2. Mesopotamian and Indian physiognomy

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Šumma alamdimmû was named, defined, and arranged in a system from head to foot and occurs after the medical series that deals with diagnosis and prognosis (SA.GIG or sakikkû).

“The series was named, defined, and arranged in a system from head to foot and occurs after the medical series that deals with diagnosis and prognosis (SA.GIG or sakikkû).”

May combine two claims.

The transmission of the final source is not part of didactic Sanskrit literature of the priests, but occurs as an episode in a novel relating the story of a prince wandering through the western part of India in search of his beloved.

“Further, the transmission is not part of didactic Sanskrit literature of the priests, but occurs as an episode in a novel relating the story of a prince wandering through the western part of India in search of his beloved.”

May combine two claims.

The Mesopotamian physiognomic omens occur in two forms: a series of twenty-seven tablets beginning with the Alamdimmû series, and a group of miscellaneous tablets from various sources that contain physiognomic content, some of which probably belongs to the Alamdimmû series.

“The Mesopotamian physiognomic omens occur in two forms.The first is a series of twenty-seven tablets, beginning with the so-called Alamdimmû series, and the second is a group of miscellaneous tablets from various sources that contain physiognomic content, some which probably belongs to the Alamdimmû series.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The system of human marks from astral literature finds some correspondences in the earliest Sanskrit treatises on Indian medicine, Āyurveda, especially in the Carakasaṃhitā, whose compilation corresponds in time to Garga's treatise.

“Moreover, the system of human marks from astral literature finds some correspondences in the earliest Sanskrit treatises on Indian medicine, Āyurveda, especially in the formulation presented in the Carakasaṃhitā, whose compilation corresponds in time to Garga's treatise.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Šumma kataduggû is tablet 15, deals with men's utterances and habitual conduct, and aims at determining a man's character and suitability as a ruler.

“3. Šumma kataduggû (“If the speech”) is tablet 15.It deals with men's utterances and habitual conduct and aims at determining a man's character and suitability as a ruler.15”

• cites [15]Not matched

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Šumma nigdimdimmû are tablets 13-14, deal with the overall shape of the body, and Böck's examination indicates that the man's body is being addressed, beginning with the head.

“2. Šumma nigdimdimmû (“If the shape”) are tablets 13-14.Because of their damaged state, little is known other than that they deal with the overall shape of the body.Böck's examination of the tablets indicates that the man's body is being addressed, beginning with the head.14”

• cites BöckNot matched

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Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Šumma alamdimmû are tablets 1-12 (tablet 12 not extant), dealing with male anatomy, beginning with the image of the gods and moving systematically from the head to the foot.

“1. Šumma alamdimmû (“If the form”) are tablets 1-12 (the contents of tablet 12 is not extant), 13 dealing with male anatomy.They begin with the image of the gods and moves systematically from the head to the foot.”

• cites [13]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The first nine tablets of Šumma alamdimmû are devoted to the head, including the right/left twists of the hairs on the head; one tablet deals with the upper body, one with the toenails, and one with men's appearance.

“The first nine tablets are devoted to the head, including the right/left twists of the hairs on the head.One tablet deals with the upper body, one with the toenails, and one with men's appearance.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The Mesopotamian physiognomic omens are divided into six different groupings and bear the name of the first series, Alamdimmû.

“These omens are divided into six different groupings and bear the name of the first series, Alamdimmû.”

Probably not a substantial claim: may not pass S3 (load-bearing).

One of the most common ways the condition is expressed in Indian verse is through the relative-correlative construction.

“One of the most common ways the condition is expressed in Indian verse is through the relative-correlative construction.”

Probably not a substantial claim: may not pass S3 (load-bearing).

The first four lines of Alamdimmû tablet 2 give the predictions for the four basic types of curling of the hairs on the head.

“Beginning in the top-down manner, the first four lines of tablet 2 give the predictions for the four basic types of curling of the hairs on the head:”

Probably not a substantial claim: may not pass S4 (based). May combine two claims.

Although these omens deal with a man's speech, the overwhelming focus is more on what he says than how he says it, which is the main feature of the voice in the Indian physiognomic omens from the time of the Gārgīyajyotiṣa.

“Although these omens deal with a man's speech, the overwhelming focus is more on what he says than how he says it, which is the main feature of the voice in the Indian physiognomic omens from the time of the Gārgīyajyotiṣa.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Šumma liptu are tablets 17-26, treat blemishes including pimples, moles, etc., on men in 17-25 and on women in 26, beginning with the head.

“5. Šumma liptu (“If the blemish”) are tablets 17-26, which treat the blemishes, including pimples, moles, etc., on men in 17-25 and on women in 26, beginning with the head.”

May combine two claims.

The same division of lines on men and women occurs in Garga, where there is but a single occurrence of reading the lines on a man's forehead, but for women there are interpretations of the lines on both the palms and the soles.

