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Muslims also combined the disciplines of medicine and astrology by being linking the curative properties of herbs with specific zodiac signs and planets. <ref> Parker & Parker, ibid, 1990</ref> Mars, for instance, was considered hot and dry and so ruled plants with a hot or pungent taste - like hellebore, tobacco or mustard. These beliefs were adopted by European herbalists like [[Culpeper]] right up until the development of modern medicine. |
Muslims also combined the disciplines of medicine and astrology by being linking the curative properties of herbs with specific zodiac signs and planets. <ref> Parker & Parker, ibid, 1990</ref> Mars, for instance, was considered hot and dry and so ruled plants with a hot or pungent taste - like hellebore, tobacco or mustard. These beliefs were adopted by European herbalists like [[Culpeper]] right up until the development of modern medicine. |
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===Arabic Parts=== |
==="Arabic" Parts=== |
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Persian and Arab astrologers used numerous Lots or "Parts" which had been developed in Hellenistic Greek astrology (later falsely called "Arabic Parts"). A Lot expresses a proportion, such that the ecliptical distance in degrees between two points is cast out from the Ascendant: where the projection of degrees ends, is the location of the Lot. Most Lots were considered to occupy an entire zodiacal sign, not simply on a particular degree. For example the 'Lot of Fortune' is found by taking the distance between the Sun and Moon in a natal chart, and projecting that distance forward from the Ascendant. If the Lot was in the 10th House, for instance, it suggested that the person born would have an active and successful professional life (subject to other conditions in the chart). Some Lots were reversed in night births: the Lot of Fortune in a day birth starts out by measuring from the Sun to the Moon; but in a night birth, from the Moon to the Sun. |
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==Iranian Astrologers== |
==Iranian Astrologers== |
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*[[Ja'far ibn Muhammad Abu Ma'shar al-Balkhi]] |
*[[Ja'far ibn Muhammad Abu Ma'shar al-Balkhi]] |
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*[[Mashallah]] |
*[[Mashallah]] |
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*[[Sahl ibn Bishr]] |
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*[[Muhammad al-Fazari]] |
*[[Muhammad al-Fazari]] |
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*[[Muhammad ibn Musa al-Khwarizmi]] |
*[[Muhammad ibn Musa al-Khwarizmi]] |
Revision as of 01:48, 18 December 2009
Astrology |
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Background |
Traditions |
Branches |
Astrological signs |
Symbols |
Persian Astrology has its roots in the Zend-Avesta, parts of which are very similar to the Rig Veda. Much of the ancient cosmology of Persia/Iran has been lost because of the advent of the Koran and the systematic destruction of Pre-Islamic libraries. Nevertheless the ancient texts in the Zend-Avesta hold a lot of information of Persian Astrology. Many of the reverences in the Zoroastrian prayers in the Yasna are made to cosmological energies of the various constellations. Some of the science of the pre-Islamic Iran did eventually appear again amongst Islamic scientists. Much of the survival of classical sciences like astronomy, mathematics, geography and philosophy in the Western world is because it was preserved and used by the Muslim world from about the 8th Century, when Europe was going through its Dark Ages. Astrology, being linked to astronomy at this stage, was also one of those disciplines preserved.
