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Journal articles on the topic 'Mesopotamian Astronomy'

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Published: 2 June 2025

Last updated: 31 July 2025

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1

Brown, David. "The Cuneiform Conception of Celestial Space and Time." Cambridge Archaeological Journal 10, no. 1 (2000): 103–22. http://dx.doi.org/10.1017/s0959774300000044.

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The significance to the modern world of Mesopotamian celestial divination and astronomy cannot be overstated. The names and the ‘ominous’ values assigned to the heavenly bodies by the Mesopotamians underlie Western astrology, and have also influenced Indian astrology. Many of the key features in the astronomy of Hipparchus and Ptolemy, which later passed into the astronomy of the medieval world, were borrowed from the astronomers of Babylon and Uruk. The zodiac, the Metonic cycle, horoscopy, and a variety of astrological techniques are all first attested in Mesopotamia. The same goes for units

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2

Kurtik, Gennadij, and Alexander Militarev. "Once more on the origin of Semetic and Greek star names: an astromonic-etymological approach updated." Culture and Cosmos 09, no. 01 (2005): 3–43. http://dx.doi.org/10.46472/cc.0109.0203.

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The contribution is a new version of the paper "From Mesopotamia to Greece: to the Origin of Semitic and Greek Star Names" once written by a Sumerologist (L.Bobrova) and etymologist (A. Militarev), and recently revised, updated and corrected in most part by a historian of the Mesopotamian astronomy (G. Kurtik). The present paper analyzes Sumerian and Akkadian (Babylonian) names of 34 celestial bodies, and their equivalents in other Semitic languages (Arabic, Hebrew, Syrian Aramaic, and Ge`ez, or ancient Ethiopian) and in Greek and Latin. Its main goal is to demonstrate the importance of Sumeri

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3

Steele, John M. "Essay Review: Babylonian Astronomy Reassessed, Mesopotamian Planetary Astronomy-Astrology." Journal for the History of Astronomy 32, no. 4 (2001): 356–62. http://dx.doi.org/10.1177/002182860103200406.

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4

Bhayro, Siam. "On the Problem of Syriac “Influence” in the Transmission of Greek Science to the Arabs: The Cases of Astronomy, Philosophy, and Medicine." Intellectual History of the Islamicate World 5, no. 3 (2017): 211–27. http://dx.doi.org/10.1163/2212943x-00503002.

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The answer to the question of why the role of Syriac in transmitting Greek science into Arabic is negligible in astronomy but important in philosophy and medicine lies in the history of Syriac science. There was little imperative to transmit Greek astronomy into Syriac because Babylonian astronomy was dominant and received in Syriac. Conversely, there was an imperative to transmit Greek philosophy, due to the lack of anything comparable in Syriac and a need that arose in the late fifth century. Medicine is an in-between case—there was a well-established Mesopotamian medical system, yet Greek s

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Altan, O. "HOW THE HUMAN NEEDS EVOLVING INTO SDGS – MIRACLE OF THE RIVERS." International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLVIII-1/W2-2023 (December 13, 2023): 531–37. http://dx.doi.org/10.5194/isprs-archives-xlviii-1-w2-2023-531-2023.

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Abstract. Over 7000 years ago, great civilizations started by settlements around the great rivers of the Near East. One of them is the Area called Mesopotamia. The region is broadly defined to include now eastern Syria, south-eastern Turkey, and Iraq. In the narrow sense, Mesopotamia is between Euphrates and Tigris rivers. The world of mathematics and astronomy owes much to the Babylonians—for instance, the sexagesimal system for the calculation of time and angles, which is still practical because of the multiple divisibility of the number 60; the Greek day of 12 "double-hours"; and the zodiac

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Kurtik, Gennady E. "muluz3, mul dGula, and the Early History of Mesopotamian Constellations." Journal for the History of Astronomy 50, no. 3 (2019): 339–59. http://dx.doi.org/10.1177/0021828619853676.

