Horoscope for January 12222 for Gemini

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News Newsy Now. Entertainment Hollyscoop. The author has worked the contributions of eight internationally renowned scholars into what amounts to a new history of the oldest sciences. The result is a challenging read for the layperson and a resource for the expert and includes an extensive index to the entire volume. It provides a new typology of cultural interactions and, by describing their socio-political backdrop, offers a cultural history of the region.

In particular, astral science in the Hellenistic period west of the Tigris is completely re-evaluated and a new model of the interactions of Western and Indian and Iranian astral sciences is provided. Bremen: Hempen. Will include discussion of the diffusion of the Mul. Apin series.

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It now seems that publication has been abandoned. Some essays have appeared separately. The publication of the book appears to have been abandoned. Brown, Junior. Eridanus: River and Constellation. A Study of the Archaic Southern Asterisms. Full of erroneous speculations. Brown mistook the early circular "three stars each" texts commonly called "planispheres" or "astrolabes," but actually functioning as schematic star calendars establishing an ideal year with primarily a divinatory purpose as representing the standard Mesopotamian scheme of constellations.

On the basis of three small fragments of these circular "star calendars" Sm. On the basis of his mistaken circular "planisphere" reconstruction Brown believed the constellations, including a constellation zodiac scheme, in something like their present form, originated in Mesopotamia in the late 3rd millennium BCE. He denied quite incorrectly that anyone in Mesopotamia was inventing the constellation zodiac as late as circa BCE.

Brown was unaware of the star lists of the Mul. The first section of Mul. Apin tablet 1 lists considerably more stars in the Paths of Enlil, Anu, and Ea than are found in the "planispheres. The later reconstruction of an astrolabe based on multiple texts by the British assyriologist Theophilus Pinches was more accurate.

Usually Robert Brown is mistakenly described as an English Orientalist. Actually he was an English Solicitor in Barton-on[upon]-Humber. He lived at Priestgate House. He was known locally as a writer on archaic religion and was an amateur Orientalist. His wife was apparently a keen cyclist and she was also connected with - or a member of - the Society for Psychical Research London. Life dates: Brown, [Junior]. Both were originally published in the Proceedings of the Society of Biblical Archaeology.

Casaburi, Maria. Tre-stelle-per-ciascun -mese. The author is an Italian assyriologist. Astrolabe B is composed of a bilingual almanac written in Sumerian and Akkadian, a planisphere, a stellar calendar, and the colophon. As most persons are not likely to sight this book the book review by Marianna Ferrara is reproduced here with spelling corrections : "I The book under review focuses on the study of the Middle-Assyrian miscellaneous texts known as Astrolabe B erlin , which belong to a group of ancient astronomical texts the so-called "Astrolabes" dating around the II millennium BCE.

These texts in fact do not concern the determination of the altitudes of stars, as the true astrolabes do, but contain several lists of stars that rose ideally each month in the Paths of Ea, Anu, and Enlil. The title of this book, appropriate to its topic, refers to the Sumerian compound MUL.

AM, literally translated as "three-stars-each -month ", by which these astronomical texts are referred to in the Mesopotamian sources, and suggests the three constellations, contained in Astrolabe B, apparently intended to be in order of the Paths of Ea, Anu, and Enlil in each month. Texts in Astrolabe B appear to be divided into three different sections corresponding to three subjects, but until recently only the section first had been well known and edited in English translation.

In this book, instead, the author presents a complete translation of the other two parts second and third sections , which have never been discussed so far. Beginning with a short sketch of the historical background pp. Compiled from older sources, as the subdivision into three sections suggests, these texts have often been ignored by scholars and, in the author's view, they merit more attention than they have so far received, in order to understand their real function.

