A Brief Astrology History PDF
A Brief Astrology History PDF
ETYMOLOGY
The word astrology comes from the Latin astrologia, deriving from the
Greek noun αστρολογία, which combines ἄστρο astro, 'star, celestial
body' with λογία logia, 'study of, theory, discourse (about)'.
Historically, the word star has had a loose definition, by which it can refer
to planets or any luminous celestial object. The notion of it signifying all
heavenly bodies is evident in early Babylonian astrology where cuneiform
depictions for the determinative MUL (star) present a symbol of stars
alongside planetary and other stellar references to indicate deified objects
which reside in the heavens. The word planet (based on the Greek verb
πλανάω planaō 'to wander/stray'), was introduced by the Greeks as a
reference to how seven notable 'stars' were seen to 'wander' through
others which remained static in their relationship to each other, with the
distinction noted by the terms ἀστέρες ἀπλανεῖς asteres aplaneis ‘fixed
stars’, and ἀστέρες πλανῆται asteres planetai, ‘wandering stars’. Initially,
texts such as Ptolemy's Tetrabiblos referred to the planets as 'the star of
Saturn', 'the star of Jupiter', etc., rather than simply 'Saturn' or 'Jupiter',
[10] but the names became simplified as the word planet assumed
astronomical formality over time.
The seven Classical planets therefore comprise the Sun and Moon along
with the solar-system planets that are visible to the naked eye: Mercury,
Venus, Mars, Jupiter, and Saturn. This remained the standard definition of
the word 'planet' until the discovery of Uranus in 1781 created a need for
revision. Although the modern IAU definition of planet does not include
the Sun and the Moon, astrology retains historical convention in its
description of those astronomical bodies, and also generally maintains
reference to Pluto as being an astrological planet.
BABYLONIAN ASTROLOGY
The history of astrology in Europe and the Middle East are inextricably
linked, with each region contributing to astrological theories and
continually influencing each other. Bouché-Leclercq, Cumont and Boll
hold that the middle of the 4th century BC is when Babylonian astrology
began to firmly enter western culture. This spread of astrology was
coincident with the rise of a scientific phase of astronomy in Babylonia.
The movements of the sun, moon and five planets were regarded as
representing the activity of the five gods in question, together with the
moon-god Sin and the sun-god Shamash, in preparing the occurrences on
earth. If, therefore, one could correctly read and interpret the activity of
these powers, one knew what the gods were aiming to bring about.
[citation needed]
Thus, if on a certain occasion, the rise of the new moon in a cloudy sky
was followed by victory over an enemy or by abundant rain, the sign in
question was thus proved to be a favorable one and its recurrence would
thenceforth be regarded as an omen for good fortune of some kind to
follow. On the other hand, the appearance of the new moon earlier than
was expected was regarded as unfavorable, as it was believed that
anything appearing prematurely suggested an unfavorable occurrence.
The origins of much of the astrology that would later develop in Asia,
Europe and the Middle East are found among the ancient Babylonians and
their system of celestial omens that began to be compiled around the
middle of the 2nd millennium BCE. This system later spread either directly
or indirectly through the Babylonians to other areas such as, China and
Greece where it merged with preexisting indigenous forms of astrology. It
came to Greece initially as early as the middle of the 4th century BCE, and
then around the late 2nd or early 1st century BCE after the Alexandrian
conquests this Babylonian astrology was mixed with the Egyptian
tradition of Decanic astrology to create horoscopic astrology. This system
is labeled as "horoscopic astrology" because, unlike the previous
traditions, it employed the use of the ascendant, otherwise known as the
horoskopos ("hour marker") in Greek, and the twelve celestial houses
which are derived from it. The focus on the natal chart of the individual, as
derived from the position of the planets and stars at the time of birth,
represents the most significant contribution and shift of emphasis that
was made during the Hellenistic tradition of astrology.
This new form of astrology quickly spread across the ancient world into
Europe, and the Middle East. This complex system of astrology was
developed to such an extent that later traditions made few fundamental
changes to the core of the system, and many of the same components of
horoscopic astrology that were developed during the Hellenistic period are
still in use by astrologers in modern times.