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This article is devoted to cuneiform sources shedding light on history of Mesopotamian constellations muluz3 (“The Goat”) located in the area of modern Lyra, mul d Gula, a goddess connected with muluz3, and mulur.gi7 (“The Dog”) located in Hercules. In the eyes of ancient Mesopotamians, these constellations were bound by complex relationships that were changing in course of time. Gula was the goddess of the Goat constellation, and the Dog was a sacred animal of Gula. In the Neo-Assyrian period, Gula’s anthropomorphic image was considered to be a figure of the constellation muluz3, while figure

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Parpola, Asko. "Beginnings of Indian Astronomy with Reference to a Parallel Development in China." History of Science in South Asia 1 (December 28, 2013): 21. http://dx.doi.org/10.18732/h2vc7s.

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Hypotheses of a Mesopotamian origin for the Vedic and Chinese star calendars are unfounded. The Yangshao culture burials discovered at Puyang in 1987 suggest that the beginnings of Chinese astronomy go back to the late fourth millennium BCE. The instructive similarities between the Chinese and Indian luni-solar calendrical astronomy and cosmology therefore with great likelihood result from convergent parallel development and not from diffusion.

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Jones, Alexander. "Essay Review: Astral Sciences in Mesopotamia: The Heavenly Writing: Divination, Horoscopy, and Astronomy in Mesopotamian Culture." Journal for the History of Astronomy 37, no. 3 (2006): 353–56. http://dx.doi.org/10.1177/002182860603700307.

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9

Yoo, Byungwoo. "A Comparative Study of Cosmogony in the Ancient World: Focusing on Mesopotamia, Judaism, and Plato." Korean Society of Culture and Convergence 45, no. 10 (2023): 1165–77. http://dx.doi.org/10.33645/cnc.2023.10.45.10.1165.

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The purpose of this study is to compare the ancient Mesopotamian cosmogony, the Jewish cosmogony centered on the Book of Ezekiel, and Plato's cosmogony centered on the myth of Er, and reveal their commonalities and causes. Although academic interest in civilizational exchanges in the ancient world is increasing due to the excavation of ancient Near Eastern literature, the aim is to trace the cultural fusion between the three cultures representing ancient times in a situation where the Western Greek cultural tradition, which claims to be a purely indigenous culture, is still dominant. Among the

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10

Rochberg (book author), Francesca, and Hermann Hunger (review author). "The Heavenly Writing: Divination, Horoscopy, and Astronomy in Mesopotamian Culture." Aestimatio: Critical Reviews in the History of Science 1 (December 21, 2015): 163–66. http://dx.doi.org/10.33137/aestimatio.v1i0.25728.

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11

Lourié, Basil. "Kéntros, another Term of Mesopotamian Origin in the Ethiopian Astronomy." Aethiopica 15 (December 4, 2013): 225–27. http://dx.doi.org/10.15460/aethiopica.15.1.668.

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12

Sutton, Mark A. "The Geometry of Plato’s Cosmos." Culture and Cosmos 23, no. 02 (2019): 43–73. http://dx.doi.org/10.46472/cc.0223.0209.

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Current understanding of astronomy attributes the earliest geometric models to the Greeks. Yet there remains substantial uncertainty about the Mesopotamian origins of the classical Greek constellations. It is here shown how clues famously given by Plato in his Timaeus provide the key to understanding the original geometric design framework. Having allocated the four elements (Water, Earth, Fire and Air) to regular polyhedra, Plato assigned a fifth figure to the cosmos, traditionally identified as the dodecahedron. Based on geometrical and philosophical arguments, it is here proposed that Plato

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13

Dalley, Stephanie. "The Heavenly Writing: Divination, Horoscopy, and Astronomy in Mesopotamian Culture (review)." Technology and Culture 47, no. 2 (2006): 409–10. http://dx.doi.org/10.1353/tech.2006.0118.

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14

Kurtik, Gennady E. "On the origin of the 12 zodiac constellation system in ancient Mesopotamia." Journal for the History of Astronomy 52, no. 1 (2021): 53–66. http://dx.doi.org/10.1177/0021828620980544.