She notices that these texts can be considered astronomical texts in some sense, but they highlight or obscure a certain different aspect —religious, theologian— of the all-compassing study of stars. An important example of this is found in this article. The author argues that Astrolabe B differs from the other Astrolabes by giving a different correspondence between the constellations and the three Paths of Ea, Anu and Enlil. It is possible that these texts contain some real viz. A second possibility is that the variation is due to an error in copying the tablet on the part of the scribes.


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Moreover, the third section of Astrolabe B, which is similar to the other Astrolabes in contents and phraseology, presents each constellation differently associated with each month. The meaning of this deviation, according to Casaburi, is to be found in the close connection between the star calendars and the divinatory art, which has far received almost no attention whatsoever. Besides providing us with some astronomical records, Astrolabe B is also a rich source of mythological material, to which the author returns in the appendix. The second and third sections of Astrolabe B are presented in the second half of the book pp.

Taking account of some other sources, the author examines the texts introducing some useful philological considerations pp. Finally, appendix pp. Here the author examines the nomenclature of months and the events to which they refer, pointing out their relevance for agriculture and myth. The book provides also a complete list of star names, the indexes of the Sumerian and Akkadian terms, the Sumerograms and their Akkadian equivalents, and the names of deities.

These philological tools offer a glimpse on the cultural background, to which the author pays close attention, providing a fine survey of the Mesopotamian cultural and agricultural activities. Despite interesting questions, however, the answers are often not so satisfying. This is probably due to the absence of a complete critical edition of the Astrolabe B, which, as the author notices, is required in order to understand the real function of these texts.

The present study is a first attempt to rescue from oblivion the records contained in Astrolabe and does promise essentially what the book delivers. The great merit of Casaburi is that it is the first time that an edition of the second and third sections of the Astrolabe B along with its Italian translation has been published.

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Cooley, Jeffrey. Reading Akkadian Prayers and Hymns. Extracted comments by author pages : "The primary manifestations of most of the Gods of the Night appear to be specific stars and constellations, some of which we are able to identify with reasonable certainty On the other hand, Girra and Erra are gods associated with fire and plague respectively and are mostly featured outside of a celestial context in cult and literature.

Girra is the god of fire and the hero in a fragmentary OB myth. In that myth, Girra slays a monster named Elamatum, which is then transformed into a constellation. Girra and Erra are associated with celestial features in addition to their primary mundane hypostases.

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While we do not know with what astral feature Girra is associated, Erra is later identified as a particular star, the Fox MUL. A, Akk. DA, Akk. Craig, James. Astrological-Astronomical Texts. Copied from the original tablets in the British Museum. The book contains drawings of sections of the approximate 70 texts comprising the omen series Enuma Anu Enlil. The author was a Canadian assyriologist.

Dibon-Smith, Richard. No date; Unpublished? All the essays are obtainable from the internet. Emelianov, Vladimir. Nippurskij kalendar' i rannjaja istorija Zodiaka [Nippur Calendar and the Early History of the Zodiac [: transformation of month rituals to the names of zodiacal signs. Russian-language with lengthy English-language summary reproduced below somewhat 'roughly', not yet fully corrected. It is common to see either date given. Conferred by Saint Petersburg State University. The author is an Assyriologist Ph. From the English-language summary: The calendar of an old Sumerian city Nippur now Niffer in Iraq played a very important role in the cultural history of the Ancient Near East.

This work deals with cuneiform sources related to the Nippur calendar and its rituals. The main aim of the book is to analyze all these texts and to make some associations between the Nippur calendar and the solar Zodiac. From the English-language summary of Vladimir Emelianov's thesis :. During the third millenium it was a local calendar; but after Ur III, it became the calendar of almost the whole of Babylonia, and influenced Hebrew, Syriac and Syro-Arabic chronological systems.

There have been three main tendencies in the study of Sumerian culture. The first one may be named aesthetical comparison. It refers to the discovery of similarities between Sumerian and Old Testamental texts by means of the analysis of its poetic composition S.

