyra, p. 38, figure 17.
26. First-century relief of a divine triad, `Aglibol, Ba`alshamin,
and Malakbel, Plate 35.
27. Selection of tesserae. College, Palmyra, p. 56, figure
32.
28. Selection of tesserae. Colledge, Palmyra, Plate 56.
29. Graffito of god(s) from Khirbet Ab<^u> D<^u>h<^u>r, north-west
of Palmyra, Colledge, Palmyra, p. 50, figure 30.
30. Fragment of ceiling with Zodiac. Michalowsky, Fouilles
II, p. 114, figure 129.
31. Reconstruction of ceiling with Zodiac. Michalowsky,
Fouilles II, p. 115, figure 130.
32. 232--face. Hajjar, Triade, Plate LXXXVIII.
33. 232--reverse. Hajjar, Triade, Plate LXXXIX.
34. 233--face. Hajjar, Triade, Plate XC.
35. 233--reverse. Hajjar, Triade, Plate XCI.
36. 186. Hajjar, Triade, Plate LXX.
37. Nabataean Temple, Khirbet Tannur. Glueck, Dolphins,
Plan A, p. 621.
38. Nabataean Temple, Section, Period III. Glueck,
Dolphins, p. 623.
39. Stone horns and eagle finial over Vegetation Goddess. Glueck,
Dolphins, Plate 32.
40. Cronos-Saturn. Glueck, Dolphins, Plate 153.
41. Hermes-Mercury with lyre. Glueck, Dolphins, Plate 146a.
42. Helios relief with torches. Glueck, Dolphins, Plate
136.
43. Enthroned Zeus-Hadad. Glueck, Dolphins, Plate 42.
44. Nik<'e>-supported Zodiac Tych<'e>. Glueck, Dolphins,
Plate 48.
45. Mampsis. An impression of the seal of Rabbathmoba, indicating
the month of Maraxon (Marheshvan) and depicting Scorpio.
Negev, Nabataean Archaeology, p. 96, figure 57.
46. Mampsis. An impression of a seal of Characmoba indicating the
month of Xisleu (Chislew) and depicting Sagittarius. Negev,
Nabataean Archaeology, p. 97, figure 58.
47. Restored plan, Naaran. Vincent, "Sanctuaire," Plate 5.
48. Mosaic pavement, Naaran. Vincent, "Sanctuaire," Plate 7.
49. Naaran zodiac. Vincent, "Sanctuaire," Plate 19.
50. Sun god and chariot, Naaran. Vincent, "Sanctuaire," Plate 21.
51. General plan of Beth Alpha. Hachlili, Art, p. 147, no.
4.5.
52. Prayer-hall mosaic, Beth Alpha. Hachlili, Art, p. 357,
no. 10.
53. Zodiac panel, Beth Alpha. Hachlili, Art, Pl. 73.
54. Plan, Husifa. Hachlili, Art, p. 146, no. 9.
55. Floor mosaics, Husifa. Hachlili, Art, p. 332, no. 5.
56. Zodiac panel, Husifa. Avi-Yonah and Makhouly, "Isfiya," Plate
44, figure 3.
57. Mosaic panels, synagogue IIb, Hammath-Tiberias. Hachlili,
Art, p. 340, no. 1.
58. Nave mosaic, synagogue IIb, Hammath-Tiberias. Hachlili,
Art, p. 338, no. 9.
59. Plan, Susiya synagogue. Hachlili, Art, p. 157, no. 6.
60. Susiya mosaic. Shanks, Judaism, p. 102. Note that
Shank's illustration is mislabelled "Eshtamoa."
61. Yafia, a: plan, b: mosaic floor. Hachlili, Art, p. 290,
no. 35.
62. En Gedi, inscription. Levine, "En Gedi Inscription," in
Levine, Ancient Synagogues, p. 141.
63. Plan, En Gedi synagogue. Barag, Porat, and Netzer, "`En Gedi,"
in Levine, Ancient Synagogues, p. 117.
64. Decorated Jewish Tomb, Via Nomentana, Rome. Leon, Rome,
figure 43.
65. Reconstruction, circular Mesopotamian astrolabe. van der
Waerden, Dawn, p. 66, figure 6.
66. Ecliptic. Dicks, Astronomy, p. 18, figure. 4.
MAPS
Map 1. Geographical Syria and Mesopotamia. Glueck,
Dolphins, p. 633, Nabataean and Related Sites.
Map 2. Edessa and Harran Region. Segal, Edessa, Map.
Map 3. Synagogues in Ancient Israel. Hachlili, Art, p.
142, map 2.
Introduction
Astrology is one of the most remarkable practices to come to us from
the ancient world. Born in ancient Mesopotamia, reared in the
Hellenistic world, it was at once science, philosophy and religion.
It quickly spread throughout the known world, from the Atlantic to
the Indian Ocean, and is with us still. Its appeal was and is
varied. One important reason is the awe-inspiring beauty of the
heavens. The astrological model of the universe also had an
intellectual beauty, which many still find appealing. A third factor
was the belief that the planets were manifestations of important
gods. If one could predict the gods' plans from the planets'
movements, one could make plans for the future. Likewise, one could
appeal to the planet gods to smile on one's goals. Astrology was
both beautiful and useful.
Astrology was adopted by most of the peoples of the ancient world,
who proceeded to adapt its principals to their peculiar needs and
society. Perhaps the most interesting example of this phenomenon was
the adoption of astrology by the Jews. Their religion differed from
those of other ethnic groups within Hellenistic society in its
allegiance to only one god, YHWH. Astrology was polytheistic; yet
there is no doubt that more than a few Jews practiced it. Rabbinic
literature often speaks of it. More than a few Jewish astrological
manuals survive. The most dramatic and surprising evidence of a
Jewish adaptation of astrology is on the floors of Israel's
synagogues. Jews were notorious in the ancient world for rejecting
religious images as well as polytheism. Yet many examples of mosaics
of the zodiac and the sun god may be seen today. This book will
first describe the synagogue zodiacs, then review the history of
astrology broadly before concentrating on how Jews used astrology.
It will demonstrate that astrology was seen as the power of YHWH
managing the universe and caring for His people Israel, and that the
zodiac mosaics symbolized His power and concern.
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