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This article pursues two main goals: (1) to reconstruct the history of the 12 zodiac constellation system in the astronomy of ancient Mesopotamia; (2) to reveal traces of this system directly in cuneiform texts. Among the most important circumstances led to appearance of this system: (1) development of ideas about the band of zodiac constellations, including—according to MUL.APIN—the total of 18 (or 17) constellations; (2) usage of the schematic year, containing 12 months, 30 days each, and (3) development of ideas about mathematical or uniform zodiac, subdivided into 12 equal parts, 30° each.

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Yoshiko Reed, Annette. "Was there science in ancient Judaism? Historical and cross-cultural reflections on "religion" and "science"." Studies in Religion/Sciences Religieuses 36, no. 3-4 (2007): 461–95. http://dx.doi.org/10.1177/000842980703600303.

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This article considers the place of scientific inquiry in ancient Judaism with a focus on astronomy and cosmology. It explores how ancient Jews used biblical interpretation to situate "scientific" knowledge in relation to "religious" concerns. In the Second Temple period (538 B.C.E.-70 C.E.) biblical interpretation is often used to integrate insights from Mesopotamian and Greek scientific traditions. In classical rabbinic Judaism (70-600 C.E.) astronomy became marked as an esoteric discipline, and cosmology is understood in terms of Ma'aseh Bereshit, a category that blurs the boundaries betwee

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Duke, Dennis, and Matthew Goff. "The Astronomy of the Qumran Fragments 4Q208 and 4Q209." Dead Sea Discoveries 21, no. 2 (2014): 176–210. http://dx.doi.org/10.1163/15685179-12341309.

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This article puts forth a mathematical and astronomical model that helps explain the structure of the Aramaic Astronomical Book (aab; 4Q208–211), in particular the sequences of fractions in 4Q208 and 4Q209. The article confirms and builds upon Drawnel’s reconstruction of this highly formulaic composition. The model proposed here demonstrates that the numerous fractions of the aab, although they seem bewildering and incomprehensible to many readers today, constitute genuine and authentic astronomical knowledge. While there are parallels between the aab and Mesopotamian astronomical texts, espec

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Pankenier, David W. "DID BABYLONIAN ASTROLOGY INFLUENCE EARLY CHINESE ASTRAL PROGNOSTICATIONXING ZHAN SHU星占術?" Early China 37 (3 липня 2014): 1–13. http://dx.doi.org/10.1017/eac.2014.4.

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AbstractThis article examines the question whether aspects of Babylonian astral divination were transmitted to East Asia in the ancient period. An often-cited study by the Assyriologist Carl Bezold claimed to discern significant Mesopotamian influence on early Chinese astronomy and astrology. This study has been cited as authoritative ever since, including by Joseph Needham, although it has never been subjected to careful scrutiny. The present article examines the evidence cited in support of the claim of transmission.

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18

Steele, J. M. "A COMPARISON OF ASTRONOMICAL TERMINOLOGY, METHODS AND CONCEPTS IN CHINA AND MESOPOTAMIA, WITH SOME COMMENTS ON CLAIMS FOR THE TRANSMISSION OF MESOPOTAMIAN ASTRONOMY TO CHINA." Journal of Astronomical History and Heritage 16, no. 03 (2013): 250–60. http://dx.doi.org/10.3724/sp.j.1440-2807.2013.03.02.

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19

Martijn, Marije. "Colourful Planets." Mnemosyne 75, no. 1 (2022): 145–68. http://dx.doi.org/10.1163/1568525x-bja10135.

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Abstract In the Myth of Er, Plato describes the ‘Spindle of Necessity’, a contraption presenting the cosmos as guided by Sirens and Fates, and ascribes different colours to the planets (Rep. 616e-617a). This paper argues that Plato probably used astronomical data for that passage, but possibly gave them a metaphorical sense, and discusses the likelihood of his having used Mesopotamian sources. The second half of the paper studies receptions of and allusions to the image, with context-based astronomical, political, and metaphysical features. Cicero adjusted the image to contemporary astronomy,

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20

Reed, Annette Yoshiko. "2 Enoch and the Trajectories of Jewish Cosmology: From Mesopotamian Astronomy to Greco-Egyptian Philosophy in Roman Egypt." Journal of Jewish Thought and Philosophy 22, no. 1 (2014): 1–24. http://dx.doi.org/10.1163/1477285x-12341249.