Kramer, W. Hallo, V. The second may be called politics in myth, that is, the application of political history to the plot of sacred texts and the explanation of ancient culture by means of modern socio-economical ideas Th. Jacobsen, I. Diakonoff, C. Volk, J. The third tendency, religious culture, treats ideology as the sphere of religion and cult, and the cultic activity predominates here over the cultural activity French scholars, H.

Sauren, R. However, the existence of these tendencies in the consciousness of Sumerians is doubtful because there are no words such as 'politics', 'religion' or 'beauty' in ancient cuneiform languages. So, it would be strange to place the Sumerian world picture around one abstract modern term. Sumerian texts reveal a tendency to co-ordinate human life with the world of nature and cosmos.

Not only as it is but also in relation with the days of sacrifice was the cult of a god important. Historical inscriptions compared the king with deities whose actions were connected with the seasons and months of the calendar. The form, stylistic elements and formulae of the text contain hidden indication to the calendar ritual, which was the prototype of a literary work. So, it is important to study the ancient calendar as a source of culture, for example, of the Sumerian culture.

In the field of Sumerology there are four significant books on Sumerian calendars. Landsberger , M. Cohen , W. Sallaberger investigate the facts of calendar, that is, all month names and days of sacrifices found in all kinds of cuneiform texts. Langdon tried to explicate the ritual essence of calendar months.

His work was the first attempt to overcome the separation between cultural and calendar studies in Sumerology. Recently, a second attempt was made by A. Livingstone in his book dedicated to the rituals and explanatory works on them. Our investigation continues the 'Langdon-Livingstone line'. We shall try to analyze the substance of all Nippur months and then to reveal chrono-topos Space-and-Time, by M.

Bakhtin of the Nippur calendar. Chapter I. The Nippur Calendar. In group 1 we can find all 12 months' names in their archaic written versions.

Texts of group 2 like Astrolabe B contain explanations of each months' name by means of the month's ritual and connect it with the definite celestial object heliacally rising in this month. Prescriptions of group 3 relate to the most important events of the month. Additional information can be extracted from Sumerian hymns to a god so called myths and royal inscriptions. It began near the spring equinox and might be connected with the time of the rising of the river.

Astronomical foundations of the calendar were lunar and solar observations: each month began with a new moon, but each season depended on the way of the Sun through the stars of the celestial equator. I bara 2 -za 3 -gar March-April ' re-establishing the dais in shrine'. George and the Dragon. The dais here is a symbol of stable, solid earth in the middle of the Abyss and, therefore, a symbol of the beginning of the New World.

Here Ninurta became ensigal and engar of his father Enlil. The symbolic meaning of this magic procedure is the real co-existence of antipodes. We know that this month was associated in late astronomical texts with the Gemini Lugalgirra and Meslamtaea who were Sin and Nergal the light of the Moon and the darkness of the Nether World.

One can propose some kind of relation between the myth of this month and the plot of 'Enlil and Ninlil'. IV shu-numun 'sowing'. Here the process of sowing is connected with the departure of Dumuzi to the Nether World. Women cry over him to stimulate the growth of seeds. NE gar 'establishing of torches'.

The fire of many torches helps mankind to drive away ghosts of the Nether World. People at that time make sacrifices to their dead relatives who had not received food and drink from their children and came out from the Nether World to disbalance relations between the living and the dead. In literature, it is the time of Inanna's descent to the Nether World and Gilgamesh's march to kur-lu 2 -ti-la of Huwawa in Sumerian, kur means simultaneously 'a mountain', 'a foreign country' and 'the Nether World'.

Athletic game played at this time in memory of Gilgamesh with the light of many torches seems to have been similar to the Greek Olympic Games. VI kin- d Innin 'the service for Inanna'. Inanna's statues are cleaned in 'the River of the Sacred Ordeal' because of her coming out from the Nether World at that time. In the literature, we know the myth 'Gilgamesh and the Bull of Heaven' where Gilgamesh has refused to enter Inanna's temple in Uruk.