After the occupation by Alexander the Great in 332BC, Egypt came under
Greek rule and influence, and it was in Alexandrian Egypt where
horoscopic astrology first appeared. The endeavor to trace the horoscope
of the individual from the position of the planets and stars at the time of
birth represents the most significant contribution of the Greeks to
astrology. This system can be labeled as "horoscopic astrology" because
it employed the use of the ascendant, otherwise known as the horoskopos
in Greek.
The system was carried to such a degree of perfection that later ages
The fate of the individual led to the association of the planets with parts of
the body and so with Medical astrology. .
From the planets the same association of ideas was applied to the
constellations of the zodiac . The zodiac came to be regarded as the
prototype of the human body, the different parts of which all had their
corresponding section in the zodiac itself. The head was placed in the first
sign of the zodiac, Aries, the Ram; and the feet in the last sign, Pisces, the
Fishes. Between these two extremes the other parts and organs of the
body were distributed among the remaining signs of the zodiac. In later
phases of astrology the signs of the zodiac are sometimes placed on a par
with the planets themselves, so far as their importance for the individual
horoscope is concerned.
With human anatomy thus connected with the planets, with constellations,
and with single stars, medicine became an integral part of astrology.
Diseases and disturbances of the ordinary functions of the organs were
attributed to the influences of planets, constellations and stars.
The medieval Arabs took a keen interest in the study of heavens; partly
because they considered the celestial bodies to be divine, partly because
the dwellers of desert-regions often travelled at night, and relied upon
knowledge of the constellations for guidance in their journeys.[1] After the
advent of Islam, the Muslims needed to determine the time of the prayers,
the direction of the Ka’bah, and the correct orientation of the mosque, all
of which helped give a religious impetus to the study of astronomy and
contributed towards the belief that the heavenly bodies were influential
upon terrestial affairs as well as the human condition.
The science dealing with such influences was termed astrology (Arabic:
ﻋﻠــﻢ اﻟﻨﺠــﻮمIlm an-Nujūm), a discipline contained within the field of
astronomy (more broadly known as ﻋ ﻠﻢ اﻟﻔ ﻠﻚIlm al-Hay’ah 'the science
of formation [of the heavens]'). The principles of these studies were rooted
in Arabian, Persian, Babylonian, Hellenistic and Indian traditions and both
were developed by the Arabs following their establishment of a
magnificent observatory and library of astronomical and astrological texts
at Baghdad in the 8th century.
Study of the moon and stars. Ottoman miniature from 17th century.
Istanbul University Library
Albumasur or Abu Ma'shar (805 - 885) was the greatest of the Persian
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.
Muslims also combined the disciplines of medicine and astrology by being
linking the curative properties of herbs with specific zodiac signs and
planets.[2] 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.
The Muslims also developed a system called Arabic parts by which the
difference between the ascendant and each planet of the zodiac was
calculated. This new position then became a 'part' of some kind.[3] For
example the 'part of fortune' is found by taking the difference between the
sun and the ascendant and adding it to the moon. If the 'part' thus
calculated was in the 10th House in Libra, for instance, it suggested that
money could be made from some kind of partnership.
But, as a general rule, medieval and Renaissance astrologers did not give
themselves the trouble of reading the stars, but contented themselves with
telling fortunes by faces. They practised chiromancy (also known as
palmistry), and relied on afterwards drawing a horoscope to suit.
Perhaps the most important work on astrology was written in the first half
of the 2nd century AD by the Greek philosopher Ptolemy. It is a colossal
compilation of works from previous centuries that consists of two parts:
The Almagest and The Tetrabiblos. The Almagest deals with the
astronomical movement of the Sun, Moon, and planets, while the
Tetrabiblos deals with astrological interpretations of these movements. As
many ancient works on astrology were destroyed in the disastrous fires at
the Great Library of Alexandria, these books now represent the most
complete extant record of ancient astronomy and astrology.