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21

Verderame, Lorenzo. "DAVID BROWN: Mesopotamian planetary astronomy-astrology. (Cuneiform Monographs, no. 18). xii, 322 pp. Groningen: Styx Publications, 2000. HFL. 180." Bulletin of the School of Oriental and African Studies 64, no. 2 (2001): 268–308. http://dx.doi.org/10.1017/s0041977x01210167.

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22

George, A. R. "The Heavenly Writing: Divination, Horoscopy, and Astronomy In Mesopotamian Culture. By Francesca Rochberg. pp. xxvi,331. Cambridge, Cambridge University Press, 2004." Journal of the Royal Asiatic Society 16, no. 3 (2006): 306–7. http://dx.doi.org/10.1017/s1356186306226476.

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23

WORTHINGTON, MARTIN. "FRANCESCA ROCHBERG: The Heavenly Writing: Divination, Horoscopy and Astronomy in Mesopotamian Culture. xxi, 331 pp. Cambridge: Cambridge University Press, 2004. £45." Bulletin of the School of Oriental and African Studies 69, no. 3 (2006): 459–60. http://dx.doi.org/10.1017/s0041977x06220214.

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24

Hallo, W. W. "FRANCESCA ROCHBERG. The Heavenly Writing: Divination, Horoscopy, and Astronomy in Mesopotamian Culture. New York: Cambridge University Press. 2004. Pp. xxvi, 331. $70.00." American Historical Review 111, no. 2 (2006): 592–93. http://dx.doi.org/10.1086/ahr.111.2.592.

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25

BROWN, D. "Astronomy - Astrology in Mesopotamia." Bibliotheca Orientalis 58, no. 1 (2001): 41–59. http://dx.doi.org/10.2143/bior.58.1.2015707.

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26

Verderame, Lorenzo. "The Heavenly Writing: Divination, Horoscopy, and Astronomy in Mesopotamian Culture. By Francesca Rochberg. Cambridge and New York: Cambridge University Press, 2004. Pp. xxvi + 331. $70." Journal of Near Eastern Studies 68, no. 3 (2009): 223. http://dx.doi.org/10.1086/614010.

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27

Steele, J. M. "Francesca Rochberg. The Heavenly Writing: Divination, Horoscopy, and Astronomy in Mesopotamian Culture. xxvi + 331 pp., table, bibl., indexes. Cambridge: Cambridge University Press, 2004. $70 (cloth)." Isis 96, no. 2 (2005): 267–68. http://dx.doi.org/10.1086/491491.

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28

Goldstein, Bernard R. "Book Review: Astronomy and Astrology in Babylon: Die Rolle der Astronomie in den Kulturen Mesopotamiens." Journal for the History of Astronomy 26, no. 2 (1995): 170–71. http://dx.doi.org/10.1177/002182869502600209.

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29

Rochberg, Francesca. "The History of Science and Ancient Mesopotamia." Journal of Ancient Near Eastern History 1, no. 1 (2014): 37–60. http://dx.doi.org/10.1515/janeh-2013-0003.

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AbstractThis paper views the relevance of cuneiform texts to the history of science from inside, i.e., from the perspective of the available sources, as well as from outside, i.e., from the perspective of historians of science outside the field of Assyriology. It reviews some of the methodological problems that beset the reconstruction of science in the ancient Near East as well as a way forward, which acknowledges localism and pluralism as well the compelling continuity from cuneiform traditions of knowledge to later counterparts (astronomy, astrology, magic, astral-medicine). Cuneiform texts

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30

Eddy, J. A., J. D. North, S. Debarbat, H. Eelsalu, O. Pedersen, and Xi Ze-Zong. "41. History of Astronomy (Histoire De L’astronomie)." Transactions of the International Astronomical Union 20, no. 01 (1988): 567–68. http://dx.doi.org/10.1017/s0251107x00007380.