“The same division of lines on men and women occurs in Garga, where there is but a single occurrence of reading the lines on a man's forehead, 38 but for women there are interpretations of the lines on both the palms and the soles.39”

• cites [38]Not matched

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• cites [39]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The basic conditional style is not so common in Garga's versified omen transmission, which uses metres with eight and eleven syllables per foot to allow for the inclusion of greater geographically and culturally specific information.

“The basic conditional style is not so common in Garga's versified omen transmission, which uses metres with eight and eleven syllables per foot to allow for the inclusion of greater geographically and culturally specific information.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The head-to-foot method was followed throughout ancient and mediaeval Europe and the Middle East with two exceptions.

“This was the method followed throughout ancient and mediaeval Europe and the Middle East with two exceptions.”

May combine two claims.

Others appear in the Commentary series, but none is devoted to the woman's bodily movement.

“Others appear in the so-called Commentary series, 28 but none is devoted to the woman's bodily movement.”

• cites [28]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The second Alamdimmû tablet deals with various aspects of the head, including different kinds of formations, quantities and colour of the hairs on the head; the face; and includes the form of the head.

“The second Alamdimmû tablet deals with various aspects of the head, including the different kinds of formations, quantities and colour of the hairs on the head; the face; and includes the form of the head.”

May combine two claims.

Male physiognomy emphasised vitality and strength necessary for the reproduction of viral young men, as well as future power, social status, and longevity.

“Male physiognomy emphasised vitality and strength necessary for the reproduction of viral young men, as well as future power, social status, and longevity.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Lines 1-10 of Alamdimmû tablet 2 use the same standardised formulation to describe the effects of right and left turning curls on the right and left sides of the man's head.

“It is clear that lines 1-10 use the same, standardised formulation to describe the effects of right and left turning curls on the right and left sides of the man's head.”

May combine two claims.

As a protasis, gait also occurs in the later transmission of the Bṛhatsaṃhitā, Bhaviṣya Purāṇa for men and in the Skandapurāṇa's Kāśīkhaṇḍa and Bhaviṣya Purāṇa for women.

“As a protasis it also occurs in the later transmission of the Bṛhatsaṃhitā, 22 Bhaviṣya Purāṇa 23 for men and in the Skandapurāṇa's Kāśīkhaṇḍa 24 and Bhaviṣya Purāṇa 25 for women.”

• cites [22]Not matched

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• cites [23]Not matched

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• cites [24]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Of the eight basic marks first mentioned among Garga's male marks, only one, voice, occurs as the third subseries of the Akkadian omens; but gait and deportment are treated in the out-of-sequence ahû-tablet, which could belong to Alamdimmû's table 11, and in the Commentary Tablets.

“Of the eight basic marks first mentioned among Garga's male marks, 19 only one, voice, occurs as the third subseries of the Akkadian omens; but gait and deportment are treated in the out-of-sequence ahû-tablet, which could belong to Alamdimmû's table 11, and in the Commentary Tablets.”

• cites [19]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Similarities in content between Babylonian and Indian physiognomic omens as revealed through the protases are not numerous, but they are rather significant.

“Similarities in content between Babylonian and Indian physiognomic omens as revealed through the protases are not numerous, but they are rather significant.”

May combine two claims.

Although a few of the basic marks are common to both sets of physiognomic omens, the greater number of similarities occurs between the early Indian and Greek physiognomic formulations.

“Although a few of the basic marks are common to both sets of physiognomic omens, the greater number of similarities occurs between the early Indian and Greek physiognomic formulations.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The syntactical structure for the Indian omens, like that of all the Akkadian omens, is protasis followed by apodosis in a straightforward conditional 'if ... then' relationship.

“The syntactical structure for the Indian omens, like that of all the Akkadian omens, is protasis followed by apodosis in a straightforward conditional “if ... then” relationship.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Šumma sinništu qaqqada rabât is tablet 16, devoted to women, and contains composite omens of several body parts from head-to-toe.

“4. Šumma sinništu qaqqada rabât (“If a woman's head is big”) is tablet 16.It is devoted to women and contains composite omens of several body parts from head-to-toe.”

May combine two claims.

Cursory examination of the Akkadian physiognomic tablets reveals striking similarities as well as differences between the Mesopotamian and the Indian systems of physiognomy in both the overall structure of the omen series and its content.

“This cursory examination of the Akkadian physiognomic tablets reveals striking similarities as well as differences between the Mesopotamian and the Indian systems of physiognomy in both the overall structure of the omen series and its content.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Šumma šer'ān pūt imittišu ittenebbi is tablet 27, deals with involuntary twitches of muscle, veins, and nerves, beginning with man's head.

“6. Šumma šer'ān pūt imittišu ittenebbi (“If the muscles on the right side of his forehead throb”) is tablet 27, which deals with involuntary twitches of muscle, veins, and nerves, beginning with man's head.”

May combine two claims.

On women, attention is paid to the lines on the soles and palms, but not on the forehead.

