Babylon · calling it home · 31 October 2026
From the sky into the material world
The question is what people saw, named, pictured, repeated, built and organized. This map keeps the observation, the traditional story, Babylon’s interpretation and the surviving object connected.
Sky → Image and name → Shared belief → Ritual and institution → Object and consequence
Ancient horizon views · 88-constellation research register
The crescent is the subject here. It is not an assignment of Allah to a planet. Documented uses of a symbol can be compared across cultures without treating all its users as one cult or identifying people with a demon. Babylon’s masculine/feminine and abundance language is an interpretive vocabulary; astronomical positions do not establish a force controlling human behavior.
001–011 · our recovered working map
These assignments were developed in the earlier demon-by-demon discussion. They are restored here with their original order and with the source’s celestial clue and restraining authority beside them. “Recovered” means recovered from our discussion; it does not change a hypothesis into an independently established identification.
| Original entry | Your working interpretation | Clue in the source | Who restrains it | Material record |
|---|
| 001 · Ornias | צ Tzadi · clouded Collective Dream; ע Ayin as the authority/exploitation lens. | Water-Pourer / Aquarius, §10. | Uriel | Open record → |
| 002 · Beelzeboul | ו Vav ↔ נ Nun · the Connector. | Commands and summons other spirits; a later celestial remark varies by version. | Emmanuel / Eleêth | Open record → |
| 003 · Onoskelis | ת Tav · Full-Moon observation window; no specific chamber was settled. | Full Moon, §19 in Conybeare. | Joel in Conybeare; wording differs in Duling | Open record → |
| 004 · Asmodeus | Wain / Great Bear / Big Dipper; lunar-node geometry was a further research question. | Wain / Great Bear and “Dragon’s Child,” §21. | Raphael | Open record → |
| 005 · Tephras / Lix Tetrax | ת Tav → ח Chet, with פ Peh near the lunar crescent in your working interpretation. | Southern lunar horn, §33; the passage does not name Venus. | Azael | Open record → |
| 006 · Seven female spirits | Pleiades working identification; נ Nun season → following ו Vav season. | Seven clustered stars; Pleiades is Conybeare’s proposed identification, §§34–42. | Individual restraints; version-dependent | Open record → |
| 007 · Envy · Headless One | The seven distortions culminating; seven rulers “running backward”; פ Peh / Venus is the Day-Star hypothesis. | Day-Star, with “Orient” as a translation alternative; Elburion and the preceding seven, §§43–46. | Lightning; held until Iax arrives | Open record → |
| 008 · Rabdos · Great Hound | Sirius / Dog Star as your working identification, kept alongside the Enoch comparison. | A great hound with an unnamed star; claims former humanity and knowledge of letters and stars, §§47–50. | Brieus | Open record → |
| 009 · Lion-Bearer · Rath / Leophoros | Iaoth as your chosen cross-text comparison; not a substitution of Yaldabaoth. | Lion form and legions, §§51–53; the shorter Apocryphon of John names lion-faced Iaoth. | Emmanuel | Open record → |
| 010 · Three-Headed Dragon | Sun–Moon nodal gate; ק Kof is the Hidden beyond the gate. The child is Christ consciousness in your reading. | Three heads, §§54–56; solar/lunar dragons in Pistis Sophia 136 are a separate comparison. | Angel of Great Counsel / cross | Open record → |
| 011 · Obyzouth / Obizuth | Algol / Medusa’s Head, with Lilith/Abyzou comparisons, as the working stellar investigation. | Childbirth-threatening figure, §§57–59; Algol is not named in this passage. | Raphael / Afarôt | Open record → |
Numbering note: 006 is one encounter containing seven spirits. The later 016 encounter contains the 36 decan powers. These are distinct catalogues, not 36 slots into which the first eleven must be forced. Download recovered register · Solomon source · Iaoth in the shorter John recension.
A flat sky map with the thirty-six working sectors
Horizontal position is tropical ecliptic longitude; vertical position is ecliptic latitude. The full longitude circle is unrolled into a rectangle. A projected star can sit above a zodiac sector while belonging to a different constellation. Click a star or planet to inspect its position; Algol opens the Obyzouth comparison and the Moon opens the crescent comparison.
Select a reference point.
