56. Boll, _Sphaera_, p. 372.--The introduction of astrology into Egypt seems to date back no further than the time of the Ptolemies.
57. The Seleucides, like the Roman emperors later, believed in Chaldean astrology (Appian., _Syr._, 28; Diodorus, II, 31, 2; cf. Riess in Pauly-Wissowa, _Realenc._, s. v. "Astrologie," col. 1814), and the kings of Commagene, as well as of a great number of Syrian cities, had the signs of the zodiac as emblems on their coins. It is even certain that this pseudo-science penetrated into those regions long before the Hellenistic period. Traces of it are found in the Old Testament (Schiaparelli; translation by Lüdke, _Die Astron. im Alten Testament_, 1904, p. 46). It modified the entire Semitic paganism. The only cult which we know in any detail, that of the Sabians, assigned the highest importance to it; but in the myths and doctrines of the others its influence is no less apparent (Pauly-Wissowa, _Realencycl._, s. v. "Dea Syria," IV, col. 2241, and s. v. "Gad"; cf. Baudissin, _Realencycl. für prot. Theol._, s. v., "Sonne," pp. 510-520). To what extent, for instance, the clergy of Emesa had been subjected to its ascendency is shown by the novel of Heliodorus, written by a priest of that city (Rohde, _Griech. Roman_^2, p. 464 [436]), and by the horoscope that put Julia Domna upon the throne (_Vita Severi_, 3, 8; cf. A. von Domaszewski, _Archiv für Religionsw._, XI, 1908, p. 223). The irresistible influence extended even to the Arabian paganism (Nöldeke in Hastings, _Encyclop. of Religion_, s. v. "Arabs," I, p. 661; compare, _Orac. Sibyll._, XIII, 64 ff., on Bostra). The sidereal character which has been attributed to the Syrian gods, was borrowed, but none the less real. From very early times the Semites worshiped the sun, { 252} the moon, and the stars (see Deut. iv. 19; Job xxxi. 25), especially the planet Venus, but this cult was of secondary importance only (see W. Robertson Smith, _op. cit._, p. 135, n. 1), although it grew in proportion as the Babylonian influence became stronger. The polemics of the Fathers of the Syrian Church show how considerable its prestige was in the Christian era (cf. Ephrem, _Opera Syriaca_, Rome, 1740, II, pp. 447 ff.; the "Assyrian" Tatian, c. 9 ff., etc.).