“On women, attention is paid to the lines on the soles and palms, but not 35 Mayrhofer Wb II, 275-76; 430-31.36 MW 625.37 Böck 2007, 92-95 (men); 157-159 (women).Cf.Popović 2007, 80. 38 Garga 1.63.39 Garga 2.9-11 and 32-34, 79. on the forehead.40”

• cites [40]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

This type of omen is absent from Garga's account of the human marks and most of the later Indian physiognomic literature, except for a late series found in the Skandapurāṇa's Kāśīkhaṇḍa and in the Bhaviṣyapurāṇa, where in both texts omens addressing blemishes occur in sections devoted to women's marks.

“This type of omen is absent from Garga's account of the human marks and most of the later Indian physiognomic literature, except for a late series found in the Skandapurāṇa's Kāśīkhaṇḍa 30 and in the Bhaviṣyapurāṇa, 31 where in both texts omens addressing blemishes occur in sections devoted to women's marks.”

• cites [30]Not matched

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• cites [31]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Beyond the basic marks, there are other protases that the Indian and the Babylonian series have in common; they include blemishes on the skin, lines on the body, and curling of the bodily hairs, especially the hairs of the head.

“Beyond the basic marks, there are other protases that the Indian and the Babylonian series have in common.They include blemishes on the skin, lines on the body, and curling of the bodily hairs, especially the hairs of the head.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The Akkadian uses a simple prose style where the relationship is either single or multiple; only in the fourth group devoted to women are multiple or composite omens found.

“The Akkadian uses a simple prose style where the relationship is either single, i.e., one protasis to one apodosis, or multiple, i.e., one or more protases (usually 2 or 3), which can be different body parts or characteristics of a single part, to one or more apodoses.Only in the fourth group devoted to women are multiple or composite omens found.”

May combine two claims.

The apodoses reveal the purpose of the Akkadian omens: for the man, they are aimed at determining his future in society and included his longevity and economic status, followed by his family life, manner of death, relations with neighbours and relationships with tutelary deities, where character seems to play a minor role.

“The apodoses reveal the purpose of the Akkadian omens.For the man, they are aimed at determining his future in society and included his longevity and economic status, followed by his family life, manner of death, relations with neighbours and relationships with tutelary deities, where character seems to play a minor role.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Along with the ordered tablets, there are others out of sequence containing physiognomic omens; among them, the Commentary Tablets, aḫû tablet, and Stevenson omen-tablet deal with a man's gait or deportment and the lines on man's forehead.

“Along with these ordered tablets, there are others, out of sequence, which contain physiognomic omens.Among them, the so-called “Commentary Tablets,” “aḫûtablet,” and “Stevenson omen-tablet” deal with a man's gait or deportment and the lines on man's forehead.”

May combine two claims.

Although a conditional structure of the sentences is shared by both omen formulations, the Sanskrit and Prakrit versions used primarily relative-correlative sentence construction to accommodate the metrical styles used to record them.

“Although a conditional structure of the sentences is shared by both omen formulations, the Sanskrit and Prakrit (see below) versions used primarily relative-correlative sentence construction to accommodate the metrical styles used to record them.”

May combine two claims.

Gender separation that results in individual sections of men's and women's marks is a structural feature common to both sets of physiognomic omens, and to the author's knowledge, is found nowhere else in collections of physiognomic omens from antiquity.

“Gender separation that results in individual sections of men's and women's marks is a structural feature common to both sets of physiognomic omens, and to my knowledge, is found nowhere else in collections of physiognomic omens from antiquity.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

After the second century, the Babylonian-based system of head-to-toe, adopted by the medical authors, prevailed in European physiognomic literature.

“After the second century, the Babylonian-based system of head-totoe, adopted by the medical authors, prevailed in European physiognomic literature.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Verses in even more complex metres occur in Vahāramihira's collection, allowing for ever increasing amounts of local nuances.

“Verses in even more complex metres occur in Vahāramihira's collection, allowing for ever increasing amounts of local nuances.”

May combine two claims.

Both the Indian and Babylonian series reveal a person's future, whether it is the will of the gods or the result of actions in a past life.

“Both series reveal a person's future, whether it is the will of the gods or the result of actions in a past life.”

May combine two claims.

The other exception is the Physiognomy of the sophist Polemon, written in the mid-second century CE, where the omens are structured from foot to head, which dominates the Indian system of physiognomy from its earliest attestation in the Gārgīyajyotiṣa.

“The first is the earliest Greek treatise on physiognomy, the Aristotelian Physiognōmonika, dating from about 300 BCE, and the other is the Physiognomy of the sophist Polemon, written in the mid-second century CE, where the omens are structured in the exact opposite manner, from foot to head, which dominates the Indian system of physiognomy from its earliest attestation in the Gārgīyajyotiṣa.”

May combine two claims.

