Chaldea

This new book on the scientific nature of divination in the ancient Near East was recently released (June, 2016) by Eisenbraun’s. Reviews and comments are very much welcome.

Bibliographic details:

Divination as Science
A Workshop on Conducted during the 60th Rencontre Assyriologique Internationale, Warsaw, 2014
Edited by Jeanette C. Fincke
Rencontre Assyriologique Internationale – RAI 60W1
Eisenbrauns, 2016
Pp. xi + 172
ISBN: 1-57506-425-1
ISBN13: 978-1-57506-425-3
Your Price: $44.55

Description 

There is no doubt that Ancient Near Eastern divination is firmly rooted in religion, since all ominous signs were thought to have been sent by gods, and the invocation of omens was embedded in rituals. Nonetheless, the omen compendia display many aspects of a generally scientific nature. In their attempt to note all possible changes to the affected objects and to arrange their observations systematically for reference purposes, the scholars produced texts that resulted in a rather detailed description of the world, be it with respect to geography (the urban or rural environment on earth, or celestial and meteorological phenomena observed in the sky), biology (the outer appearance of the bodies of humans or animals, or the entrails of sheep), sociology (behavior of people) or others. Based on different divination methods and omen compendia, the question discussed during this workshop was whether the scholars had a scientific approach, presented as religion, or whether Ancient Near Eastern divination should be considered purely religious and that the term “science” is inappropriate in this context. The workshop attracted a large audience and lively discussion ensued. The papers presented in this volume reflect the focus of the sessions during the workshop and are likely to generate even more discussion, now that they are published.

Table of Contents for Divination as Science

Preface

Abbreviations

Bibliographical Abbreviations

Divination Between Religion and Science, JoAnn Scurlock

Bias in Observations of Natural Phenomena made for Divinatory Purposes, Ulla Susanne Koch

“Šamaš, great lord, whom I am asking, answer me with a reliable ‚Yes!”: The Influence of Divination on the Result of War, Krzysztof Ulanowski

Sheep Anatomical Terminology in the šumma immeru Omen Series and Additional Texts, Yoram Cohen

Some Remarks about the Old Babylonian Libanomancy Texts, Maria Stella Cingolo

The Oldest Mesopotamian Astronomical Treatise: enuma anu enlil, Jeanette C. Fincke

Divination and Religion as a Cultural System, Paul Delnero

Indexes

General index

Index of texts

For more information, or to order, please visit Eisenbrauns.

‘Very Large Array With Stars’. Photo credit: Malcolm Park

The history of astronomy intersects with the study of religion in a variety of ways — not least of which being the ways in which astronomers parse and experience the night sky.

In the documentary, Star Men, which premieres September 3rd, 2015 at the 35th Cambridge Film Festival, filmmaker Alison Rose accompanies four English astronomers, Drs. Donald Lynden-Bell, Roger Griffin, Wal Sargent and Neville Woolfon, on a return road trip to the U.S. southwest as they revisit the astronomical adventures and discoveries of their youth, with their Union Jack flag in tow.

As the Star Men web site describes the astronomers’ pilgrimage to their old observing sites:

In old age and facing death, their journey through memory and the breathtaking landscape provokes them to reflect on how their profound work on the universe has reflected back on the individual, affecting their sense of religious faith, how life may have purpose, and what is knowable and unknowable.

Filmed in California, Arizona, New Mexico and Utah, the film features POV narration, and draws a character-driven, intimate portrait of friendship as the men travel from the century-old telescope on Mt. Wilson through a progression of larger and more powerful observatories. They pause at the Grand Canyon, and re-take a hike that nearly defeated them when they were young.

As blogger Barbara Kiser points out, although Star Men tells the story of the advances in astronomy taking place place fifty years ago, this film transcends the science itself, highlighting the core themes of aging, illness, death, and ultimately, meaning, set against the starry background of the cosmos. Through the eyes of the film’s subjects, the audience is privileged to explore “the worth of human spaceflight to religion, extra-terrestrial life and mortality.”

Which is, after all, precisely what historians of science and religion are reaching for as well, albeit from a slightly different direction.

“Night Begins the Day: Rethinking Space, Time, and Beauty” looks like a marvelous exhibit. An artistic take on the Jewish day, which begins the night before, it runs through September 20 at the CJM, 736 Mission St., San Francisco. More information available at http://www.thecjm.org.