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Commission 41 has been involved in one colloquium and one symposium since the last report:IAU Colloquium 91 on “The History of Oriental Astronomy” was held in New Delhi, November 13-16, 1985, preceding the XlXth General Assembly. Members of the scientific organizing committee were S.M.R. Ansari, E.S. Kennedy, D. King, R. Mercier, O. Pedersen, D. Pingree, G. Saliba, Xi Ze-Zong and K. Yabuuti. The colloquium was co-sponsored by the International Union for the History and Philosophy of Science, and by a number of organizations in India: the Council of Scientific and Industrial Research, New Delhi

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31

Saletta, Morgan. "Anne S. Dowd; Susan Milbrath (Editors). Cosmology, Calendars, and Horizon-Based Astronomy in Ancient Mesoamerica. Foreword by E. C. Krupp. xxix + 380 pp., illus., figs., tables, index. Boulder: University Press of Colorado, 2015. $80 (cloth).Jeffrey L. Cooley. Poetic Astronomy in the Ancient Near East: The Reflexes of Celestial Science in Ancient Mesopotamian, Ugaritic, and Israelite Narrative. (History, Archaeology, and Culture of the Levant, 5.) ix + 396 pp., tables, bibl., apps., indexes. Winona Lake, Ind.: Eisenbrauns, 2013. $54.50 (cloth)." Isis 107, no. 3 (2016): 617–20. http://dx.doi.org/10.1086/688241.

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32

Hunger, H. "Cuneiform Descriptions of Transient Phenomena." Proceedings of the International Astronomical Union 14, A30 (2018): 167–70. http://dx.doi.org/10.1017/s1743921319003995.

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AbstractSources from Ancient Mesopotamia contain mention of transient astronomical phenomena in two contexts: in records of observations, many of which can be dated, and in collections of omens, which use the appearance of such phenomena to predict future events. These omens consider quite a range of phenomena, but only rarely can they be dated in a precise way. This paper describes how transient phenomena were handled in both kinds of context.

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33

Tao, Thomas. "14,000 Years Old Atlas of Heaven and Earth: Andean Panel in Inca Sun Temple of South America and Its Root in Paleolithic East Asia." Social Sciences 13, no. 5 (2024): 155–65. http://dx.doi.org/10.11648/j.ss.20241305.13.

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New findings indicated that the Andean panel in the Inca Sun Temple was a relic of an ancient drawing now dated 13,000–15,000 years old. The drawing was an Atlas of Heaven and Earth that contained astronomy, geography, weathering, calendars, and a stratified society. The atlas was seamlessly integrated with dualistic cosmology, religion, ideology, and philosophy. The atlas contained the “Five Divine Stars” of the Sun, the Moon, Rising Venus, Setting Venus, and Polar Star Vega in 12,000 BC. Its “Four Sacred Asterisms” on the ecliptic were the southern Bird, the northern Snake/Turtle, the wester

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34

Kasprik, L. A., and A. C. Barros. "Ancient Mesopotamian’s system of measurement: possible applications in mathematics and physics teaching." Journal of Physics: Conference Series 1512 (April 2020): 012039. http://dx.doi.org/10.1088/1742-6596/1512/1/012039.

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35

Chinchilla Valverde, Jorge Luis. "Conversemos sobre el mito y la realidad de Pitágoras: más allá de un teorema." Revista del Congreso Uruguayo de Educación Matemática 10 (June 19, 2025): a1018. https://doi.org/10.63910/curem10.18.

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Si bien en la educación secundaria se tiene un conocimiento limitado sobre el teorema que lleva el nombre de Pitágoras, esta ponencia busca ofrecer una visión diferente sobre la vida y la filosofía de este célebre matemático de la antigüedad. Se proporcionará una breve exposición, donde se mezclan realidad y ficción, su educación temprana y sus viajes a Egipto y Mesopotamia en busca de conocimiento. La vida de Pitágoras está llena de anécdotas legendarias, como su supuesta capacidad para realizar milagros y comunicarse con los dioses. Su herencia va más allá de las matemáticas. Al fundar su es

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36

Muslim, Pepep Puad, Tatang Farhanul Hakim, and Suparman Jassin. "DINAMIKA DAN PERKEMBANGAN ILMU FALAK DARI ERA PRA ISLAM HINGGA ERA KONTEMPORER." Al-Tsaqafa : Jurnal Ilmiah Peradaban Islam 20, no. 1 (2023): 14–28. http://dx.doi.org/10.15575/al-tsaqafa.v20i1.27243.