Both the Bṛhatsaṃhitā and the Buddhist Śārdūlakarṇāvadāna contain separate chapters devoted to blemishes (piṭaka), which are not part of the series of human marks (strīpuruṣalakṣaṇāni).

“It should be pointed out, however, that both the Bṛhatsaṃhitā 32 and the Buddhist Śārdūlakarṇāvadāna 33 contain separate chapters devoted to blemishes (piṭaka), which are not part of the series of human marks (strīpuruṣalakṣaṇāni).”

• cites [32]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites [33]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

The blemishes are grouped according to types: liptu, kurāru, umṣatu, pindû, urāšu, tirku, ibāru, and kittabru (for both men and women).

“These blemishes are grouped according to the following types: liptu, kurāru, umṣatu, pindû, urāšu, tirku, ibāru, and kittabru (for both men and women).”

Probably not a substantial claim: may not pass S3 (load-bearing).

Both appearance and overall size are found as the first and second sections of the physiognomic omens.

“Likewise, both appearance and overall size are found as the first and second sections of the physiognomic omens.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Alamdimmû tablet 2 lines 1-4 state: if curls on a man's head turn right, his days will be short; if left, his days will be long; if on left side, ...; if both right and left, his circumstances will be reduced.

“1.If the curls (of the hair) on the head of a man turn to the right: his days will be short.2. If the curls (of the hair) on the head of a man turn to the left: his days will be long.3.If the curls (of the hair) on the head of a man are situated on the left side: .... 4. If the curls (of the hair) on the head of a man turn both right and left: his circumstances will be reduced.45”

• cites [45]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

None of the material thus far examined permits us to trace precisely when and how the exchange of information might have taken place.

“None of the material thus far examined permits us to trace precisely when and how the exchange of information might have taken place, so, until further evidence comes to light, we can but offer informed speculations.”

May combine two claims.

In the Empire Period (c.1380-c.1191 BCE), other texts on divination and medicine, as well as incantations also derived from Mesopotamia, so that there was a direct intellectual contact between Ḫattuša and Mesopotamia from about 1350 BCE.

“In the Empire Period (c.1380-c.1191 BCE), other texts on divination and medicine, as well as incantations also derived from Mesopotamia, so that there was a direct intellectual contact between Ḫattuša and Mesopotamia from about 1350 BCE.55”

• cites [55]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim. May combine two claims.

The Kuvalayamālā (131.2-5) contains omens stating that a left-curling hair on the left side of the head means devoid of family, wealth, and property; a left-curling hair on the right side means share in prosperity; a left-curling hair on right or right-curling on left means later well-being; two left-curling hairs means devoted to earth; a left-curling hair is auspicious but on left side inauspici

“He, whose left-curling hair appears on the left side of the head, is devoid of family, wealth, and property.He, who somehow or other has a left-curling hair on the right side, he has a share in Lakṣmī (prosperity) in the form of wealth, property, and well-being.If there is a left-curling hair on the right side or a right-curling hair on the left side, without doubt, he later has a share in well-”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Although the Akkadian version is fragmented due to damage to the tablets, a basic pattern seems to emerge.

“Although, the Akkadian version is fragmented, due to damage to the tablets, a basic pattern seems to emerge.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The Babylonian physiognomic omens that make up the exorcist's basis of knowledge were on all accounts restricted to a specific segment of the aristocracy.

“The Babylonian physiognomic omens that make up the exorcist's basis of knowledge were on all accounts restricted to a specific segment of the aristocracy.”

May combine two claims.

The human marks from Garga aim at describing the ideal warrior and noble man and the women suitable for him.

“The human marks from Garga aim at describing the ideal warrior and noble man and the women suitable for him.”

Classified as probably not a substantial claim.

We still do not possess a deciphered understanding of the written documents from Indus Valley sites.

“Moreover, we still do not possess a deciphered understanding of the written documents from Indus Valley sites.”

May combine two claims.

The apodoses in the female omens stress fertility in the form specifically of male offspring, femininity, as well as both social and economic status and domestic life, namely, her fitness for marriage.

“The apodoses in the female omens stress fertility in the form specifically of male offspring, femininity, as well as both social and economic status and domestic life, namely, her fitness for marriage.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The focus in Garga is on both the man's present character and his future qualities as a warrior and prince.

“As mentioned above, the focus in Garga is on both the man's present character and his future qualities as a warrior and prince.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The purpose of the women's omens is the same in both series: to identify fertility and future domestic tranquillity.

“The purpose of the women's omens is the same in both series: to identify fertility and future domestic tranquillity.”

May combine two claims.

Among the Babylonian material discovered there were birth omens, liver omens, and tīrānu oracles with Hittite translations, which came directly from Mesopotamia.

“Among the Babylonian material discovered there were birth omens, liver omens, and tīrānu oracles with Hittite translations, which came directly from Mesopotamia.”