As the power of Roman Empire waned and Europe entered the Middle
Ages, much of the influence of Roman culture remained. To this was now
added a new cultural force, that of the Arabic Empire that had conquered
the Eastern Roman Empire, including its main centre of learning,
Alexandria, and by virtue of this had inherited the Greek wisdom
traditions, which they soon expanded and enhanced. These advances
were readily absorbed by Middle Age Europe and became incorporated
into its cultural philosophy, bringing about considerable progress in
science, medicine and alchemy - the forerunner of modern chemistry. The
philosophy that bound all these disciplines together however, was
astrology, as may be seen from the medical terms that were in use in the
13th. to 17th. centuries, that defined different human characteristics
according to astrological influences from the Sun, Moon and planets, such
as mercurial, saturnine, lunatic, venereal, jovial and martial. These terms
are still in common use today and remain a tribute to the work of those
times.
India
order to correctly perform Vedic sacrifice arises after the end of the Vedic
period, during ca. the 6th to 4th centuries BCE, and the work of Lagadha is
informed by these earlier traditions.
The classical era of Indian astronomy begins in the late Gupta era, in the
5th to 6th centuries. The Pañcasiddhāntikā (Varahimira, 505 CE)
approximates the method for determination of the meridian direction from
any three positions of the shadow using Gnomon. By the time of
Aryabhata I the motion of planets was treated to be elliptical rather than
circular.
Calendars
The hindu calendar used in ancient times has undergone many changes in
the process of regionalization, and today there are several regional Indian
calendars, as well as an Indian national calendar. Nepali calendar, Bengali
calendar, Malayalam calendar, Tamil calendar, Telugu calendar, Kannada
calendar etc. are some prominent regional Hindu calendars.
Day
n the Hindu calendar, the day starts with local sunrise. It is allotted five
"properties", called angas. They are:
- the tithi (one of 30 divisions of a synodic month) active at sunrise
- the vaasara, vaar (ravi-vaar, som-vaar, etc.) or weekday
- the nakshatra (one of 27 divisions of the celestial ecliptic) in which
the moon resides at sunrise
t- he yoga (one of 27 divisions based on the ecliptic longitude of the
sun and moon) active at sunrise
- the karana (divisions based on tithis) active at sunrise.
Vaasara
Vaasara refers to the days of the week and bear striking similarities with
the names of the week in many western cultures:
Sanskrit name of the English & Latin names of the
No. Celestial objec
weekday weekday
Mangala vāsara
3 Tuesday/dies Martis Mangala = Mar
मंगलवासर
Budha vāsara
4 Wednesday/dies Mercurii Budha = Mercury
बुधवासर
Guru vāsara
गु वासर Guru
5 or Thursday/dies Iovis (Brihaspati) = Jupit
Bruhaspati vāsara er
बृह पितवासरः
Shukra vāsara
6 Friday/dies Veneris Shukra = Venus
शु वासर
Shani vāsara
7 Saturday/dies Saturnis Shani = Saturn
शिनवासर
Nakshatra
The ecliptic is divided into 27 nakshatras, which are variously called lunar
houses or asterisms. These reflect the moon's cycle against the fixed
stars, 27 days and 7¾ hours, the fractional part being compensated by an
intercalary 28th nakshatra. Nakshatra computation appears to have been
well known at the time of the Rig Veda (2nd–1st millennium BCE).
The ecliptic is divided into the nakshatras eastwards starting from a
reference point which is traditionally a point on the ecliptic directly
opposite the star Spica called Chitrā in Sanskrit. (Other slightly different
definitions exist.) It is called Meshādi or the "start of Aries"; this is when
the equinox — where the ecliptic meets the equator — was in Aries (today
it is in Pisces, 28 degrees before Aries starts). The difference between
Meshādi and the present equinox is known as ayanāngsha or fraction of
ecliptic. Given the 25,800 year cycle for the precession of the equinoxes,
the equinox was directly opposite Spica in 285 CE, around the date of the
Surya Siddhanta.