This is a sparse 65-star reference map, not complete constellation outlines. The star positions are computed with Swiss Ephemeris Moshier/fixed-star routines, including epoch transformation and proper motion. The 36 labelled bands preserve our provisional sequential Solomon overlay starting at Hey; neither a star’s projected band nor a similar image establishes an ancient star–spirit identity.
The thirty-six powers · select one
Demon by demon: the material witnesses
Dendera zodiac · Louvre collection D 38. Actual carved celestial imagery; it does not label Solomon’s 36 names. Image served by the Louvre; follow the object record for credits and additional views.The object links open museum records and photographs. Where a direct image is unavailable, no generated reconstruction is substituted.
Enoch, the Flood and the material evidence
| Connection | What the source gives us | What can be examined materially |
|---|
| 1 Enoch 8 | Watchers teach forbidden arts, including celestial knowledge, in the story. | Texts, instruments, calendars, depictions and the historical practices attached to them. It does not enumerate Solomon’s 36 spirits. |
| 1 Enoch 10 | Noah is warned of destruction; judgment falls on the Watchers. | The transmission of a Flood narrative; it supplies no independently established astronomical date of a global Flood. |
| 1 Enoch 15 | The spirits of the giants are described as troubling the earth. | A textual comparison for Solomon’s giant-descended tomb spirit, rather than an identified constellation. |
| Gilgamesh Flood Tablet · K.3375 | A physical cuneiform witness to another ancient Flood tradition. | The surviving tablet and its text. Its existence proves that the story was recorded, not that every detail of a global catastrophe is archaeologically established. |
| Sirius and the annual Nile inundation | A documented association between a star’s seasonal reappearance and a recurring environmental event. | Calendars and seasonal observations. The annual Nile flood must be distinguished from Enoch’s judgment narrative. |
Gods, lords and principalities: preserve the kind of claim
Names and titles need separate records: a named god, an astronomical body, a divine title, an office of authority and a spirit in a particular text are not automatically equivalent.
| Term or figure | Documented relation | Material entry point |
|---|
| ג Gimel · Jupiter / Zeus | Pistis Sophia 137 makes Zeus a beneficent steering power. Babylon reads Gimel through expansion and abundance. | Named planetary passages, calculated positions, royal and religious images; no established mechanism of collective abundance. |
| פ Peh · Venus / Aphrodite | Pistis Sophia 137 connects Aphrodite’s power with Sophia. Mesopotamian Ištar’s Venus identity is documented separately. | Images, cult objects, temples, inscriptions and rituals; preserve each culture’s identity. |
| ת Tav · Moon / Sîn comparison | The Nabonidus stela explicitly represents the Moon with a crescent. The Moon’s gender and divine name vary by tradition. | Carved crescent, royal devotion and dated historical setting. |
| “Gods” and “lords” | 1 Corinthians 8:5–6 distinguishes the surrounding many-gods/many-lords language from its confession of one God and one Lord. | The passage’s setting includes sacrificial food, temple meals and social consequences. The titles themselves are not star coordinates. |
| Principalities / powers | Ephesians 6:12 uses a vocabulary of spiritual authorities; it supplies no star-by-star catalogue. | Compare theological texts with specific institutions only through named, dated evidence. No modern people or organization is identified as a demon here. |
Result of the five-arrangement test
The passages follow Jupiter’s sign numbers 1 → 4 → 8 → 9 → 11, forward through the zodiac. Four of the five place a benefic in its own sign or exaltation: Venus in Lamed and Vav, Jupiter exalted in Chet and at home in Samech. The Tzadi / Tet arrangement is the exception to that simple dignity rule.
I also tested an explicit hypothesis: reject an arrangement if either planet is opposite its own domicile or in its fall. This leaves six oriented arrangements, including all five listed ones. Its extra survivor is Gimel in Tet, Peh in Tzadi, the reverse of the fifth arrangement. The rule therefore explains part of the selection but not its whole design. It is an analyst’s test, not a rule stated by Pistis Sophia.
The unused axis is Yod / Kof. One orientation places Jupiter opposite its own domicile; the other puts Venus in its fall. That offers a plausible reason to investigate its omission. Terms, decans and degree-based dignities cannot settle the question because the passage gives no degrees. The named punitive rulers’ roles do not by themselves establish a unique planetary derivation.
Sources: Pistis Sophia 139, 140 and planetary framework; Ptolemy’s domiciles, exaltations, and benefics. Download all twelve tested arrangements.