• cites [55]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Although they occur in separate sections corresponding to men and to women in both sources, in India from Garga onwards the physiognomic omens for women are further divided into auspicious and inauspicious, a classification that is absent in the Mesopotamian omens.

“Although they occur in separate sections corresponding to men and to women in both sources, in India from Garga onwards the physiognomic omens for women are further divided into auspicious and inauspicious, a classification that, as mentioned earlier, is absent in the Mesopotamian omens.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

These omens have equivalents in Indian Prakrit (āvatta) and Sanskrit (āvarta).

“These omens have equivalents in Indian Prakrit (āvatta) and Sanskrit (āvarta).”

May combine two claims.

The Prakrit and Sanskrit versions illustrate both the original simple conditional construction and a further development.

“The Prakrit and Sanskrit illustrate both the original construction and a further development.”

May combine two claims.

Sanskrit and Prakrit physiognomic omens began to appear in India from the beginning of the Era, with remarkable text similarity from the 8th cent.

“2. Sanskrit and Prakrit physiognomic omens began to appear in India from the beginning of the Era, with remarkable text similarity from the 8th cent.”

May combine two claims.

Akkadian cuneiform tablets containing physiognomic omens occurred at least from the 11th century BCE, with concrete textual evidence from 7th century BCE, where the sources were the libraries of the king Assurbanipal in ancient Nineveh and in Aššur.

“1. Akkadian cuneiform tablets containing physiognomic omens occurred at least from the 11th century BCE, with concrete textual evidence from 7th century BCE, where the sources were the libraries of the king Assurbanipal in ancient Nineveh and in Aššur.”

Probably not a substantial claim: may not pass S3 (load-bearing).

A little later Sanskrit version occurs in Siddharṣi's Upamitibhavaprapañcā kathā (739.12-14), dated 905 CE.

“A little later version in Sanskrit occurs in Siddharṣi's Upamitibhavaprapañcā kathā (739.12-14), which dates from 905 CE:”

May combine two claims.

The gap in time between the written records from each culture is rather large with nothing to show for the interval of nearly 500 years, during which there is scant evidence of direct trade or military encounters between the two cultures.

“The gap in time of between the written records from each culture is rather large with nothing to show for the interval of nearly 500 years, during which there is scant evidence of direct trade or military encounters between the two cultures.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

The first systematic presentation of bodily marks is found in one chapter in the Gārgīyajyotiṣa, compiled from around the first century BCE to the first century CE.

“The first systematic presentation of the bodily marks is found in one chapter in the Gārgīyajyotiṣa, compiled from around the first century BCE to the first century CE.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Some purāṇic verses of human marks come from different, as yet unidentified sources, which might well have been composed in a local vernacular (Prakrit) and translated into Sanskrit.

“Although many of the purāṇic transmissions of the human marks derive from early Jyotiḥśāstra versions, some of the verses come from different, as yet unidentified sources, which might well have been composed in a local vernacular (Prakrit) and translated into Sanskrit for inclusion in the religious corpora.”

Probably not a substantial claim: may not pass S4 (based).

The Indian version (Kuvalayamālā) best illustrates the structural and linguistic similarities in the formulation of the omens themselves.

“This Indian version best illustrates the structural and linguistic similarities in the formulation of the omens themselves.”

May combine two claims.

The overarching structural principle of the Akkadian omens seems to have been the division into men's and women's marks, and the method for organising the anatomical parts is head-to-foot.

“The overarching structural principle seems to have been the division into men's and women's marks and the method for organising the anatomical parts is head-to-foot (ištu muḫḫi adi šēpē).”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Both Garga's and Varāhamihira's compilations establish the principal doctrines of Indian physiognomy through a circumscribed series of Sanskrit omens concerned with the marks on the human body.

“Both Garga's and Varāhamihira's compilations establish the principal doctrines of Indian physiognomy through a circumscribed series of Sanskrit omens concerned with the marks on the human body.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The Gārgīyajyotiṣa is the earliest extant Sanskrit work outlining the Brahmanic system of Astral Science (Jyotiḥśāstra), which contains several chapters on omens.

“This treatise is the earliest extant Sanskrit work outlining the Brahmanic system of Astral Science (Jyotiḥśāstra), which contains several chapters on omens.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The Bṛhatsaṃhitā was composed in the sixth century CE by Varāhamihira in Ujjain, Madhya Pradesh.

“This seminal collection of omens is followed by a series of physiognomic omens in two gender-based chapters from the Great Collection [of Astral Science] (Bṛhatsaṃhitā), composed in the sixth century CE by Varāhamihira in the city of Ujjain located in the modern Indian state of Madhya Pradesh, which is also where the novel, Kuvalayamālā (see below), was composed.”

May combine two claims.

The text of Šumma alamdimmû derives from Assurbanipal's libraries in Nineveh in the middle of the seventh century BCE, but the omen series is in all likelihood considerably older.

“The text of this series derives from Assurbanipal's libraries in Nineveh in the middle of the seventh century BCE; but in all likelihood the omen series is considerably older.”