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Tulisan ini bertujuan menggali sejarah perkembangan ilmu falak sebelum Nabi Muhammad SAW diutus sebagai Rasul hingga era kontemporer, di antaranya beberapa temuan peradaban di kawasan Mesopotamia Mesir Kuno, Yunani Kuno, Cina, Persia, India, dan Arab yang memberikan sumbangan besar terhadap Ilmu Falak, yang kemudian dikembangkan oleh Al-Khawarizmi, Al-Biruni, dan Al-Khuzandi. Dalam khazanah intelektual klasik, ilmu falak merupakan salah satu ciri kemajuan peradaban Islam. Al-Khawarizmi dengan magnum opus-nya Al-Mukhtashar fi Hisab al-Jabr wa al-Muqabalah, memengaruhi pemikiran cendekiawan-cend

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37

Fowden, Garth. "Alexandria between Antiquity and Islam: Commerce and Concepts in First Millennium Afro-Eurasia." Millennium 16, no. 1 (2019): 233–70. http://dx.doi.org/10.1515/mill-2019-0012.

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Abstract Late antique Alexandria is much better known than the early Islamic city. To be fully appreciated, the transition must be contextualized against the full range of Afro-Eurasiatic commercial and intellectual life. The Alexandrian schools ‘harmonized’ Hippocrates and Galen, Plato and Aristotle. They also catalyzed Christian theology especially during the controversies before and after the Council of Chalcedon (451) that tore the Church apart and set the stage for the emergence of Islam. Alexandrian cultural dissemination down to the seventh century is here studied especially through evi

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38

Retief, Francois P., and Louise C. Cilliers. "Astrology and medicine in antiquity and the middle ages." Suid-Afrikaanse Tydskrif vir Natuurwetenskap en Tegnologie 29, no. 1 (2010): 1–9. http://dx.doi.org/10.4102/satnt.v29i1.2.

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Astrology is a pseudo-science based on the assumption that the well-being of humankind, and its health in particular, is inﬂuenced in a constant and predictable fashion by the stars and other stellar bodies. Its origins can probably be traced back to Mesopotamia of the 3rd millennium BC and was particularly popular in Graeco-Roman times and the Medieval Era. Astrology in Western countries has always differed from that in the Far East, and while it largely lost its popularity in the West after the Renaissance, it still remains of considerable signiﬁcance in countries like China and Tibet. Astro

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39

"The heavenly writing: divination, horoscopy, and astronomy in Mesopotamian culture." Choice Reviews Online 42, no. 08 (2005): 42–4617. http://dx.doi.org/10.5860/choice.42-4617.

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40

Pizzimenti, S. "THE KUDURRUS AND THE SKY. ANALYSIS AND INTERPRETATION OF THE DOG-SCORPION-LAMP ASTRAL PATTERN AS REPRESENTED IN KASSITE KUDURRUS RELIEFS." February 25, 2016. https://doi.org/10.5281/zenodo.220910.

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Men have always been fascinated by the vault of heaven. The stars have been synonymous with immortality with their continuous and cyclical presence. Because of their immortality stars and planets were considered heavenly images of gods. With the rise of the Kassite dynasty, in the second half of the 2nd millennium BC, a transformation happened in the religious thought and in the representation of the gods. A gradual but continuous transformation in their depiction could be noticed, with the introduction of the symbolic representation that substituted the anthropomorphic one. Symbolic divine re

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41

Piccin, Michela. "Review of Cooley, Jeffrey L., Poetic Astronomy in the Ancient Near East: The Reflexes of Celestial Science in Ancient Mesopotamian, Ugaritic, and Israelite Narrative." Journal of Hebrew Scriptures 17 (2017). http://dx.doi.org/10.5508/jhs.2017.v17.r25.