The nakshatras with their corresponding regions of sky are given below,
following Basham.[4] As always, there are many versions with minor
differences. The names on the right-hand column give roughly the
correspondence of the nakshatras to modern names of stars. Note that
nakshatras are (in this context) not just single stars but are segments on
the ecliptic characterised by one or more stars. Hence there are more than
one star mentioned for each nakshatra.
Sanskrut,
Hindi,Mar Malayalam Telugu Kannada
Tamil name
# athi name name name name Western star name
सं कृ तम ् JJJJJJ
, ह द ,मराठ!
मराठ!
Ashvinī Ashvati Aswini Aswini Ashwini
1 β and γ Arietis
अ#$नी JJJJJJ
Bharanī Bharaṇi Baraṇi Bharani Bharaṇi 35, 39,
2
भरणी JJJJ and 41 Arietis
Krittikā Kārttika Kārthikai Krithika Krithika
3 Pleiades
कृ (का JJJJJJJJ
Rohini Rōhiṇi Rōhiṇi Rohini Rohini
4 Aldebaran
रो हणी JJJJJJ
5 Mrigashīr Makayiram Mirugasīrida Mrigashīr Mrigashīra λ, φ Orionis
sha JJJJJJ m a
)ृगशीषा+
Ātira or
Tiruvātira
Ārdrā Thiruvādhirai Arudra Aridra
6 JJJJ Betelgeuse
आ-ा
(JJJJJJJ
JJ)
Punarvas Punarpoosa Punarvas
Puṇartam Punarvasu
7 u m u Castor and Pollux
JJJJJJ
पुनव+सु
Pushya Pūyam Poosam Pushyami Pushya
8 γ, δ and θ Cancri
पु.य JJJJ !"#
Āshleshā
Āyilyam Ayilyam Āshleshā Aslesha δ, ε, η, ρ,
9 आ0ळे षा /
JJJJJJJ $%&! !" and σ Hydrae
आ3ेषा
Maghā Makam Magam Makha Maghe
10 Regulus
म घा JJJ ' #
Pūrva
Pūrva
Phalgunī/P
or Pūrva Pūram Pooram Hubba
11 ubba δ and θ Leonis
Phalgunī JJJJ $ %&
( ) + ,
पूव+ फा7गुनी
/ -.
Uttara
Uttara
Phalgunī/
or Uttara Utram Uthiram Utthara
12 Uttara Denebola
Phalgunī JJJJJ '()
/0 + , /
उ(र फा7गुनी
/0
Hasta Attam Astham Hasta Hastha
13 α, β, γ, δ and ε Corvi
ह त JJJJJ 1 $ )
Chittira
Chitrā (Chitra) Chithirai Chitta Chittha
14 Spica
िच:ा JJJJJJJ 20 *()
(JJJJJ)
Svātī Chōti Swathi Swathi Swarhi
15 Arcturus
वाती JJJJ 3) +,
16 Vishākhā Vishākham Visakam Vishākhā Vishakhe α, β, γ and ι Librae
dā
पूवभ+ ा-पदा / JJJJ ( ) BC 34, <,
पूव@ + ो=पदा
Uttara
Bhādrapa Uttṛṭṭāti Uttara Uttharaba
Uttṛṭṭādhi γ Pegasi and α Andr
26 dā JJJJJJJJ Bhādra dhra
# omedae
उ(रभा-पदा / JJ /0 )BC '() , <,
उ(र@ो=पदा
Revati Rēvati Rēvathi Rēvathi Revati
27 ζ Piscium
रे वती JJJJJ 8?