May combine two claims.

The Akkadian physiognomic texts were investigated first by Franz Rudolf Kraus and more recently by Barbara Böck.

“The Akkadian physiognomic texts were investigated first by Franz Rudolf Kraus 10 and more recently by Barbara Böck.11”

• cites [10]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites [11]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The palace libraries in Nineveh also housed the terrestrial omens of Ālu ina mēlê šakin and the astrological omens of Enūma Anu Enlil, which David Pingree previously studied in connection with Indian omens.

“The palace libraries in Nineveh also housed the terrestrial omens of Ālu ina mēlê šakin and the astrological omens of Enūma Anu Enlil, which David Pingree previously studied in connection with Indian omens.”

• cites [9]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Šumma alamdimmû is mentioned in the Exorcist's Handbook of the Babylonian āšipu Esagil-kīn-apli, who was a Babylonian scholar under King Adad-apla-iddina (1068-1049 BCE) in Borsippa.

“It is mentioned in the so-called “Exorcist's Handbook” of the Babylonian āšipu Esagil-kīn-apli, who was a Babylonian scholar under the King Adad-apla-iddina (1068-1049 BCE) in Borsippa.”

• cites [4]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

The Kuvalayamālā was composed by Jain Uddyotana and completed in modern Madhya Pradesh on 4 March 779.

“It is called the Kuvalayamālā, “The Garland of Prince Kuvalaya.”composed by the Jain Uddyotana and completed in what is modern Madhya Pradesh on 4 March 779.”

May combine two claims.

Since the omens occurred in numerous Sanskrit versions, they were likely a part of the early Indian collections of astral knowledge and therefore found their way into both Buddhist and Brahmanic literature.

“Since the 30 37.125-136b.31 1.28.16.32 Chapter 51. 33 The chapter entitled, Piṭakādhyāyaḥ, pp.151-54 in Mukhopadhyaya's edition.34 The Milindapañho, 1997 [1810], 298-299; cf.Horner 1999 [1964], vol.2, 129. omens occurred in numerous Sanskrit versions, they were likely a part of the early Indian collections of astral knowledge and therefore found their way into both Buddhist and Brahmanic literat”

May combine two claims.

The inclusion of the Greek interlocutor in connection with divination by the examination of skin blemishes does not establish a link between Indian and Greek physiognomy, but it does indicate familiarity with the practice of reading blemishes as omens in the north-western part of the Indian subcontinent from at least the beginning of the Common Era.

“The inclusion of the Greek interlocutor in connection with divination by the examination of skin blemishes does not establish a link between Indian and Greek physiognomy, but it does indicate familiarity with the practice of reading blemishes as omens in the north-western part of the Indian subcontinent from at least the beginning of the Common Era.”

May combine two claims.

Although both traditions include omens about the man's voice, the emphasis is different, so they share little more than the category.

“Although both traditions include omens about the man's voice, the emphasis is different, so they share little more than the category.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

In Garga's version, the attribution of divine origin is a secondary development connected to a mythology-based legitimising process for the priests.

“In Garga's version, the attribution of divine origin is a secondary development, connected to a mythology-based legitimising process for the priests.”

May combine two claims.

The Akkadian series does not include the additional arrangement of women's omens into auspicious and inauspicious types, pointing to an original development in the Indian formulation.

“The Akkadian series does not include this additional arrangement, pointing to an original development in the Indian formulation.”

• AssumptionRests on an assumption: The absence of a feature in the Akkadian series indicates that the feature was an original development in the Indian formulation rather than lost from the Akkadian tradition.

May combine two claims.

The role of character in Garga harmonises better with Greek than with Mesopotamian physiognomy and may mark a later development in the Indian system.

“In fact, the role of character in Garga harmonises better with Greek than with Mesopotamian physiognomy and may mark a later development in the Indian system.17”

• cites [17]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The Akkadian pindû could be related to Sanskrit piṇḍa, 'ball of rice,' referring to the shape of the mark and perhaps, bindu, 'a spot or mark,' which is usually located on the forehead.

“The Akkadian pindû could be related to Sanskrit piṇḍa, “ball of rice,” referring to the shape of the mark and perhaps, bindu, “a spot or mark,” which is usually located on the forehead.35”

• cites [35]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing).

As a result, the syntax is rarely expressed in a simple conditional 'if ... then' construction in Garga's versified omen transmission.

“As a result, the syntax is rarely expressed in a simple conditional “if … then” construction.”

May combine two claims.

The similarities occur in the different transmissions of the Indian omens, rather than in one specific text, indicating that physiognomic knowledge most likely permeated the local Indian culture from where it was transmitted and preserved principally in Sanskrit collections of Astral Science at different points in time.

“Furthermore, the similarities occur in the different transmissions of the Indian omens, rather than in one specific text, indicating that physiognomic knowledge most likely permeated the local Indian culture from where it was transmitted and preserved principally in Sanskrit collections of Astral Science at different points in time.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

Other difficult words may come to have the same meaning in both Akkadian and Sanskrit/Indo-European.

