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To browse Academia. Lorenzo Verderame. Daniel Schwemer. Beate Pongratz-Leisten. Hans Neumann. Clinton Briar. In Mesopotamian culture, the general cosmological consensus was a belief in an ordered universe created by deities possessing various powers and agendas, many of which involved dealings with human beings. The gods and goddesses gave signs that provided guidance for people to be able to properly navigate through their structured world. These numerous and varied divine signs were usually interpreted by specially trained persons through methods of divination.
Although cosmologically ordered, the Mesopotamian world was not static nor was it usually fatalistically determined. The origins of all things from the universe and the natural world to agricultural methods and garment making, as well as divination itself, were all viewed as parts of a divinely ordered cosmology.
This essay will discuss texts concerning origins, divinatory methods, and explore cosmological roles in relationship to the popular practice of divination in Mesopotamia. Alinda Damsma. In chapter 47 of the Book of Isaiah the fall of Babylon is described in metaphorical language: the arrogant queen Babylon is condemned for having practiced witchcraft since her youth. The evil which she inflicted on her victims will befall herself, and her downfall will be swift and without warning.
Her dire fate follows that of her fellow sorcerers, who have perished in fire and flames. The thematic, and sometimes lexical, overlap may indicate that Deutero-Isaiah incorporated Mesopotamian ideas about counter- witchcraft in his own composition, being exposed to local magico-religious thought whilst maintaining a critical stance towards it. Olof Pedersen. Nathan Wasserman. Claus Ambos. Karen Radner. Jamie Novotny , Jennifer Singletary.