It means that she was a prisoner of the Nether World and, after coming out, she is waiting for a new Dumuzi, that is, for a hero who must descend to the Nether World as a substitute for Inanna. VII du 6 -ku 3 'the Sacred Mound'. Purification of kings and rulers, libations to Enki-Ninki as parent of Enlil. He lived in the Earth, in the root of sacred tamarisk, at the very beginning of the world. The month and its rituals symbolize the very ancient time of the Universe, the period of establishing the World Order.

Enki-Ninki was the parent of Anunna-gods who were rulers of Justice. The sun-god Utu was the second god of this month. VIII apin-du 8 -a 'release of the Plough'. The ritual is unknown it should be the holiday of Tummal. Astrolabe B alludes to this ritual when it mentions the 'Dialogue between the Plough and the Hoe'. It means the time of finishing all work with the plough the plough's activity on the field lasting from the IV till the VIII months.

IX gan-gan-e 3 'rising of the Killer'. Here GAN. We know from Astrolabe B and the corresponding texts that it is the month of Nergal. In the Erra-Epic Nergal is called bel shagashe 'master of murder', so we can say that the whole month is dedicated to Nergal's rising from the Nether World, that is, to the darkness of the winter sun. There is an association between Nergal's rising and the rising of fruits from the Earth. This is the reason why the IX month is 'the month of prosperity and abundance'. X ku 3 -SHEM 'the sacred nakedness'. According to J. In the Sumero-Eblaite glossary su 3 PA.

Arabic sbt,, Hebrew shbt, 'twig, rod'. It is the time of the Earth's holiday after agricultural activities. Here the main rituals are: a a big feast of An related to the eldest deities Enmesharra, Ninshubur ; b rising of the dead founders of the state Ur-Nammu, Shulgi and their seating at the place of assembly. XI ud 2 -duru 5 'emmer'. The ritual is unknown; however, in Astrolabe B it is 'the month of cold, the favourite month of Enlil', in Iq. Assur state ritual van Driel, Assur, contains the liturgical reading of a-ab-ba hu-luh-ha at the end of this month.

In the latter text, the people of Nippur appeal to Enlil with a request not to flood their city and not to freeze them. One can suggest that rituals of this month may be related to the image of the Flood and the World Crush. XII she-gur 10 -ku 5 ' time of harvest'. The ritual is unknown, however, we know from Iqqur-ipush that it was the time of destruction of Agade and Ur.

Gods of the month are Sibitti, who are friends of Asag, children of Enmesharra. Chapter II. Semantic System of the Nippur Calendar. Steady observations lead us to the conclusion that the Nippur year was divided into two periods. Correspondingly, the spatial meaning of 'the Nether World' is 'steppe', 'foreign country', 'outside space', the temporal meaning is 'the dark time of the year' from the summer solstice till the winter solstice.

This is the chrono-topos of the Nippur calendar. The situation of conflict is implemented here in four positions:. Giving ME as potencies of being to the Hero after his battle with the Abyss, reconstruction of the world and temple, enthronement and the sacred marriage, division of light and dark. Lugale, Barton Cylinder, an-gim dim 2 -ma, Cyl.

Reconstruction of the margins between the two worlds, judgement of Utu and libations to the old gods. Utu hymns, Plough and Hoe. Deluge, destruction of cities, saving the World of Life by a righteous person. Deluge myth, Ur Lament, Curse of Agade. One may note that there is a system of interconnections within the Nippur calendar, such as an opposition between the corresponding months of the first and the second periods of the year:.

I-VII - predestination and judgement;. V-XI - immortality through conquering the world during the war or through saving that during the Deluge ;. VI-XII - the end of period purification before the new period. Chapter III. Life after death: metamorphoses of the Nippur calendar semantics.