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42

LAMMARU R, F, KALA M.D,, MANASSEH DANIEL JATAU, and MAILAYA J, M. "TRANSGLOBAL SCIENTIFIC ADVANCES: A COMPARATIVE ANALYSIS OF SCIENTIFIC DEVELOPMENTS IN AFRICA, AMERICA, CHINA, EUROPE, INDIA AND MIDDLE EAST." Journal of Humanities and Social Science, March 31, 2025. https://doi.org/10.70382/bjhss.v7i6.012.

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The history of science reflects humanity’s enduring quest to understand and manipulate the natural world through curiosity, necessity, and cross-cultural exchange. This paper explores the evolution of scientific knowledge across civilizations, emphasizing the interconnected nature of global advancements. Ancient Mesopotamian, Egyptian, Chinese, and Indian civilizations laid crucial foundations in mathematics, astronomy, medicine, and engineering. The Islamic Golden Age preserved and expanded upon Greek and Roman scholarship, fostering intellectual progress that significantly influenced the Eur

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43

De Jong, Teije. "The Interactions of Ancient Astral Science by David Brown with contributions by Jonathan BenDov, Harry Falk, Geoffrey Lloyd, Raymond Mercier, Antonio Panaino, Joachim Quack, Alexandra von Lieven, and Michio Yano." Aestimatio: Sources and Studies in the History of Science 2, no. 1 (2021). http://dx.doi.org/10.33137/aestimatio.v2i1.37719.

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This book is an admirable attempt by its author, assisted by eight reputed colleagues, to present an overview of our present knowledge of astrology and astronomy as practiced in ancient Mesopotamia, Greece, Egypt, Rome, India, China, and Japan, and of the possible interactions leading to borrowing and/or transmission of astral science between these cultures from ancient times onwards up to about ad 600. Reviewed by: Teije de Jong, Published Online (2021-08-31)Copyright © 2021 by Teije de JongThis open access publication is distributed under a Creative Commons Attribution-NonCommercial-NoDeriva

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44

Broutian, G. "An Astronomical Attempt to Determine the Temporal Origin of an Episode of the Armenian Epic ”Sasnay Tsrer”." Communications of the Byurakan Astrophysical Observatory, 2021, 105–13. http://dx.doi.org/10.52526/25792776-2021.68.1-105.

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An attempt was made to estimate the time period of the Armenian epic ”Sasnay Tzrer” by astronomical means. An episode in which Tzovinar mentions a bright star as night guide for sending her sons from Mesopotamia to Armenia has been examined from the point of view of astronomy. On basis of the ”khachapasht” (cross worshipers) self-proclamation of representatives of the House of Sasun and wearing the sign of the cross on their right hand, this guiding star is identified with the constellation Cygnus (ancient Armenian Angkh – Vulture), which depicts the outline of a cross in the northern sky. Sub

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Dr., Murat KARTAL. "A COMPARATIVE LOOK AT GAZIANTEP GASTRONOMY." March 8, 2022. https://doi.org/10.5281/zenodo.7596062.

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Especially for tourists visiting a particular destination, tasting local flavors is often a separate and important motivation. Since Gaziantep is a city known for its gastronomy and unique dishes, due to the increasing attractiveness of the relevant destination in terms of culinary richness and being an essential element of brand identity, it is a matter that academic studies should be conducted, and studies should be added to the literature in terms of gastronomy. In this research, it is aimed to rediscover the concept of gastronomy for Gaziantep, and to try to better understand the elements

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Gil, Breger. "Astronomers in Babylon." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573346.

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Scribes residing in Babylon and associated with the Esagila, the temple of Marduk in Babylon, and producing numerous kinds of astronomical texts, most prominently the Astronomical Diaries and the mathematical astronomical texts (referred to as ACT in modern scholarship). Their collective identity and their capacity, particularly early on, is not entirely clear. Initially, these scribes were most likely part of the prebendary system, an inherited, part-time privilege in which certain families and individuals had duties to serve the gods on certain days of the month or the year, including but no

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