The earliest semantic distinction between astronomy and astrology was given by the Persian astronomer and astrologer Abu Rayhan al-Biruni circa 1000.[1]
Islamic Astronomy
Centres of learning in medicine and astronomy/astrology were set up in Baghdad and Damascus, and the Caliph Al-Mansur of Baghdad established a major observatory and library in the city, making it the world's astronomical centre. During this time knowledge of astronomy was greatly increased, and the astrolabe was invented by Al Fazari. So much was knowledge increased by the Arabs that even today a great many star names are Arabic in origin. Here is a short list for some of the most prominent, with their original meaning:
STAR NAME | MEANING |
---|---|
Achernar | "River's End" |
Aladfar | "Claws" |
Aldebaran | "The Follower" |
Alioth | "Sheep's Tail" |
Altair | "The Flying" |
Betelgeuse | "Central Hand" |
Deneb | "Tail" |
Mizar | "Waistband" |
Rasolgethi | "Head of the Kneeling One" |
Rigel | "Foot of the Great One" |
Vega | "The Falling" |
The meaning of the star names cannot really be understood without reference to the constellation of which they are a part. Further details of the star names, along with a greater list of others can be found in the article: List of traditional star names. Some astrologers still include a few of the stars in their charts today, along with the usual planets. For example, Aldabaran is said to signify confidence, energy and leadership qualities, while Vega is said to indicate good fortune in worldy ambitions. [2]
Islamic Astrology
Muslim astrologers defined a new form of astrology called electional astrology that could be used for all manner of divination in everyday life, such as the discovery of propitious moments for the undertaking of a journey, or the beginning of a business venture etc. They also were the first to speak of 'favourable' and 'unfavourable' indications, rather than categorical events. [3]
Albumasur or Abu Ma'shar (805 - 885) was the greatest of the Arab astrologers. His treatise 'Introductoriam in Astronomium' spoke of how 'only by observing the great diversity of planetary motions can we comprehend the unnumbered varieties of change in this world'. The 'Introductoriam' was one of the first books to find its way in translation through Spain and into Europe in the Middle Ages, and was highly influential in the revival of astrology and astronomy there.
Arab Astrology and Herbalism
Muslims also combined the disciplines of medicine and astrology by being linking the curative properties of herbs with specific zodiac signs and planets. [4] Mars, for instance, was considered hot and dry and so ruled plants with a hot or pungent taste - like hellebore, tobacco or mustard. These beliefs were adopted by European herbalists like Culpeper right up until the development of modern medicine.
"Arabic" Parts
Persian and Arab astrologers used numerous Lots or "Parts" which had been developed in Hellenistic Greek astrology (later falsely called "Arabic Parts"). A Lot expresses a proportion, such that the ecliptical distance in degrees between two points is cast out from the Ascendant: where the projection of degrees ends, is the location of the Lot. Most Lots were considered to occupy an entire zodiacal sign, not simply on a particular degree. For example the 'Lot of Fortune' is found by taking the distance between the Sun and Moon in a natal chart, and projecting that distance forward from the Ascendant. If the Lot was in the 10th House, for instance, it suggested that the person born would have an active and successful professional life (subject to other conditions in the chart). Some Lots were reversed in night births: the Lot of Fortune in a day birth starts out by measuring from the Sun to the Moon; but in a night birth, from the Moon to the Sun.
Iranian Astrologers
Iranian Astrology predates Islam and flourished as early as the Achaemenid times. The Bible makes references to the three wise Magi from the east who are thought to have been Iranian.[citation needed] The Iranians made significant contribution to astronomy and astrology. Al Khwarizmi was the most famous of these. He was a great mathematician, astronomer, astrologer and geographer. He is considered to be the father of algebra and the algorithm, and introduced the concept of the number zero to the Western world.[citation needed]
The calendar calculated 1000 years ago by Omar Khayyám Neyshabouri, Mathematician, Astronomer, Poet and Philosopher, is still in effect in Iran as the official Persian calendar. This is virtually the only calendar in the world which is based on the classical zodiac, in which the 1st degree of Aries represents the first day of the new year at the spring equinox(March 21), the beginning of the Persian new year or Nowruz.[citation needed] He is also the inventor of the decimal system and is believed to be the father of Algebra.[citation needed]
Another famous Iranians astrologer and astronomer was Qutb al-Din al Shirazi (1236 - 1311). He wrote critiques of the Almagest, the famous Arabic translation of the astronomical work of Ptolemy. The Almagest was the means by which Ptolemy's work was re-introduced into Europe, as the original European copies had been lost. He produced two prominent works on astronomy: 'The Limit of Accomplishment Concerning Knowledge of the Heavens' in 1281 and 'The Royal Present' in 1284, both of which commented upon and improved on Ptolemy's work, particularly in the field of planetary motion. Al-Shirazi was also the first person to give the correct scientific explanation for the formation of a rainbow.
Ulugh Beyg was a fifteenth-century Sultan of Iran and another notable Iranian mathematician and astronomer. He built an observatory in 1428 and produced the first original star map since Ptolemy, which corrected the position of many stars, and included many new ones.