The following three similarities are discussed: a the similarity between the Nippur and the Standard Babylonian calendars; b that between the Nippur calendar and the Babylonian Zodiac; and c the between the Nippur calendar and the Epic of Gilgamesh. The first scholar who has suggested these similarities was F. Lenormant Lenormant, II, Our task here is to verify his conclusion. Enmesharra, Tiamat and became the leader of nation. Dumuzi, one variant of the young spring god, was sacrificed in summer.

Thus, it was also the constellation of Kingu, victim-god. Semantics of the First god who was a victim for the new world is very close to the ritual of I bara 2 -za 3 -gar. II MUL. NA is very close to II gu4-si-sa2. We could propose that many images of the Babylonian Zodiac had had their prototypes in images and functions of the Nippurian ritual.

In our book, we show many details indicating very close connections between the Nippur month rituals and plots of some corresponding tablets of the Epic of Gilgames:. Here are the most obvious pieces of evidence in favour of the similarity between the Nippur calendar and the Gilgamesh Epic. The confirmation of F. Lenormant's hypothesis leads us to the issue of the ritual and calendrical functioning of the Epic. However, we do not have any solution to this problem. Epping, Joseph. Astronomisches aus Babylon. Also contains identifications of constellations and star names. See the German-language obituary for Johann Strassmaier by Anton.

Foxvog, Daniel. Galter, Hannes. Die Rolle der Astronomie in den Kulturen Mesopotamiens. Several papers deal with Babylonian constellations and star names. See the German-language book review by M[? Geuthner, Paul. Giedion, Sigfried. Planetarium Babylonicum oder die sumerisch-babylonischen Stern-Namen. Also, all the entries are hand-written with very few slips. Though compiled from references that can date back to the turn of the 19th-century it is still considered to be the standard reference. Because the majority of his sources are over 90 years old and the book itself is over 60 years old it needs to be used with caution.

Improved modern translations of some constellation and star names due to various changes in transliteration format since are, of course, not reflected in the book and some revision is required. Also, new star-list texts have been discovered. As a summary of the need for revision: new star-list texts have been discovered, some readings of cuneiform signs have changed, a considerable number of previous interpretations have been abandoned. To date I have not come across any book review for this volume. He was a member of the Augustinian order, which he entered in From to he was a professor at the Augustinian College of Nijmegan.

To keep in mind when reading the material and interpretations in this book: The Akkadians borrowed Sumerian cuneiform script for writing their own language and whilst they retained numerous Sumerian signs they also added their own. According to the cuneiform philologist John Heise, Akkadian speakers systematically used the Sumerian language at least to the Old Babylonian Period. It was the language of the Akkadian-speaking scholars. However, Sumerograms did not necessarily represent Sumerian loan words in the Akkadian language.

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It may be that there has been an Akkadian adaptation of a Sumerian logogram. A logogram used in an Akkadian text could represent either a loan word from Sumerian or a native Akkadian word. It was a general convention in ancient Mesopotamian scientific texts to use Sumerian word-signs to render Akkadian vocabulary words.

However, it is not always possible to decide whether the Sumerian words used in later non-Sumerian times are actually Sumerian in origin or are just later Babylonian notions recorded in anachronistic Sumerian. No conclusion can be confidently drawn from the later use of Sumerian terms regarding the time or place of the origin of the content of the texts.

Ancient Astronomy and Celestial Divination. Hallo, William. APIN and the names of constellations. Hartner, Willy. The Scaffolding of Our Thoughts. Heimpel, Wolfgang. Hinke, William. The author discusses 37 kudurru and the book is profusely illustrated. Hobson, Russell. The latter is interesting. And this error-making occurred over a relatively short period of time. A tradition of oral transmission did exist in Mesopotamia. The numerous variants of popular myths is used as an argument for an oral tradition in Mesopotamia. A group of 'experts' and later, in the Neo-Assyrian period circa BCE , 'chief singers' is identified with oral tradition.

