kasbu, which contained two hours. In a report relating to the day
of the vernal equinox, it is stated that there are six kasbu of
the day and six kasbu of the night.

While the astrologers deduced their omens from all the celestial
bodies known to them, they chiefly gave attention to the moon,
noting with great care the shape of its horns, and deducing such
a conclusion as that "if the horns are pointed the king will
overcome whatever he goreth," and that "when the moon is low at
its appearance, the submission (of the people) of a far country
will come."[14] The relations of the moon and sun were a source
of constant observation, it being noted whether the sun and moon
were seen together above the horizon; whether one set as the
other rose, and the like. And whatever the phenomena, there was
always, of course, a direct association between such phenomena
and the well-being of human kind--in particular the king, at
whose instance, and doubtless at whose expense, the observations
were carried out.

From omens associated with the heavenly bodies it is but a step
to omens based upon other phenomena of nature, and we, shall see
in a moment that the Babylonian prophets made free use of their
opportunities in this direction also. But before we turn from the
field of astronomy, it will be well to inform ourselves as to
what system the Chaldean astronomer had invented in explanation
of the mechanics of the universe. Our answer to this inquiry is
not quite as definite as could be desired, the vagueness of the
records, no doubt, coinciding with the like vagueness in the
minds of the Chaldeans themselves. So far as we can interpret the
somewhat mystical references that have come down to us, however,