A quote in this Jweekly.com article describing the exhibit, however, caught my eye:

According to Rabbi Peretz Wolf-Prusan, senior educator at Lehrhaus Judaica in Berkeley, the rabbis of early times had a deep understanding of astronomy: After all, the Jewish calendar follows the lunar cycle, and called upon Jews “to observe nature and be a part of this world.

“We have a tradition,” Wolf-Prusan notes, “that says, ‘Pay attention. See what’s around you.’ ”

There are certainly a number of rabbinic sources that support this viewpoint; Wolf-Prusan is not wrong, precisely. But in keeping with the old borscht belt adage “two Jews, three opinions,” I’d like to throw my own hat into the ring. While the Jewish calendar is lunisolar (not purely lunar), I would argue that the gradual move toward the fixing of the Jewish calendar (i.e., in place by the ninth-tenth centuries CE) turned rabbinic eyes away from direct celestial observation, not toward it. As per the research of Sacha Stern in ‘Calendars in Antiquity: Empires, States, and Societies’ (2012, Oxford University Press), this move was in keeping with the rise of the era of urbanization and fixed calendars (Stern 336). Aside from the recitation of the rosh hodesh (new month/moon) prayer (usually performed en passant) and the blessing on the sun recited every twenty-eight years (more about which, see here and here) Judaism is no longer focused on the skies. Heaven, yes, but not the heavens.

But here is the key. As is so often the case when analyzing rabbinic sources, particularly the Babylonian Talmud, multivocality reigns. This, combined with doubts cast upon the historicity of certain rabbinic institutions and astronomical-calendrical procedures makes it difficult, if not impossible, to unequivocally state that the rabbis all understood, let alone championed, the observation and study of the cosmos. In my own recent research, I demonstrate this rabbinic multivocality, highlighting views of the natural world on Earth, and perspectives on the heavens, that range from reverence and appreciation to outright scorn toward those who would waste time on any pursuit but the study of Torah.

That said, however, in addition to his own call for Jews to appreciate the natural world, Rabbi Wolf-Prusan also mentions that of the late rabbi and civil rights activist Abraham Joshua Heschel for “‘radical amazement’ — a sense of wonder that is a prerequisite to wisdom and faith.” It is on the contemporary scene that we see the opening of the floodgates of writing and political action — from Heschel’s call to similar calls for the preservation of nature as a “Torah responsibility” by the Rabbinical Council of America (Orthodox), as well as the Conservative, Reform, and Reconstructionist movements. In addition, the past few decades have brought with them new Earth-based Jewish groups, including Tel Shemesh, The Walking Stick Foundation, the Adamah Fellowship, and Wilderness Torah.

While these are most welcome changes, I leave open the question of whether these were borne of the classical sources themselves or whether they are, in fact, inspired but primarily contemporary shifts toward a more grounded (and cosmos-inspired) spirituality.

As promised, my review of the 2013 publication Ancient Jewish Sciences and the History of Knowledge in Second Temple Literature, edited by Jonathan Ben-Dov and Seth L. Sanders. New York: NYU Press.

Source: http://gulfbusiness.com/2014/07/first-day-eid-al-fitr-expected-fall-july-28/

The following two linked articles offer glimpses into the relationship between Islamic scholarship and the determination of the precise times of both the beginning of Ramadan and the appearance of the Shawwal crescent moon marking the first day of Eid Al Fitr at the end of the month of Ramadan.

What I find fascinating given my interest in ancient Jewish astronomy are the similar debates among religious scholars in both Islam and Judaism regarding the use of observation vs. astronomical calculation to determine the times of the holy days.

In Judaism, a functioning fixed calendar eventually came to exist by the early medieval period after centuries of debate, calendrical authority struggles, and the evolution of calendrical rules. Prior to these developments in Late Antiquity, the Jewish calendar was based on observations of the first lunar crescent, called the molad. Prior to Late Antiquity, during the Second Temple period and the Persian period, other time-reckoning systems were in use, some solar and some lunar.

In Islam, my understanding (perhaps colleagues in Islamic studies can clarify this further) is that various opinions and practices exist, with some countries relying on the traditional hilal sightings of the new crescent moon (for example, to establish the beginning of Ramadan) with the naked eye, some Muslims relying upon the visual sighting of the lunar crescent in either Saudi Arabia or their own country, and others using astronomical calculations.