It is accepted by a number of scholars that these persons would make slight changes. According to The Cambridge History of the Bible Volume 1, , Page 40 : "In Mesopotamia oral tradition played only a limited part in the transmission of literary texts after 2, B. Even the text of the omen series Enuma Anu Enlil exhibits divergences and was not really fixed.

Hoffmann, Susanne. Note: Published in as a German-language book. Hipparchs Himmelsglobus: Ein Bindeglied in der babylonisch-griechischen Astrometrie? A lengthy over pages and excellent study.

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The author has made a detailed analysis of the Mul. Apin stars constellations. Doctoral thesis Det humanistiske facultelt, Universitetet i Tromso approximately pages. Hollywood, Louise A study of late Babylonian planetary records. Includes a detailed discussion of 'normal stars. Hommel, Fritz. Based on his earlier and articles in the weekly journal Das Ausland. These earlier essays were also published separately in as a page pamphlet.

Internationalen Orientalisten-Kongresses. Hamburg September Zu den babylonischen Grenzsteinsymbolen. He perceived in the kudurru symbols an equatorial zodiac dating to the 5th-millennium BCE. This is pure fantasy. Ethnologie und Geographie des Alten Orients. Horowitz, Wayne. Mesopotamian Cosmic Geography. A comprehensive study of all extant Mesopotamian texts including mythological texts and literary texts relating to the idea of the physical universe and its constituent parts.

Includes a detailed discussion of the "three stars each" incorrectly termed "astrolabes" and now usually termed "planispheres" and the Mul. The author is an assyriologist. The astrolabe is a term in modern Assyriology that denotes a fixed-star scheme based on the three so-called paths of Anu, Enlil, and Ea, the appearance of which regulate the stars' annual movement.

The focus in this contribution is not on circular astrolabes, of which only two fragmentary examples are known, but on the much larger number of astrolabes written in list format and especially on the so-called Astrolabe B. He argues that Astrolabe B was not simply an astronomical aid for calendar reckoning. Horowitz understands it to have been a sort of astronomical handbook with practical applications, although these cannot be clearly determined.

In addition to a possibly practical function, Astrolabe B had "a purely academic function as a statement of astronomical theory with religious overtones; namely that the stars were identified with gods, and that Marduk, whose star is to be found in the pivotal position at the end of the Path of Anu in Alb B II, was the god who regulated the starry sky and so the passage of time" Horowitz also reviews the history of the Astrolabe tradition with regard to issues of canonicity, text history, and transmission and also connects it with Enuma Elish, with which the oldest copy of Astrolabe B is roughly contemporary.

The Enuma Elish comparison shows the similarities between these texts regarding the central and primary position of Marduk, which suggests the religious outlook of a "purely astronomical" text such as Astrolabe B. Here Marduk assigns three stars to each month of the year, and sets the station of his star N alongside the stations of Enlil and Ea to regulate the stars.

The system described here is that of a group of cuneiform astronomical texts commonly known as "Astrolabes," or more properly by their ancient name, "The Three Stars Each. The book is divided into three parts. Part I presents introductory material consisting of two distinct and separate introductions. The first introduction, Chapter 1, is an independent essay which surveys the group and its place in Ancient Mesopotamian science, religion, and thought. Here, many issues are raised which are only fully addressed later in the book. Chapter 2 then, in a sense, begins the book proper, offering discussion of the history of the group, its sources, and a survey of the central themes, ideas, and terminology present in the Astrolabe texts.

This is followed by Chapter 3 which presents the list of sources belonging to the group. Part II gives the editions of the main body of Astrolabe texts. It begins with Chapter 4 which provides a study, transliteration, and translation of the most comprehensive source for the Astrolabes, the Berlin Astrolabe, best known as Astrolabe B, which consists of four elements: 1 a menology, 2 a star catalogue, 3 the list of the 36 month-stars that stand at the heart of the Astrolabe tradition, and 4 a second list of these same 36 stars, here listing stars that rise as others set over the 12 months of the year.

