[57] Cf. Kugler, op. cit.
[58] His interpretation of Euripides' story of the Golden Lamb must share the fate of the main structure of his theory, but the legend itself may well have been of Babylonian origin (see above, [p. 293]).
[60] For an exhaustive discussion or the astrological material contained in the omen-literature, see Jastrow, "Religion Babyloniens und Assyriens," II., pp. 138 ff. (1909-12). A Neo-Babylonian astronomical treatise, recently acquired by the British Museum (see Plate XXXII., opposite p. 310), containing classified and descriptive lists of the principal stars and constellations, with their heliacal risings and settings, culminations in the south, etc., does not surest a profound knowledge of astronomy on the part of its compiler (cf. King, "Cun. Texts," XXXIII., 1912, pp. 30 ff., and "Proc. Soc. Bibl. Arch.," XXXV., 1913, pp. 41 ff.).
[61] See "Sternkunde und Sterndienst," II., pp. 30 ff.; cf. also Cumont, "Babylon und der griechische Astrologie," in the "Neue Jahrbücher für das klassische Altertum," Bd. 27 (1911), pp. Off., and the earlier of his "American Lectures on the History of Religions," published under the title "Astrology and Religion among the Greeks and Romans" (1912).
[63] They are emphasized by Schiarparelli, in his "Astronomy in the Old Testament" (Engl. transl.), pp. 39 ff., 99 ff., 104 f.
[64] During their pastoral and agricultural life in Palestine the Hebrews found it quite sufficient to refer to time by describing the period of the day: see further, Schiarparelli, op. cit., p. 96.
[65] Amos, v., 20.
[66] Cf. "Greece and Babylon" (published as the Wilde Lectures, 1911).