(There is much that unites Judaism and Islam.)

A blessed Eid to all who celebrate it!

For your reading and research enjoyment courtesy of the NYU Library’s Ancient World Digital Library, in partnership with the Institute for the Study of the Ancient World (ISAW):

Ancient Jewish Sciences and the History of Knowledge in Second Temple Literature, Edited by Jonathan Ben-Dov and Seth L. Sanders.

What is there to say but thank you?

N.B. One of my favourite introductory lines may be found in the above volume, in “Networks of Scholars: The Transmission of Astronomical and Astrological Learning between Babylonians, Greeks and Jews”, by Mladen Popović:

“What do we know about what ancient Jewish scholars knew about what Babylonian scholars knew?”

Sidoli, Nathan and Van Brummelen, Glen, Eds. 2014. From Alexandria, Through Baghdad: Surveys and Studies in the Ancient Greek and Medieval Islamic Mathematical Sciences in Honor of J.L. Berggren. [Hardcover]

Of interest to scholars and students of the history of mathematics and astronomy in ancient Greece and Medieval Islam is this volume, honouring the career of history of mathematics professor J.L. Berggren. The volume includes contributions spanning approximately seventy years of research, from the mid twentieth century onward.

Notable astronomical chapters include:

James Evans and Christian Carlos Cartman, “Mechanical Astronomy: A Route to the Ancient Discovery of Epicycles and Eccentrics.”

Alexander Jones, “Some Greek Sundial Meridians.”

and

David A. King, “An Ottoman Astrolabe Full of Surprises.”

For more information, please see the Springer web site.

Published in 2013, New Heavens and a New Earth: The Jewish Reception of Copernican Thought, by Jeremy Brown (Oxford University Press) is described as the “first comprehensive examination of the Jewish reception of Copernican thought,” spanning four centuries of Jewish commentary on the Copernican model. In his research, Brown also demonstrates the ways in which religions tend to evolve to make room for new scientific findings, however threatening they may have initially appeared to be.

Here is the table of contents:

Introduction
Chapter 1 – Nicolas Copernicus and His Revolution
Chapter 2 – The Talmudic View of the Universe
Chapter 3 – David Gans and the First Mention of Copernicus in Hebrew Literature
Chapter 4 – The First Jewish Copernican: Rabbi Joseph Solomon Delmedigo
Chapter 5 – ”Copernicus Is the Son of Satan.” The First Jewish Rejections of Copernicus
Chapter 6 – David Nieto and Copernicanism in London
Chapter 7 – The Jewish Encyclopedias
Chapter 8 – The Eighteenth Century. Jews and Copernicus in the Newtonian Era
Chapter 9 – ”I Have Written a Book For the Young People.” David Friesenhausen’s Mosdot Tevel
Chapter 10 – The Nineteenth Century: Copernicus Without Hesitation
Chapter 11 – ”Let Copernicus and a Thousand Like Him Be Removed From the World.” Reuven Landau’s Rejection
Chapter 12 – The Modern Period
Chapter 13 – Relativity and Contemporary Jewish Geocentrists
Chapter 14 – Conclusions
Appendix
Bibliography

If any of my readers happen to pick this up, I’d welcome your comments here. Happy new year to all!

Tags: andrea d lobel, andrea lobel, Astronomy, Copernican, History of Astronomy, Jeremy Brown, Jewish, Judaism, New Heavens and a New Earth

I greatly look forward to reading the following volume:

Stern, Sacha and Burnett, Charles (Eds.) (2014) Time, Astronomy, and Calendars in the Jewish Tradition. Leiden: Brill.

The table of contents is available here, on the Brill web site, and below, for your convenience.

Tags: andrea d lobel, andrea lobel, Astronomy, calendar, Charles Burnett, History of Astronomy, history of calendar, history of time, Sacha Stern

The tenth Oxford International Symposium on Archaeoastronomy for academics working in the field of cultural astronomy will take place in Cape Town, South Africa in July 2014.

For more information and updates, please visit the ISAAC web site.

Tags: andrea d lobel, andrea lobel, archaeoastronomy, Conferences, cultural astronomy, ethnoastronomy, History of Astronomy