Yoga
The Sanskrit word Yoga means "union," but in astronomical calculations it is used in the
sense of "alignment." First one computes the angular distance along the ecliptic of each
object, taking the ecliptic to start at Mesha or Aries (Meshādi, as defined above): this is
called the longitude of that object. The longitude of the sun and the longitude of the moon
are added, and normalized to a value ranging between 0° to 360° (if greater than 360, one
subtracts 360). This sum is divided into 27 parts. Each part will now equal 800' (where ' is
the symbol of the arcminute which means 1/60 of a degree). These parts are called the
yogas. They are labeled:
Vishkumbha
Prīti
Āyushmān
Saubhāgya
Shobhana
Atiganda
Sukarman
Dhriti
Shūla
Ganda
Vriddhi
Dhruva
Vyāghāta
Harshana
Vajra
Siddhi
Vyatīpāta
Varigha
Parigha
Shiva
Siddha
Sādhya
Shubha
Shukla
Brāhma
Māhendra
Vaidhriti
Again, minor variations may exist. The yoga that is active during sunrise of
a day is the yoga for the day.
Karana
A karaṇa is half of a tithi. To be precise, a karana is the time required for
the angular distance between the sun and the moon to increase in steps of
6° starting from 0°. (Compare with the definition of a tithi above.)
Since the tithis are thirty in number, one would expect there to be sixty
karanas. But there are only eleven. There are four "fixed" karanas and
seven "repeating" karanas. The four "fixed" karanas are:
Kinstughna
Śakuni
Catuṣpāda
Nāgava
The seven "repeating" karanas are:
Bhava
Bālava
Kaulava
Taitula
Garaja
Vāṇija
Viṣṭi (Bhadra)
Now the first half of the first tithi (of the bright fortnight) is always
Kimstughna karana. Hence this karana is "fixed".
Next, the seven repeating karanas repeat eight times to cover the next 56
half-tithis. Thus these are the "repeating" karanas.
The three remaining half-tithis take the remaining "fixed" karanas in order.
Thus these are also "fixed".
Thus one gets sixty karanas from eleven.
The karana active during sunrise of a day is the karana for the day.
Month names
There are twelve months in Hindu lunar Calendar:
Chaitra (चै:, चैत)
Vaishākha (वैशाख, बैसाख)
Jyaishtha (<ये=, जेठ)
Āshādha (आषाढ, आषाढ़)
Shrāvana (?ावण, सावन)
Bhaadra or, Bhādrapada (भा-पद, भादो)
Āshwin (अ#$न ्)
Kārtika (काित+क, कात+क)
Agrahayana or, Mārgashīrsha (माग+शीष+, अगहन)
Pausha (पौष)
Māgah (माघ)
Phālguna(फा7गुन)
(Rashi)
Saur Maas Ritu Gregorian
Zodiac
(solar (season) months
months)
The Sanskrit grammatical derivation of the lunar month names Chaitra etc.,
is: the (lunar) month which has its central full moon occurring at or near
the nakshatra Chitrā is called Chaitra. Similarly, for the nakshatras
Vishākhā, Jyeshthā, (Pūrva) Ashādhā, Shravan, Bhādrapad, Ashvinī (old
name Ashvayuj), Krittikā, Mrigashīrsha, Pushya, Meghā and (Pūrva/Uttara)
Phalgunī the names Vaishākh etc. are derived.
The lunar months are split into two pakshas of 15 days. The waxing paksha
is called shukla paksha, light half, and the waning paksha the krishna
paksha, dark half. There are two different systems for making the lunar
calendar:
amavasyanta or mukhya mana system - a month begins with a new moon,
mostly followed in the southern states
purnimanta or gauna mana system - a month begins with a full moon,
followed more in the North.
Extra months
When the sun does not at all transit into any rāshi but simply keeps moving
within a rāshi in a lunar month (i.e. before a new moon), then that lunar
month will be named according to the first upcoming transit. It will also
take the epithet of adhik or "extra". For example, if a lunar month elapsed
without a solar transit and the next transit is into Mesha, then this month
without transit is labeled adhik Chaitra. The next month will be labeled
according to its transit as usual and will get the epithet nija ("original") or
shuddha ("clean"). [Note that an adhik māsa (month) is the first of two
whereas an adhika tithi is the second of two.]
