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Figure III-12. Part of a stone ceiling with zodiac at<br />
Palmyra.<br />
(Gaukler 1910, no. 447; Lehman 1945: 5, n.<br />
29; Hachlili 1977: fig. 9; Dunbabin 1978: 161,<br />
pl. 162; Gundel 1992: no. 210). However, rather<br />
than forming a continuous pattern, the zodiac<br />
signs on the Bir-Chana mosaic are framed in<br />
separate units.<br />
The next phase, represented by the 3rd-century<br />
Münster-Sarnsheim mosaic floor, has the same<br />
basic pattern (pl. III-12a). However, the frontal<br />
sun god has replaced the seven planets, and in<br />
the outer circle the zodiac signs are divided into<br />
individual units (Parlasca 1959: 86-87, pl. 42, 84:<br />
2; Gundel 1992: No.84). The sun god in the central<br />
circle at Münster-Sarnsheim is the focal point<br />
of the design. In both the examples of Palmyra<br />
and Münster the central circle is the focal point,<br />
the zodiac signs are rendered as a narrow outer<br />
circle, and the objects situated diagonally in the<br />
corners of the square are similar in composition.<br />
The final phase, showing a more balanced re -<br />
pre sentation of the same pattern, is found in the<br />
2nd-century mosaic floor from the triclinium in<br />
the ‘House of the Calendar’ at Antioch (fig. III-14).<br />
The central circle has become smaller, the outer<br />
circle larger (Webster 1938: 26, 119, pl. 2: 2; Levi<br />
1941: 251, 281, fig. 3; 1947: 36-38; Stern 1953:<br />
224-227, 256-258, 296, pl. XLII, 2; Campbell<br />
1988: 60-62, fig. 24-25; pls. 183-185). 2 The Antioch<br />
mosaic pavement depicts the representations of<br />
the months rather than the zodiac signs. The<br />
4 Hanfmann (1951: 248) maintains that ‘no later than<br />
the 2nd century CE, a type of composition in which the<br />
sun god is standing in his chariot, surrounded by the signs<br />
of the zodiac and the months with the tropai placed in the<br />
corners…the Seasons are not yet Seasons, but astronomical<br />
the zodiac panel and its significance 51<br />
outer circle is divided into radial units containing<br />
the figures of the months, while the corners<br />
contain representations of the seasons. The inner<br />
circle has not survived.<br />
The development of the design in these examples<br />
of Roman art can be traced from ceiling to<br />
pavement, from Palmyra to Antioch; the growing<br />
number of calendar representations on mosaic<br />
floors proves an increasing attraction in the cyclic<br />
movement of time (Lehman 1945: 8- 9).<br />
The basic form remains the same: two concentric<br />
circles within a square. What changes is the<br />
composition of the various parts and the balance<br />
among them. A central circle containing the planets<br />
in a geometric design undergoes a transition to<br />
a centre with the sun god. A continuous, running<br />
zodiac in the outer circle is transformed gradually<br />
into one divided into radial units with a zodiac<br />
sign in each. The purely aesthetic design of sirens<br />
or fishes in the corners of the square is replaced<br />
by the functional, but still aesthetic, design of the<br />
seasons. Eventually the total design develops from<br />
those of Palmyra and Münster, where one section,<br />
the central circle, is dominant, to the more<br />
harmoniously balanced design of Antioch.<br />
The Jewish zodiac mosaic design, with the earliest<br />
Hammath Tiberias panel, thus seems related<br />
to the Antioch school and has its origins in Roman<br />
art. Each part of the design (central circle, outer<br />
circle, corners of the square) has comparable representations<br />
in the art of the preceding Roman<br />
period.<br />
Several examples of the calendar’s balanced<br />
circular design have survived from the late<br />
Roman and Byzantine periods. On the 4th-5th<br />
century mosaic pavement from Carthage the<br />
central circle contains a seated figure, probably<br />
representing Mother Earth. The outer circle renders<br />
in a continuous frieze the Labours of the<br />
Months, with their names inscribed above their<br />
heads. The outside spandrels contain four seated<br />
seasons inscribed with their names (Webster 1938:<br />
20, pl. 5; Åkerström-Hougen 1974: 124, no. 5,<br />
fig. 80; Hachlili 1979: fig. 11; only a drawing of<br />
this mosaic is known).<br />
The most striking resemblances to the Jewish<br />
zodiac are found on two contemporary Roman-<br />
Byzantine mosaic pavements in Greece:<br />
tropai, the turning points of the sun during the year… Since<br />
these ‘Turning Points’ were represented with the attributes<br />
of Seasons, they are constantly confused with the seasons<br />
in later renderings’.