The next chapters study the duplicates and parallels to Alb B. Chapter 5 studies the Alb B I menology and its parallels. Here, Chapter 7 includes a number of sub-chapters, each of which studies one of the most important sources, or sets of sources, for Astrolabes. For example, Chapter 7. Part IV includes two appendixes, the bibliography, and the indexes. Appendix 1 gives transliterations of selected sources, including those which are edited in more than one chapter of the book.

For example, K.

Here too may be found running editions of the entire texts of VS 24 and Sm. The second appendix gives a list of stars named in the Astrolabe group with their ancient spellings, modern equivalences, and references to their place in the group. The book closes with Part V, plates with handcopies and photographs. Handbook of Archaeoastronomy and Ethnoastronomy.

Part XI, Pages Lists of stars and constellations are available in both the lexical tradition and astronomical-astrological tradition of the cuneiform scribes. Hunger, Hermann. Apin: An Astronomical Compendium in Cuneiform. Finally, the book contains a new and detailed commentary on the text.

Astrological Reports to Assyrian Kings.

Hermann Hunger: Astral Sciences in Mesopotamia. An essential book to read and it contains discussions of constellations and star names. Oelsner in Orientalische Literaturzeitung, Band 96, , Columns Life dates for David Pingree: This latter obituary includes a photograph of David Pingree. Brill's New Pauly. Antiquity Volume 4 Cyr - Epy , Columns Metzler since Studies Presented to Robert D. Biggs, June 4, The Role of Astronomy in Society and Culture.

Jastrow, Junior. Die Religion Babyloniens und Assyriens. Two lengthy chapters in volume 2 published , in two parts are based on Franz Kugler's identification of constellations and star names in the early volumes of his monumental "Sternkunde und Sterndienst in Babel. Jensen, Peter. Die Kosmologie der Babylonier. The author demonstrated that the Greek zodiac was borrowed from the Babylonians. Kelley, David. At this time you come across in an appealing, charming, openly affectionate manner which is likely to win you new friends and admirers.

You make an excellent first impression now. This is a very favorable time for doing something to enhance your appearance such as getting a hair cut or purchasing new clothing. Your personal magnetism is strong and you attract appreciation, affection, and attention at this time. Feelings of love, a desire for beauty, and the urge to be creative are strong. You beautify your surroundings and pay particular attention to your appearance. This is a good time to treat yourself or do something fun just for you. By expressing your initiative, natural charm, friendliness, enhancing your beautiful features and personal style, expressing self-confidence.

Starts quickly and expectations are such that the relationship is exciting and maintains spontaneity. The dates above are broad and general. The following dates reveal days when your ruler, and the planets that rule the love sectors in your solar chart, interact via harmonious or challenging aspects. Some dates may overlap—these are dates when challenges can lead to greater understanding and opportunities.

Note that exact times of the aspect are given, but that these influences are in effect for the most part in the hours before they are exact. Ladies, careful with those pointy shoes…. The big aspect pattern of , Jupiter square Neptune will impact your learning sector during on Jan 6, Jun 16 and Sep This will make you curious about spiritual wisdom and how it can help you in your daily life. Career reboots should happen with the summer eclipses will really help remove any stubborn grime that has accumulated in your home.

If you work for yourself then you can much better utilise this energy with a new course of study. If you are a healer then this square is particularly useful as you can use its cleansing qualities for a detox. You will also spend time learning about your locality in Libra. You will find what healing is available in your neighbourhood and where you find the best locally-sourced food.

Your nearest farmers market will be your new medicine cabinet. Libra has serious Saturn in its home sector for the next 2 years. This is an extremely important transit of Saturn because it entails an inspection of the very roots of your being. You will be examining your domestic arrangement and any properties you might own. Uranus continues to transition out of a direct opposition to your sign. Partnerships may have been a wildcard in your life for many years, but this is set to change.