“Other of the difficult words may come to have the same meaning in both Akkadian and Sanskrit/ Indo-European.”

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Their overall similarity could again point to the Akkadian version as the original inspiration for the Indian omens pertaining to the man's bodily movement, but closer study of the text is required to substantiate a connection.

“Their overall similarity could again point to the Akkadian version as the original inspiration for the Indian omens pertaining to the man's bodily movement, but closer study of the text is required to substantiate a connection.”

• AssumptionRests on an assumption: Similarities in structure and content between Mesopotamian and Indian physiognomic omens indicate historical transmission or borrowing rather than independent development or a common source.
• AssumptionRests on an assumption: The direction of transmission of physiognomic knowledge is from Mesopotamia to India, not the reverse or mutual.

May combine two claims.

Both sets of physiognomic omens are concerned with the same basic issues related to men and women, although Garga includes character, which, as in the Mesopotamian omens, plays a lesser role in later Indian versions.

“Both sets of physiognomic omens, therefore, are concerned with the same basic issues related to men and women, although Garga includes character, which, as in the Mesopotamian omens, plays a lesser role in later Indian versions.”

May combine two claims.

The aḫû-tablet probably belongs to Šumma alamdimmû's tablet 11 and compares the man's walk to the movements of different animals.

“The aḫû-tablet which, based on the contents, probably belongs to Šumma alamdimmû's tablet 11, compares the man's walk to the movements of different animals.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.

The Indian material derives from a variety of different sources in both Sanskrit and Prakrit, which is indicative of the disparate nature of the practice and its literature.

“Again, the Indian material derives from a variety of different sources in both Sanskrit and Prakrit, which is indicative of the disparate nature of the practice and its literature.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Certain specific Akkadian words used to define the blemishes have puzzled Assyriologists who have examined these tablets.

“Certain specific Akkadian words used to define the blemishes have puzzled Assyriologists who have examined these tablets.”

May combine two claims.

The two basic premises of Mesopotamian physiognomy were that the gods communicated to humans via signs and that the diviner's role was to interpret the will of the gods from these signs.

“The two basic premises of the Mesopotamian physiognomy were that the gods communicated to humans via signs and that the diviner's role was to interpret the will of the gods from these signs.”

May combine two claims.

Thus, the omens probably also functioned as a means of delineating people of the princely social class in western India and distinguishing them from the other orders of society.

“Thus, the omens probably also functioned as a means of delineating people of the princely social class in western India and distinguishing them from the other orders”

Probably not a substantial claim: may not pass S3 (load-bearing).

Based on his examination of Mesopotamian and Indian omens, David Pingree suggested that an intellectual exchange could have taken place by way of land conquest rather than trade when the Achaemenids between 538-331 BCE controlled Gandhāra in north western India and the Indus Valley.

“Based on his examination of Mesopotamian and Indian omens, David Pingree suggested that an intellectual exchange could have taken place by way of land conquest rather than trade when the Achaemenids between 538-331 BCE controlled Gandhāra in north western India and the Indus Valley [modern Pakistan, Baluchistan and Afghanistan].56”

• cites PingreeNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

Since the method for formulating the conditional statements varies in each version, the corresponding predictions and outcomes appear to be different.

“Since the method for formulating the conditional statements varies in each version, the corresponding predictions and outcomes appear to be different.”

May combine two claims.

The lack of a paper-trail from Mesopotamia to western India currently prevents us from being more precise about the when and the how of the transmission, but the most probable scenarios seem to favour the Achaemenid or even Parthian period, when there was contact with Mesopotamian and western Indian via the intermediary of foreign invaders.

“The lack of a paper-trail from Mesopotamia to western India currently prevents us from being more precise about the when and the how of the transmission, but the most probable scenarios seem to favour the Achaemenid or even Parthian period, when there was contact with Mesopotamian and western Indian via the intermediary of foreign invaders.”

May combine two claims.

Babylonian physiognomy aims predominantly to divine a man's future; while Indian physiognomy addresses his future in terms of his length of life and socio-economic status, it also includes his present character, a feature that might rely on influences from ancient Greek physiognomics.

“Babylonian physiognomy aims predominantly to divine a man's future; while Indian physiognomy addresses his future in terms of his length of life and socio-economic status, it also includes his present character, a feature that might rely on influences from ancient Greek physiognomics.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Although perhaps not as explicit as in the Indian omens, apodoses from the Akkadian omens pertaining to both men and women imply an intention that might well have been, as Böck suggests, the determination of suitable partners in marriage.

“Although perhaps not as explicit as in the Indian omens, apodoses from the Akkadian omens pertaining to both men and women imply an intention that might well have been, as Böck suggests, the determination of suitable partners in marriage, 48”

• cites BöckNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

In the Indian transmissions, the Prakrit version served as the basis of the Sanskrit.