Medieval refutations
The first semantic distinction between astrology and astronomy was given by the Persian Muslim astronomer Abu Rayhan al-Biruni in the 11th century,[5] and he later refuted astrology in another treatise. The study of astrology was also refuted by other medieval Muslim astronomers such as Al-Farabi (Alpharabius), Ibn al-Haytham (Alhazen), Avicenna and Averroes. Their reasons for refuting astrology were often due to both scientific (the methods used by astrologers being conjectural rather than empirical) and religious (conflicts with orthodox Islamic scholars) reasons.[6]
Ibn Qayyim Al-Jawziyya (1292-1350), in his Miftah Dar al-SaCadah, used empirical arguments in astronomy in order to refute the practice of astrology and divination.[7] He recognized that the stars are much larger than the planets, and thus argued:[8]
"And if you astrologers answer that it is precisely because of this distance and smallness that their influences are negligible, then why is it that you claim a great influence for the smallest heavenly body, Mercury? Why is it that you have given an influence to al-Ra's and al-Dhanab, which are two imaginary points [ascending and descending nodes]?"
Al-Jawziyya also recognized the Milky Way galaxy as "a myriad of tiny stars packed together in the sphere of the fixed stars" and thus argued that "it is certainly impossible to have knowledge of their influences."[8]
Modern Developments
Astrology was in favour in the Islamic world when it was associated with the sciences of astronomy, mathematics and medicine. When in later times it became separated from those disciplines, it was regarded as linked to superstition and fortune-telling. Modern Islamic views of astrology are therefore negative for the most part, as fortune-telling is forbidden in the Koran. Present day Astrologers in Iran have found a great deal of similarities to the Western Astrology. Iranian months of the year correspond exactly to the horoscope months.
(فروردین)Farvardin=Aries
(اردیبهشت)Ordibehesht=Taurus
(خرداد)Khordad=Gemini
(تیر)Tir=Cancer
(مرداد)Mordad=Leo
(شهریور)Shahrivar=Virgo
(مهر)Mehr=Libra
(آبان)Aban=Scorpio
(آذر)Azar=Sagittarius
(دی)Day=Capricorn
(بهمن)Bahman=Aquarius
(اسفند)Esfand=Pisces
Prominent Arab, Jewish, Muslim, and Persian Astrologers
- Abraham ibn Ezra
- Abraham Zacuto
- Al-Battani
- Al-Biruni
- Albohali
- Albubather
- Alchabitius
- Al-fadl ibn Naubakht
- 'Ali ibn Ridwan
- Al-Kindī
- Arzachel
- Berossus
- Biblical Magi (the "Three Wise Men")
- Haly Abenragel
- Hypatia of Alexandria
- Ibn Arabi
- Ibn Yunus
- Ibrahim al-Fazari
- Ja'far ibn Muhammad Abu Ma'shar al-Balkhi
- Mashallah
- Sahl ibn Bishr
- Muhammad al-Fazari
- Muhammad ibn Musa al-Khwarizmi
- Naubakht
- Omar Khayyam
- Porphyry
- Sharafeddin Tusi
- Sudines
See also
- Babylonian astrology
- Egyptian astrology
- Islamic astronomy
- Islamic astrology
- Jewish views of astrology
References
- ^ S. Pines (September 1964). "The Semantic Distinction between the Terms Astronomy and Astrology according to al-Biruni", Isis 55 (3), p. 343-349.
- ^ Sasha Fenton "Understanding Astrology"", The Aquarian Press, London 1991
- ^ Derek and Julia Parker "The New Compleat Astrologer" Crescent Books, New York 1990
- ^ Parker & Parker, ibid, 1990
- ^ S. Pines (September 1964), "The Semantic Distinction between the Terms Astronomy and Astrology according to al-Biruni", Isis 55 (3): 343-349
- ^ Template:Harvard reference
- ^ Livingston, John W. (1971), "Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical Transmutation", Journal of the American Oriental Society, 91 (1): 96–103, doi:10.2307/600445
- ^ a b Livingston, John W. (1971), "Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical Transmutation", Journal of the American Oriental Society, 91 (1): 96–103 [99], doi:10.2307/600445