Through the Eras

PhilosophyLarge hawk free-standing, wearing the crown of Upper andLower Egypt. BROOKLYN MUSEUM OF ART, 05.394, CHARLES EDWINWILBOUR FUND. REPRODUCED BY PERMISSION.Hibis in the Kharga Oasis. They also appear on a shrineof Nectanebo I (381–362 B.C.E.) and a chapel of PtolemyVIII (ruled 170–163 and 145–116 B.C.E.). Thoughwidely spaced in time, these monuments show that thedecans continued to expand their influence. The shrineof Nectanebo I includes inscriptions that claim the decanscan affect wind and water, bring fertility to thefields, and cause illness and sudden death. The decansalso influenced specific parts of the body, an idea thatwould later receive much elaboration.LATER VIEWS. The first millennium B.C.E. Egyptianview that the decans could influence certain phenomenaon earth, including specific parts of the humanbody, was incorporated into heretical early Christiantexts found at Nag Hammadi in Upper Egypt. The Apocryphonof John includes ancient Egyptian names alongwith Greek and Semitic names. It also connects the decansand some constellations with influence over differentparts of the body. A Coptic text also from NagHammadi describes the decans as many-faced demonsassociated with both death and the devil. These textscombined a Greek idea of fate and a theory of how anindividual’s pre-assigned fate could be avoided. In Greekmagical texts, the god Sarapis can help an individualavoid his fate through reciting the proper spell. This fatewas assigned by the stars. Yet only one small part of thistheory descends from ancient Egyptian sources, the decansand their ability to influence events on earth.ASTROLOGERS. Two known Egyptian astrologerswere active in the second century B.C.E. during the reignsof Ptolemy VI and Ptolemy VIII. One was Harchebiswho claimed to know the mysteries of the stars and themysteries of snakes. He also claimed in an inscription onhis statue that he had observed the heavens, especiallythe planet Venus. The priest Petosiris claimed to be theauthor of an astrological handbook. Petosiris traced hisown sources to the Twenty-sixth Dynasty (664–525B.C.E.), though it is not clear how reliable this informationis. Thus the real origin of Egyptian astrology probablywas in this mixed society, depending on bothEgyptian and Greek sources for its information.ZODIAC. The zodiac certainly played a role in laterEgyptian star study, yet it only became known in Egyptin the Ptolemaic Period (332–30 B.C.E.). The first zodiacin Egypt was carved in the temple located in Esna builtin the reigns of Ptolemy III and Ptolemy IV (246–205B.C.E.). The origin of this zodiac was most probablyBabylon. It contains Babylonian forms of some signssuch as the goat-fish for Capricorn, a two-headed wingedhorse for Sagittarius, a maiden with ears of wheat, anda crab to represent Cancer. Other signs were Egyptianizedsuch as Aquarius as a Nile god. Some scholars haveattempted to identify the whole zodiac with Egyptiansymbols. But Erik Hornung suggested that the symbolsbecame more Egyptian the longer they were used inEgypt. The origin appears to be Babylonian.ROMAN EGYPT. After the Roman conquest of Egypt(30 B.C.E.), astrology became even more popular. Theemperor Augustus forbade private consultations withastrologers in 11 C.E., a sign that they had become increasinglycommon. Yet Augustus issued coins with hisown zodiacal sign. The emperor Tiberius (r. 14–37 C.E.)took a great interest in astrology and executed thosewhose horoscope indicated they could be emperors.Egyptian astrologers were popular at the emperor Nero’scourt (r. 54–68 C.E.). Nero appointed the astrologerBalbillus a prefect of Egypt from 55 to 59 C.E. All ofthis activity must have played a role in Egypt’s reputationfor expertise in astrology. Yet it was relatively latein Egyptian history and had little to do with classicalPharaonic civilization.Arts and Humanities Through the Eras: Ancient Egypt (2675 B.C.E.–332 B.C.E.) 199