“In the Indian transmissions, the Prakrit version served as the basis of the Sanskrit.”

Classified as probably not a substantial claim.

According to Eleanor Robson, the profession of the āšipu or mašmaššu or exorcist was mentioned in the cuneiform documents in late 2nd century Uruk.

“However, if we consider for a moment that, according to Eleanor Robson, the profession of the āšipu or mašmaššu or exorcist was mentioned in the cuneiform documents in late 2nd century Uruk, 54”

• cites RobsonNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The points of similarity between these two systems of thought are significant and indicate a process of intellectual transmission between the two cultures in antiquity.

“The points of similarity between these two systems of thought are significant and indicate a process of intellectual transmission between the two cultures in antiquity.”

Classified as probably not a substantial claim.

A closer examination of the protases of each formulation can give an idea of the way in which Indians could have assimilated the Akkadian omen series in the common language.

“A closer examination of the protases of each formulation can, perhaps, give us an idea of the way in which Indians could have assimilated the Akkadian omen series in the common language.”

Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based).

When it became integrated into Brahmanic lore, the omens could have pertained to a larger segment of Hindu society, including the priestly Brahmans.

“When it became integrated into Brahmanic lore, the omens could have pertained to larger segment of Hindu society, including the priestly Brahmans.”

Classified as probably not a substantial claim. May combine two claims.

Some of the tablets from the library could have made it out, but we do not have indications where they might have ended up.

“In this way, some of the tablets from the library could have made it out, but we do not have indications where they might have ended up.”

Classified as probably not a substantial claim.

Focusing on syntax, we can begin to understand how the Akkadian original could have been eventually transmitted into Prakrit and then into Sanskrit.

“Focusing just on the syntax, we can begin to understand how the Akkadian original could have been eventually transmitted into Prakrit and then into Sanskrit.”

Probably not a substantial claim: may not pass S1 (asserted), S3 (load-bearing). May combine two claims.

Although the exact purpose of the Babylonian physiognomic omens remains uncertain, Böck suggests that they might have been used as part of marriage alliances to assess the eligibility of individuals to enter the service of the royal court and were, therefore, restricted to the elite.

“Although the exact purpose of the Babylonian physiognomic omens remains uncertain, Böck suggests that they might have been used as part of marriage alliances to assess the eligibility of individuals to enter the service of the royal court and were, therefore, restricted to the elite.50”

• cites BöckNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S4 (based).

Over time, parts of these omen series appear to have been transmitted through the lingua franca of ancient north-western and western India and eventually became translated into and preserved in the priestly literature of Sanskrit.

“Over time, parts of these omen series appear to have been transmitted through the lingua franca of ancient north-western and western India and eventually became translated into and preserved in the priestly literature of Sanskrit.”

Probably not a substantial claim: may not pass S3 (load-bearing).

Pingree also noticed resemblances between the Akkadian omens and the Indian omens to Venus in the Gārgīyajyotiṣa.

“He also noticed resemblances between the Akkadian omens and the Indian omens to Venus in the Gārgīyajyotiṣa.”

• cites PingreeNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.

Harry Falk's reservations about Pingree's claim of India's indebtedness to Mesopotamian science concerning the water clock and gnomon notwithstanding, Pingree has also pointed to similarities between Mesopotamian and Indian science.

“Harry Falk's reservations about Pingree's claim of India's indebtedness to Mesopotamian science concerning the water clock and gnomon notwithstanding, Pingree has also pointed to similarities between Mesopotamian and Indian science.57”

• cites FalkNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• cites PingreeNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Classified as probably not a substantial claim.

According to Fincke, these great repositories of Mesopotamian science and knowledge were likely looted before they were destroyed.

“According to Fincke, these great repositories of Mesopotamian science and knowledge were likely looted before they were destroyed.53”

• cites FinckeNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

Even though the trade with Gujarat continued into the Late Harappan Period (19/1800-1300 BCE), by 1000 BCE sea trade between India and Mesopotamia had all but ceased.

“Even though the trade with Gujarat continued into the Late Harappan Period (19/1800-1300 BCE), by 1000 BCE sea trade between India and Mesopotamia had all but ceased.52”

• cites [52]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

May combine two claims.

The Babylonian omens probably pertained to the nobility; while the early Indian omens refer exclusively to members of the princely class and only later probably to other segments of society.

“The Babylonian omens probably pertained to the nobility; while the early Indian omens refer exclusively to members of the princely class and only later probably to other segments of society.”

Classified as probably not a substantial claim. May combine two claims.

The royal libraries of Nineveh were destroyed and burned by invading Babylonians and Medes in 612 BCE, which marked the end of the Neo-Assyrian period.

“On the other hand, we know that the royal libraries of Nineveh were destroyed and burned by invading Babylonians and Medes in 612 BCE, which marked the end of the Neo-Assyrian period.”