Extra Month, or adhik mas māsa (mas = lunar month) falls every 32.5
months. It is also known as purushottam mas, so as to give it a devotional
name. Thus 12 Hindu mas (māsa) is equal to approximate 356 days, while
solar year have 365 or 366 (in leap year) which create difference of 9 to 10
days, which is offset every 3rd year. No adhik mas falls during Kartik to
Magh.
Lost months
If the sun transits into two rāshis within a lunar month, then the month will
have to be labeled by both transits and will take the epithet kshay or
"loss". There is considered to be a "loss" because in this case, there is only
one month labeled by both transits. If the sun had transited into only one
raashi in a lunar month as is usual, there would have been two separate
months labeled by the two transits in question.
For example, if the sun transits into Mesh and Vrishabh in a lunar month,
then it will be called Chaitra-Vaishaakh kshaya. There will be no separate
months labeled Chaitra and Vaishākh.
A kshay māsa occurs very rarely. Known gaps between occurrence of
kshaya māsas are 19 and 141 years. The last was in 1983. January 15
through February 12 were Pausha-Māgha kshay. February 13 onwards was
(adhik) Phālguna.
Special Case:
If there is no solar transit in one lunar month but there are two transits in
the next lunar month,
the first month will be labeled by the first transit of the second month and
take the epithet adhik and
the next month will be labeled by both its transits as is usual for a kshay
māsa
This is a very very rare occurrence. The last was in 1315. October 8 to
November 5 were adhik Kārtik. November 6 to December 5 were Kārtik-
Mārgashīrsh kshaya. December 6 onwards was Paush.
When two months are rolled into one in the case of a kshaya māsa, the
festivals of both months will also be rolled into this kshaya māsa. For
example, the festival of Mahāshivarātri which is to be observed on the
fourteenth tithi of the Māgha krishna paksha was, in 1983, observed on the
corresponding tithi of Pausha-Māgha kshaya krishna paksha, since in that
year, Pausha and Māgha were rolled into one, as mentioned above. When
two months are rolled into one in the case of a kshaya māsa, the festivals
the person's time of birth and Zodiac Sign. The system of the
twelve-year cycle of animal signs was built from observations of
the orbit of Jupiter (the Year Star; simplified Chinese: 岁星;
traditional Chinese: 歳星; pinyin: Suìxīng). Following the orbit of
Jupiter around the sun, Chinese astronomers divided the
celestial circle into 12 sections, and rounded it to 12 years (from
11.86). Jupiter is associated with the constellation Sheti
(simplified Chinese: 摄提; traditional Chinese: 攝提- Boötes) and is
sometimes called Sheti.
Luni-solar calendar
Maya calendar
Maya civilization
The Maya is a Mesoamerican civilization, noted for the
only known fully developed written language of the pre-
Columbian Americas, as well as for its art, architecture,
Geographical extent
United States
In the United States, a surge of interest in astrology took place between
1900 through 1949. A popular astrologer based in New York City named
Evangeline Adams helped feed the public's thirst for astrology readings. A
court case involving Adams, who was arrested and charged with illegal
fortune-telling in 1914 – was later dismissed when Adams correctly read
the horoscope of the judge's son with only a birthdate. Her acquittal set an
American precedent that if astrologers practiced in a professional manner
they were not guilty of any wrong-doing.
The hunger for astrology in the earliest years of the 20th century by such
astrologers as Alan Leo, Sepharial (also known as Walter Gorn Old), "Paul
Cheisnard" and Charles Carter, among others, further led the surge of
interest in astrology by wide distribution of astrological journals, text,
papers, and textbooks of astrology throughout the United States.
In the period between 1920 and 1940 the popular media fed the public
interest in astrology. Publishers realized that millions of readers were
interested in astrological forecasts and the interest grew ever more
intense with the advent of America's entry into the First World War. The
war heightened interest in astrology. Journalists began to write articles
based on character descriptions and astrological "forecasts" were
published in newspapers based on the one and only factor known to the
public: the month and day of birth, as taken from the position of the Sun
when a person is born. The result of this practice led to modern-day
publishing of Sun-Sign astrology columns and expanded to some
astrological books and magazines in later decades of the 20th century.